“No one can estimate the inconceivable potency of Kṛṣṇa. All the Brahmās who were there were resting in the one body of Kṛṣṇa. (71) “When all the helmets struck together at Kṛṣṇa’s lotus feet, there was a tumultuous sound. It appeared that the helmets themselves were offering prayers unto Kṛṣṇa’s lotus feet. (72)“With folded hands, all the Brahmās and Śivas began to offer prayers unto Lord Kṛṣṇa, saying, ‘O Lord, You have shown me a great favor. I have been able to see Your lotus feet.’ (73) “All of them then said, ‘It is my great fortune, Lord, that You have called me, thinking of me as Your servant. Now let me know what Your order is so that I may carry it on my heads.’ (74) “Lord Kṛṣṇa replied, ‘Since I wanted to see all of you together, I have called all of you here. (75) “‘All of you should be happy. Is there any fear from the demons?’ “They replied, ‘By Your mercy, we are victorious everywhere. (76)

“‘Whatever burden was upon the earth You have taken away by descending to that planet.’ (77) “This is the proof of Dvārakā’s opulence: all the Brahmās thought, ‘Kṛṣṇa is now staying in my jurisdiction.’ (78) “Thus the opulence of Dvārakā was perceived by each and every one of them. Although they were all assembled together, no one could see anyone but himself. (79) “Lord Kṛṣṇa then bade farewell to all the Brahmās there, and after offering their obeisances, they all returned to their respective homes. (80) “After observing all these opulences, the four- headed Brahmā of this universe was astonished. He again came before the lotus feet of Kṛṣṇa and offered Him obeisances. (81) “Brahmā then said, ‘Whatever I formerly decided about my knowledge I have just now had personally verified. (82)

“‘There are people who say, “I know everything about Kṛṣṇa.” Let them think in that way. As far as I am concerned, I do not wish to speak very much about this matter. O my Lord, let me say this much. As far as Your opulences are concerned, they are all beyond the reach of my mind, body and words.’ (83) “Kṛṣṇa said, ‘Your particular universe has a diameter of four billion miles; therefore it is the smallest of all the universes. Consequently you have only four heads. (84) “‘Some of the universes are one billion yojanas in diameter, some one trillion, some ten trillion and some one hundred trillion yojanas. Thus they are almost unlimited in area. (85) “‘According to the size of the universe, there are so many heads on the body of Brahmā. In this way I maintain innumerable universes [brahmāṇḍas]. (86)

“‘No one can measure the length and breadth of the one fourth of My energy manifested in the material world. Who then can measure the three fourths that is manifested in the spiritual world?’ (87) “‘“Beyond the river Virajā is the spiritual nature, which is indestructible, eternal, inexhaustible and unlimited. It is the supreme abode, consisting of three fourths of the Lord’s opulences. It is known as paravyoma, the spiritual sky.”’ (88) “In this way Lord Kṛṣṇa bade farewell to the four- headed Brahmā of this universe. We may thus understand that no one can calculate the extent of Kṛṣṇa’s energies. (89) “There is a very deep meaning in the word ‘try- adhīśvara,’ which indicates that Kṛṣṇa possesses three different lokas, or natures. (90)

“The three lokas are Gokula (Goloka), Mathurā and Dvārakā. Kṛṣṇa lives eternally in these three places. (91) “These three places are full of internal potencies, and Kṛṣṇa, the Supreme Personality of Godhead, is their sole proprietor. (92) “As previously mentioned, the jewels on the helmets of all the predominating deities of all the universes and Vaikuṇṭha planets touched the throne and the lotus feet of the Lord when those deities all offered obeisances. (93-94) “When the gems on the helmets of all the predominating deities collided before the throne and the Lord’s lotus feet, there was a jingling sound, which seemed like prayers offered by the helmets at Kṛṣṇa’s lotus feet. (95) “Kṛṣṇa is thus situated eternally in His spiritual potency, and the opulence of that spiritual potency is called ṣaḍ- aiśvarya, indicating six kinds of opulences. (96) “Because He possesses the spiritual potencies, which fulfill all His desires, Kṛṣṇa is accepted as the Supreme Personality of Godhead. This is the Vedic version. (97)

“The unlimited potencies of Kṛṣṇa are just like an ocean of nectar. Since one cannot bathe within that ocean, I have only touched a drop of it.” (98) When Śrī Caitanya Mahāprabhu was describing the opulences and spiritual potencies of Kṛṣṇa in this way, there was an awakening of love of Kṛṣṇa within Him. His mind became immersed in the sweetness of conjugal love, and He quoted the following verse from Śrīmad- Bhāgavatam. (99) “‘To exhibit the strength of His own spiritual potency, Lord Kṛṣṇa manifested a form just suitable for His pastimes in the material world. This form was wonderful even for Him and was the supreme abode of the wealth of good fortune. Its limbs were so beautiful that they increased the beauty of the ornaments worn on different parts of His body.’(100)

“Lord Kṛṣṇa has many pastimes, of which His pastimes as a human being are the best. His form as a human being is the supreme transcendental form. In this form He is a cowherd boy. He carries a flute in His hand, and His youth is new. He is also an expert dancer. All this is just suitable for His pastimes as a human being. (101) “My dear Sanātana, the sweet, attractive transcendental form of Kṛṣṇa is so nice. Just try to understand it. Even a fractional understanding of Kṛṣṇa’s beauty can merge all three worlds in the ocean of love. He attracts all living entities within the three worlds. (102) “The transcendental form of Kṛṣṇa is shown to the world by Lord Kṛṣṇa’s internal, spiritual energy, which is a transformation of pure goodness. This jewellike form is the most confidential treasure of the devotees. This form is manifested from Kṛṣṇa’s eternal pastimes. (103)

“The wonderful form of Kṛṣṇa in His personal feature is so great that it attracts even Kṛṣṇa to taste His own association. Indeed, Kṛṣṇa becomes very eager to taste it. Total beauty, knowledge, wealth, strength, fame and renunciation are the six opulences of Kṛṣṇa. He is eternally situated in His opulences. (104) “Ornaments caress that body, but the transcendental body of Kṛṣṇa is so beautiful that it beautifies the ornaments He wears. Therefore Kṛṣṇa’s body is said to be the ornament of ornaments. Enhancing the wonderful beauty of Kṛṣṇa is His three- curved style of standing. Above all these beautiful features, Kṛṣṇa’s eyes dance and move obliquely, acting like arrows to pierce the minds of Śrīmatī Rādhārāṇī and the gopīs. When the arrow succeeds in hitting its target, their minds become agitated. (105)

“The beauty of Kṛṣṇa’s body is so attractive that it attracts not only the demigods and other living entities within this material world but the personalities of the spiritual sky as well, including the Nārāyaṇas, who are expansions of Kṛṣṇa’s personality. The minds of the Nārāyaṇas are thus attracted by the beauty of Kṛṣṇa’s body. In addition, the goddesses of fortune [Lakṣmīs], who are the wives of the Nārāyaṇas and are the women described in the Vedas as most chaste, are also attracted by the wonderful beauty of Kṛṣṇa. (106) “Favoring the gopīs, Kṛṣṇa rides on the chariots of their minds, and just to receive loving service from them, He attracts their minds like Cupid. Therefore He is also called Madana- mohana, the attractor of Cupid. Cupid has five arrows, representing form, taste, smell, sound and touch. Kṛṣṇa is the owner of these five arrows, and with His Cupid- like beauty He conquers the minds of the gopīs, though they are very proud of their superexcellent beauty. Becoming a new Cupid, Kṛṣṇa attracts their minds and engages in the rāsa dance. (107)

“When Lord Kṛṣṇa wanders in the forest of Vṛndāvana with His friends on an equal level, there are innumerable cows grazing. This is another of the Lord’s blissful enjoyments. When He plays on His flute, all living entities—including trees, plants, animals and human beings—tremble and are saturated with jubilation. Tears flow constantly from their eyes. (108) “Kṛṣṇa wears a pearl necklace that appears like a chain of white ducks around His neck. The peacock feather in His hair appears like a rainbow, and His yellow garments appear like lightning in the sky. Kṛṣṇa appears like a newly risen cloud, and the gopīs appear like newly grown grains in the field. Constant rains of nectarean pastimes fall upon these newly grown grains, and it seems that the gopīs are receiving beams of life from Kṛṣṇa, exactly as grains receive life from the rains. (109)

“The Supreme Personality of Godhead, Kṛṣṇa, is full in all six opulences, including His attractive beauty, which engages Him in conjugal love with the gopīs. Such sweetness is the quintessence of His qualities. Śukadeva Gosvāmī, the son of Vyāsadeva, has described these pastimes of Kṛṣṇa throughout Śrīmad- Bhāgavatam. Hearing the descriptions, the devotees become mad with love of God.” (110) Just as the women of Mathurā ecstatically described the fortune of the gopīs of Vṛndāvana and the transcendental qualities of Kṛṣṇa, Śrī Caitanya Mahāprabhu described the different mellows of Kṛṣṇa and became overwhelmed with ecstatic love. Grasping the hand of Sanātana Gosvāmī, He recited the following verse. (111) “‘What austerities must the gopīs have performed? With their eyes they always drink the nectar of the form of Lord Kṛṣṇa, which is the essence of loveliness and is not to be equaled or surpassed. That loveliness is the only abode of beauty, fame and opulence. It is self- perfect, ever fresh and unique.’ (112)

“The bodily beauty of Śrī Kṛṣṇa is like a wave in the ocean of eternal youth. In that great ocean is the whirlpool of the awakening of ecstatic love. The vibration of Kṛṣṇa’s flute is like a whirlwind, and the flickering minds of the gopīs are like straws and dry leaves. After they fall down in the whirlwind, they never rise again but remain eternally at the lotus feet of Kṛṣṇa. (113) “O My dear friend, what severe austerities have the gopīs performed to drink His transcendental beauty and sweetness through their eyes in complete fulfillment? Thus they glorify their births, bodies and minds. (114) “The sweetness of Kṛṣṇa’s beauty enjoyed by the gopīs is unparalleled. Nothing is equal to or greater than such ecstatic sweetness. Even the predominating Deities of the Vaikuṇṭha planets, the Nārāyaṇas, do not possess such sweetness. Indeed, none of the incarnations of Kṛṣṇa up to Nārāyaṇa possess such transcendental beauty. (115)

The vivid evidence in this regard is that the dearest consort of Nārāyaṇa, the goddess of fortune, who is worshiped by all chaste women, gave up everything in her desire to enjoy Kṛṣṇa, being captivated by His unparalleled sweetness. Thus she took a great vow and underwent severe austerities. (116) “The quintessence of Kṛṣṇa’s sweet bodily luster is so perfect that there is no perfection above it. He is the immutable mine of all transcendental qualities. In His other manifestations and personal expansions, there is only a partial exhibition of such qualities. We understand all His personal expansions in this way. (217) “Both the gopīs and Kṛṣṇa are complete. The gopīs’ ecstatic love is like a mirror that becomes newer and newer at every moment and reflects Kṛṣṇa’s bodily luster and sweetness. Thus competition increases. Since neither give up, their pastimes become newer and newer, and both sides constantly increase. (218)

“The transcendental mellows generated from the dealings between the gopīs and Kṛṣṇa cannot be tasted by means of fruitive activity, yogic austerities, speculative knowledge, regulative devotional service, mantra- yoga or meditation. This sweetness can be tasted only through the spontaneous love of liberated persons who chant the holy names with great ecstatic love. (119) “Such ecstatic transactions between Kṛṣṇa and the gopīs are possible only in Vṛndāvana, which is full of the opulences of transcendental love. The form of Kṛṣṇa is the original source of all transcendental qualities. It is like a mine of gems. The opulences belonging to all the personal expansions of Kṛṣṇa are to be understood to be bestowed by Kṛṣṇa; therefore Kṛṣṇa is the original source and shelter of everyone. (120) “Beauty, humility, mercy, merit, patience and expert intelligence are all manifested in Kṛṣṇa. But besides these, Kṛṣṇa has other qualities like good behavior, mildness and magnanimity. He also performs welfare activities for the whole world. All these qualities are not visible in expansions like Nārāyaṇa. (121)

“After seeing Kṛṣṇa, various people criticize the blinking of their eyes. In Vṛndāvana especially, all the gopīs criticize Lord Brahmā because of this defect in the eyes.” Then Śrī Caitanya Mahāprabhu recited some verses from Śrīmad- Bhāgavatam and explained them vividly, thus enjoying the taste of transcendental sweetness with great happiness. (122) “‘All men and women were accustomed to enjoying the beauty of the shining face of Lord Kṛṣṇa, as well as His shark- shaped earrings swinging on His ears. His beautiful features, His cheeks and His playful smiles all combined to form a constant festival for the eyes, and the blinking of the eyes became obstacles that impeded one from seeing that beauty. For this reason, men and women became very angry at the creator [Lord Brahmā].’ (123)

“‘O Kṛṣṇa, when You go to the forest during the day and we do not see Your sweet face, which is surrounded by beautiful curly hair, half a second becomes as long as an entire age for us. And we consider the creator, who has put eyelids on the eyes we use for seeing You, to be simply a fool.’ (124) “Kṛṣṇa, the Supreme Personality of Godhead, is identical with the Vedic hymn known as the Kāma- gāyatrī, which is composed of twenty- four and a half syllables. Those syllables are compared to moons that arise in Kṛṣṇa. Thus all three worlds are filled with desire. (125) “The face of Kṛṣṇa is the king of all moons, and the body of Kṛṣṇa is the throne. Thus the king governs a society of moons. (126) “Kṛṣṇa has two cheeks that shine like glowing gems. Both are considered full moons. His forehead is considered a half moon, and the spot of sandalwood there is considered a full moon. (127)

“His fingernails are many full moons, and they dance on the flute in His hands. Their song is the melody of that flute. His toenails are also many full moons, and they dance on the ground. Their song is the jingling of His ankle bells. (128) “Kṛṣṇa’s face is the enjoyer king. That full- moon face makes His shark- shaped earrings and lotus eyes dance. His eyebrows are like bows, and His eyes are like arrows. His ears are fixed on the string of that bow, and when His eyes spread to His ears, He pierces the hearts of the gopīs. (129) “The dancing features of His face surpass all other full moons and expand the marketplace of full moons. Although priceless, the nectar of Kṛṣṇa’s face is distributed to everyone. Some purchase the moonrays of His sweet smiles, and others purchase the nectar of His lips. Thus He pleases everyone. (130)

“Kṛṣṇa has two reddish, widely spread eyes. These are ministers of the king, and they subdue the pride of Cupid, who also has beautiful eyes. That face of Govinda, which is full of happiness, is the home of the pastimes of beauty, and it is very pleasing to everyone’s eyes. (131) “If by devotional service one gets the results of pious activities and sees Lord Kṛṣṇa’s face, what can he relish with only two eyes? His greed and thirst increase twofold by seeing the nectarean face of Kṛṣṇa. Due to his inability to sufficiently drink that nectar, he becomes very unhappy and criticizes the creator for not having given more than two eyes. (132) “When the onlooker of Kṛṣṇa’s face becomes dissatisfied in this way, he thinks, ‘Why didn’t the creator give me thousands and millions of eyes? Why has he given me only two? Even these two eyes are disturbed by blinking, which keeps me from continuously seeing Kṛṣṇa’s face.’ Thus one accuses the creator of being dry and tasteless due to engaging in severe austerities. ‘The creator is only a dry manufacturer. He does not know how to create and set things in their proper places. (133)

“‘The creator says, “Let those who will see Kṛṣṇa’s beautiful face have two eyes.” Just see the lack of consideration exhibited by this person posing as a creator. If the creator took my advice, he would give millions of eyes to the person who intends to see Śrī Kṛṣṇa’s face. If the creator will accept this advice, then I would say that he is competent in his work.’ (134) “The transcendental form of Lord Śrī Kṛṣṇa is compared to an ocean. A particularly extraordinary vision is the moon above that ocean—Śrī Kṛṣṇa’s face—and an even more extraordinary vision is His smile, which is sweeter than sweet and is like shining beams of moonlight.” While speaking of these things with Sanātana Gosvāmī, Śrī Caitanya Mahāprabhu began to remember one thing after another. Moving His hands in ecstasy, He recited a verse. (135)

Offering my obeisances unto Śrī Caitanya Mahāprabhu, let me describe a particle of His opulence and sweetness. He is most valuable for a fallen conditioned soul bereft of spiritual knowledge, and He is the only shelter for those who do not know the real goal of life. (1) All glories to Śrī Caitanya Mahāprabhu! All glories to Nityānanda Prabhu! All glories to Advaita Ācārya! And all glories to all the devotees of Śrī Caitanya Mahāprabhu! (2) Śrī Caitanya Mahāprabhu continued, “All the transcendental forms of the Lord are situated in the spiritual sky. They preside over spiritual planets in that abode, but there is no counting those Vaikuṇṭha planets. (3) “The breadth of each Vaikuṇṭha planet is described as eight miles multiplied by one hundred, by one thousand, by ten thousand, by one hundred thousand and by ten million. In other words, each Vaikuṇṭha planet is expanded beyond our ability to measure. (4)

“Each Vaikuṇṭha planet is very large, and each is made of spiritual bliss. The inhabitants are all associates of the Supreme Lord, and they have full opulence like the Lord Himself. This is how the Vaikuṇṭha planets are all situated. (5) “Since all the Vaikuṇṭha planets are located in a certain corner of the spiritual sky, who can measure the spiritual sky? (6) “The shape of the spiritual sky is compared to a lotus flower. The topmost region of that flower is called the whorl, and within that whorl is Kṛṣṇa’s abode. The petals of the spiritual lotus flower consist of many Vaikuṇṭha planets. (7) “Each Vaikuṇṭha planet is full of spiritual bliss, complete opulence and space, and each is inhabited by incarnations. If Lord Brahmā and Lord Śiva cannot estimate the length and breadth of the spiritual sky and the Vaikuṇṭha planets, how can ordinary living entities begin to imagine them? (8)

“‘O supreme great one! O Supreme Personality of Godhead! O Supersoul, master of all mystic power! Your pastimes are taking place continuously in these worlds, but who can estimate where, how and when You are employing Your spiritual energy and performing Your pastimes? No one can understand the mystery of these activities.’ (9) “The spiritual qualities of Kṛṣṇa are also unlimited. Great personalities like Lord Brahmā, Lord Śiva and the four Kumāras cannot estimate the spiritual qualities of the Lord. (10) “‘In time, great scientists may be able to count all the atoms of the universe, all the stars and planets in the sky, and all the particles of snow, but who among them can count the unlimited transcendental qualities of the Supreme Personality of Godhead? He descends on the surface of the globe for the benefit of all living entities.’ (11) “To say nothing of Lord Brahmā, even Lord Ananta, who has thousands of heads, cannot reach the end of the Lord’s transcendental qualities, even though He is continuously chanting their praises. (12)

“‘If I, Lord Brahmā, and your elder brothers, the great saints and sages, cannot understand the limits of the Supreme Personality of Godhead, who is full of various energies, who else can understand them? Although constantly chanting about His transcendental qualities, the thousand- hooded Lord Śeṣa has not yet reached the end of the Lord’s activities.’ (13) “To say nothing of Anantadeva, even Lord Kṛṣṇa Himself cannot find an end to His own transcendental qualities. Indeed, He Himself is always eager to know them. (14) “‘My Lord, You are unlimited. Even the predominating deities of the higher planetary systems, including Lord Brahmā, cannot find Your limitations. Nor can You Yourself ascertain the limit of Your qualities. Like atoms in the sky, there are multi- universes with seven coverings, and these are rotating in due course of time. All the experts in Vedic understanding are searching for You by eliminating the material elements. In this way, searching and searching, they come to the conclusion that everything is complete in You. Thus You are the resort of everything. This is the conclusion of all Vedic experts.’ (15)

“Apart from all argument, logic and negative or positive processes, when Lord Śrī Kṛṣṇa was present as the Supreme Personality of Godhead at Vṛndāvana, no one could find a limit to His potencies by studying His characteristics and activities. (16) “At Vṛndāvana, the Lord immediately created all material and spiritual planets in one moment. Indeed, all of them were created with their predominating deities. (17) “We do not hear of such wonderful things anywhere else. Simply by one’s hearing of those incidents, one’s consciousness is agitated and cleansed. (18) “According to Śukadeva Gosvāmī, Kṛṣṇa had unlimited calves and cowherd boys with Him. No one could count their actual number. (19) “Each of the cowherd boys was tending calves to the extent of a koṭi, arbuda, śaṅkha and padma. That is the way of counting. (20) “All the cowherd boys had unlimited calves. Similarly, their canes, flutes, lotus flowers, horns, garments and ornaments were all unlimited. They cannot be limited by writing about them. (21)

“The cowherd boys then became four- handed Nārāyaṇas, predominating Deities of Vaikuṇṭha planets. All the separate Brahmās from different universes began to offer their prayers unto the Lords. (22) “All these transcendental bodies emanated from the body of Kṛṣṇa, and within a second They all entered again into His body. (23) “When the Lord Brahmā from this universe saw this pastime, he was astonished and struck with wonder. After offering his prayers, he gave the following conclusion. (24) “Lord Brahmā said, ‘If someone says that he knows everything about Kṛṣṇa’s opulence, let him think that way. But as far as I am concerned, with my body and mind I consider it in this way. (25) “‘My Lord, Your opulence is like an unlimited ocean of nectar, and it is verbally and mentally impossible for me to realize even a drop of that ocean. (26) “‘There are people who say, “I know everything about Kṛṣṇa.” Let them think that way. As far as I am concerned, I do not wish to speak very much about this matter. O my Lord, let me say this much. As far as Your opulences are concerned, they are all beyond the reach of my mind, body and words.’ (27)

“Let the glories of Lord Kṛṣṇa be! Who could be aware of all of them? His abode, Vṛndāvana, has many wonderful opulences. Just try to see them all. (28) “According to the revelations of revealed scripture, Vṛndāvana extends only sixteen krośas [thirty- two miles]. Nonetheless, all the Vaikuṇṭha planets and innumerable universes are located in one corner of this tract. (29) “No one can estimate the opulence of Kṛṣṇa. That is unlimited. However, just as one sees the moon through the branches of a tree, I wish to give a little indication.” (30) While describing the transcendental opulences of Kṛṣṇa, the ocean of opulence manifested in the mind of Śrī Caitanya Mahāprabhu, and His mind and senses were immersed in this ocean. Thus He was perplexed. (31) Śrī Caitanya Mahāprabhu personally recited the following verse from Śrīmad- Bhāgavatam, and to relish the meaning, He began to explain it Himself. (32)

“‘The Supreme Personality of Godhead, Kṛṣṇa, is the master of the three worlds and the three principal demigods [Brahmā, Viṣṇu and Śiva]. No one is equal to or greater than Him. By His spiritual potency, known as svārājya- lakṣmī, all His desires are fulfilled. While offering their dues and presents in worship, the predominating deities of all the planets touch the lotus feet of the Lord with their helmets. Thus they offer prayers to the Lord.’ (33) “Kṛṣṇa is the original Supreme Personality of Godhead; therefore He is the greatest of all. No one is equal to Him, nor is anyone greater than Him. (34) “‘Kṛṣṇa, known as Govinda, is the supreme controller. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, for He is the prime cause of all causes.’ (35)

“The primary predominating deities of this material creation are Lord Brahmā, Lord Śiva and Lord Viṣṇu. Nonetheless, they simply carry out the orders of Lord Kṛṣṇa, who is master of them all. (36) “[Lord Brahmā said:] ‘Following the will of the Supreme Personality of Godhead, I create, Lord Śiva destroys, and He Himself in the form of Kṣīrodakaśāyī Viṣṇu maintains all the affairs of material nature. Thus the supreme controller of the three modes of material nature is Lord Viṣṇu.’ (37) “This is only a general description. Please try to understand another meaning of tryadhīśa. The three puruṣa incarnations of Viṣṇu are the original cause of the material creation. (38) “Mahā- Viṣṇu, Padmanābha and Kṣīrodakaśāyī Viṣṇu are the Supersouls of all subtle and gross existences. (39) “Although Mahā- Viṣṇu, Padmanābha and Kṣīrodakaśāyī Viṣṇu are all shelters and controllers of the entire universe, They are nonetheless but plenary portions or portions of the plenary portions of Kṛṣṇa. Therefore He is the original Personality of Godhead. (40)

“‘The Brahmās and other lords of the mundane worlds appear from the pores of Mahā- Viṣṇu and remain alive for the duration of His one exhalation. I adore the primeval Lord, Govinda, of whom Mahā- Viṣṇu is a portion of a plenary portion.’ (41) “This is the middle meaning. Now please hear the confidential meaning. Lord Kṛṣṇa has three places of residence, which are well known from the revealed scriptures. (42) “The internal abode is called Goloka Vṛndāvana. It is there that Lord Kṛṣṇa’s personal friends, associates, father and mother live. (43) “Vṛndāvana is the storehouse of Kṛṣṇa’s mercy and the sweet opulences of conjugal love. That is where the spiritual energy, working as a maidservant, exhibits the rāsa dance, the quintessence of all pastimes. (44) “‘Vṛndāvana- dhāma is very soft due to the mercy of the Supreme Lord, and it is especially opulent due to conjugal love. The transcendental glories of the son of Mahārāja Nanda are exhibited here. Under the circumstances, not the least anxiety is awakened within us.’ (45)

“Below the Vṛndāvana planet is the spiritual sky, which is known as Viṣṇuloka. In Viṣṇuloka there are innumerable Vaikuṇṭha planets controlled by Nārāyaṇa and innumerable other expansions of Kṛṣṇa. (46) “The spiritual sky, which is full in all six opulences, is the intermediate residence of Lord Kṛṣṇa. It is there that an unlimited number of forms of Kṛṣṇa enjoy Their pastimes. (47) “Innumerable Vaikuṇṭha planets, which are just like different rooms of a treasure- house, are all there, filled with all opulences. Those unlimited planets house the Lord’s eternal associates, who are also enriched with the six opulences. (48) “‘Below the planet named Goloka Vṛndāvana are the planets known as Devī- dhāma, Maheśa- dhāma and Hari- dhāma. These are opulent in different ways. They are managed by the Supreme Personality of Godhead, Govinda, the original Lord. I offer my obeisances unto Him.’ (49)

“‘Between the spiritual and the material world is a body of water known as the river Virajā. This water is generated from the bodily perspiration of the Supreme Personality of Godhead, who is known as Vedāṅga. Thus the river flows.’ (50) “‘Beyond the river Virajā is the spiritual nature, which is indestructible, eternal, inexhaustible and unlimited. It is the supreme abode, consisting of three fourths of the Lord’s opulences. It is known as paravyoma, the spiritual sky.’ (51) “On the other side of the river Virajā is the external abode, which is full of unlimited universes, each containing unlimited atmospheres. (52) “The abode of the external energy is called Devī- dhāma, and its inhabitants are the conditioned souls. It is there that the material energy, Durgā, resides with many opulent maidservants. (53) “Kṛṣṇa is the supreme proprietor of all dhāmas, including Goloka- dhāma, Vaikuṇṭha- dhāma and Devī- dhāma. The paravyoma and Goloka- dhāma are beyond Devī- dhāma, this material world. (54) “The spiritual world is considered to be three fourths of the energy and opulence of the Supreme Personality of Godhead, whereas this material world is only one fourth of that energy. That is our understanding. (55)

“‘Because it consists of three fourths of the Lord’s energy, the spiritual world is called tri- pād- bhūta. Being a manifestation of one fourth of the Lord’s energy, the material world is called eka- pāda.’ (56) “The three- fourths part of Lord Kṛṣṇa’s energy is beyond our speaking power. Let us therefore hear elaborately about the remaining one fourth of His energy. (57) “Actually it is very difficult to ascertain the number of universes. Every universe has its separate Lord Brahmā and Lord Śiva, who are known as permanent governors. Therefore there is also no counting them. (58) “Once, when Kṛṣṇa was ruling Dvārakā, Lord Brahmā came to see Him, and the doorman immediately informed Lord Kṛṣṇa of Brahmā’s arrival. (59) “When Kṛṣṇa was so informed, He immediately asked the doorman, ‘Which Brahmā? What is his name?’ The doorman therefore returned and questioned Lord Brahmā. (60) “When the doorman asked, ‘Which Brahmā?’ Lord Brahmā was surprised. He told the doorman, ‘Please go inform Lord Kṛṣṇa that I am the four- headed Brahmā who is the father of the four Kumāras.’ (61)

“The doorman then informed Lord Kṛṣṇa of Lord Brahmā’s description, and Lord Kṛṣṇa gave him permission to enter. The doorman escorted Lord Brahmā in, and as soon as Brahmā saw Lord Kṛṣṇa, he offered obeisances at His lotus feet. (62) “After being worshiped by Lord Brahmā, Lord Kṛṣṇa also honored him with suitable words. Then Lord Kṛṣṇa asked him, ‘Why have you come here?’ (63) “Being questioned, Lord Brahmā immediately replied, ‘Later I shall tell You why I have come. First of all there is a doubt in my mind which I wish You would kindly dissipate. (64) “‘Why did you inquire which Brahmā had come to see You? What is the purpose of such an inquiry? Is there any other Brahmā besides me within this universe?’ (65)

“Upon hearing this, Śrī Kṛṣṇa smiled and immediately meditated. Unlimited Brahmās arrived instantly. (66) “These Brahmās had different numbers of heads. Some had ten heads, some twenty, some a hundred, some a thousand, some ten thousand, some a hundred thousand, some ten million and others a hundred million. No one can count the number of faces they had. (67) “There also arrived many Lord Śivas with various heads numbering one hundred thousand and ten million. Many Indras also arrived, and they had hundreds of thousands of eyes all over their bodies. (68) “When the four- headed Brahmā of this universe saw all these opulences of Kṛṣṇa, he became very much bewildered and considered himself a rabbit among many elephants. (69) “All the Brahmās who came to see Kṛṣṇa offered their respects at His lotus feet, and when they did this, their helmets touched His lotus feet. (70)

“O Sanātana, now hear from Me about the yuga- avatāras, the incarnations for the millenniums. First of all, there are four yugas—Satya- yuga, Tretā- yuga, Dvāpara- yuga and Kali- yuga. (329) “In the four yugas—Satya, Tretā, Dvāpara and Kali— the Lord incarnates in four colors: white, red, black and yellow respectively. These are the colors of the incarnations in different millenniums. (330) “‘This child formerly had three colors according to the prescribed color for different millenniums. Formerly He was white, red and yellow, and now He has assumed a blackish color.’ (331) “‘In Satya- yuga the Lord appeared in a body colored white, with four arms and matted hair. He wore tree bark and bore a black antelope skin. He wore a sacred thread and a garland of rudrākṣa beads. He carried a rod and a waterpot, and He was a brahmacārī.’ (332)

“‘In Tretā- yuga, the Lord appeared in a body that had a reddish hue and four arms. There were three distinctive lines on His abdomen, and His hair was golden. His form manifested the Vedic knowledge, and He bore the symbols of a sacrificial spoon, ladle and so on.’ (333) “As the white incarnation, the Lord taught religion and meditation. He offered benedictions to Kardama Muni, and in this way He showed His causeless mercy. (334) “In Satya- yuga the people were generally advanced in spiritual knowledge and could meditate upon Kṛṣṇa very easily. The people’s occupational duty in Tretā- yuga was to perform great sacrifices. This was induced by the Personality of Godhead in His reddish incarnation. (335) “In Dvāpara- yuga the people’s occupational duty was to worship the lotus feet of Kṛṣṇa. Therefore Lord Kṛṣṇa, appearing in a blackish body, personally induced people to worship Him. (336)

“‘In Dvāpara- yuga the Personality of Godhead appears in a blackish hue. He is dressed in yellow, He holds His own weapons, and He is decorated with the Kaustubha jewel and the mark of Śrīvatsa. That is how His symptoms are described.’ (337) “‘I offer my respectful obeisances unto the Supreme Personality of Godhead, expanded as Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha.’ (338) “By this mantra, the people worship Lord Kṛṣṇa in Dvāpara- yuga. In Kali- yuga the occupational duty of the people is to chant congregationally the holy name of Kṛṣṇa. (339) “In the Age of Kali, Lord Kṛṣṇa assumes a golden color and, accompanied by His personal devotees, introduces hari- nāma- saṅkīrtana, the chanting of the Hare Kṛṣṇa mantra. By this process He delivers love for Kṛṣṇa to the general populace. (340) “Lord Kṛṣṇa, the son of Nanda Mahārāja, personally introduces the occupational duty of the Age of Kali. He personally chants and dances in ecstatic love, and thus the entire world chants congregationally. (341)

“‘In the Age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the name of Kṛṣṇa. Although His complexion is not blackish, He is Kṛṣṇa Himself. He is accompanied by His associates, servants, weapons and confidential companions.’ (342) “In the other three yugas—Satya, Tretā and Dvāpara—people perform different types of spiritual activities. Whatever results they achieve in that way, they can achieve in Kali- yuga simply by chanting the Hare Kṛṣṇa mahā- mantra. (343) “‘My dear King, although Kali- yuga is full of faults, there is still one good quality about this age. It is that simply by chanting the Hare Kṛṣṇa mahā- mantra, one can become free from material bondage and be promoted to the transcendental kingdom.’ (344)

“‘Whatever result was obtained in Satya- yuga by meditating on Viṣṇu, in Tretā- yuga by performing sacrifices and in Dvāpara- yuga by serving the Lord’s lotus feet can also be obtained in Kali- yuga simply by chanting the Hare Kṛṣṇa mahā- mantra.’ (345) “‘Whatever is achieved by meditation in Satya- yuga, by the performance of yajña in Tretā- yuga or by the worship of Kṛṣṇa’s lotus feet in Dvāpara- yuga is also obtained in the Age of Kali simply by chanting the glories of Lord Keśava.’ (346) “‘Those who are advanced and highly qualified and are interested in the essence of life know the good qualities of Kali- yuga. Such people worship the Age of Kali because in this age one can advance in spiritual knowledge and attain life’s goal simply by chanting the Hare Kṛṣṇa mahā- mantra.’ (347)

“As stated before when I described the incarnations of the material modes [guṇa- avatāras], one should consider that these incarnations also are unlimited and that no one can count them. (348) “Thus I have given a description of the incarnations of the four different yugas.” After hearing all this, Sanātana Gosvāmī gave an indirect hint to the Lord. (349) Sanātana Gosvāmī had been a minister under Nawab Hussain Shah, and he was undoubtedly as intelligent as Bṛhaspati, the chief priest of the heavenly kingdom. Due to the Lord’s unlimited mercy, Sanātana Gosvāmī questioned Him without hesitation. (350) Sanātana Gosvāmī said, “I am a very insignificant living entity. I am low and poorly behaved. How can I understand who is the incarnation for this Age of Kali?” (351)

Śrī Caitanya Mahāprabhu replied, “As in other ages an incarnation is accepted according to the directions of the śāstras, in this Age of Kali an incarnation of God should be accepted in that way. (352) “The Vedic literatures composed by the omniscient Mahāmuni Vyāsadeva are evidence of all spiritual existence. Only through these revealed scriptures can all conditioned souls attain knowledge. (353) “An actual incarnation of God never says ‘I am God’ or ‘I am an incarnation of God.’ The great sage Vyāsadeva, knowing all, has already recorded the characteristics of the avatāras in the śāstras. (354) “‘The Lord does not have a material body, yet He descends among human beings in His transcendental body as an incarnation. Therefore it is very difficult for us to understand who is an incarnation. Only by His extraordinary prowess and uncommon activities, which are impossible for embodied living entities, can one partially understand the incarnation of the Supreme Personality of Godhead.’ (355)

“By two symptoms—personal characteristics and marginal characteristics—the great sages can understand an object. (356) “Bodily features, nature and form are the personal characteristics. Knowledge of His activities provides the marginal characteristics. (357) “In the auspicious invocation at the beginning of Śrīmad- Bhāgavatam, Śrīla Vyāsadeva has described the Supreme Personality of Godhead by these symptoms. (358) “‘O my Lord, Śrī Kṛṣṇa, son of Vasudeva, O all- pervading Personality of Godhead, I offer my respectful obeisances unto You. I meditate upon Lord Śrī Kṛṣṇa because He is the Absolute Truth and the primeval cause of all causes of the creation, sustenance and destruction of the manifested universes. He is directly and indirectly conscious of all manifestations, and He is independent because there is no other cause beyond Him. It is He only who first imparted the Vedic knowledge unto the heart of Brahmājī, the original living being. By Him even the great sages and demigods are placed into illusion, as one is bewildered by the illusory representations of water seen in fire, or land seen on water. Only because of Him do the material universes, temporarily manifested by the reactions of the three modes of nature, appear factual, although they are unreal. I therefore meditate upon Him, Lord Śrī Kṛṣṇa, who is eternally existent in the transcendental abode, which is forever free from the illusory representations of the material world. I meditate upon Him, for He is the Absolute Truth.’ (359)

“In this invocation from Śrīmad- Bhāgavatam, the word ‘param’ indicates Lord Kṛṣṇa, the Supreme Personality of Godhead, and the word ‘satyam’ indicates His personal characteristics. (360) “In that same verse it is stated that the Lord is the creator, maintainer and annihilator of the cosmic manifestation and that He enabled Lord Brahmā to create the universe by infusing him with the knowledge of the Vedas. It is also stated that the Lord has full knowledge, directly and indirectly, that He knows past, present and future, and that His personal energy is separate from māyā, the illusory energy. (361) “All these activities are His marginal characteristics. Great saintly persons understand the incarnations of the Supreme Personality of Godhead by the indications of the two characteristics known as svarūpa and taṭastha. All the incarnations of Kṛṣṇa should be understood in this way. (362)

“At the time of Their appearance, the incarnations of the Lord are known in the world because people can consult the śāstras to understand an incarnation’s chief characteristics, known as svarūpa and taṭastha. In this way the incarnations become known to great saintly persons.” (363) Sanātana Gosvāmī, “The color of the personality in whom the characteristics of the Lord are found is yellowish. His activities include the distribution of love of Godhead and the chanting of the holy names of the Lord. (364) “The incarnation of Kṛṣṇa for this age is indicated by these symptoms. Please confirm this definitely so that all my doubts will go away.” (365) Śrī Caitanya Mahāprabhu replied, “O Sanātana, you must give up your intelligent tricks. Now just try to understand the description of the śaktyāveśa- avatāras. (366) “There are unlimited śaktyāveśa- avatāras of Lord Kṛṣṇa. Let Me describe the chief among them. (367)

“Empowered incarnations are of two types—primary and secondary. The primary ones are directly empowered by the Supreme Personality of Godhead and are called incarnations. The secondary ones are indirectly empowered by the Supreme Personality of Godhead and are called vibhūti. (368) “Some śaktyāveśa- avatāras are the four Kumāras, Nārada, Mahārāja Pṛthu and Paraśurāma. When a living being is empowered to act as Lord Brahmā, he is also considered a śaktyāveśa- avatāra. (369) “Lord Śeṣa in the spiritual world of Vaikuṇṭha and, in the material world, Lord Ananta, who carries innumerable planets on His hoods, are two primary empowered incarnations. There is no need to count the others, for they are unlimited. (370) “The power of knowledge was invested in the four Kumāras, and the power of devotional service was invested in Nārada. The power of creation was invested in Lord Brahmā, and the power to carry innumerable planets was invested in Lord Ananta. (371) “The Supreme Personality of Godhead invested the power of personal service in Lord Śeṣa, and He invested the power to rule the earth in King Pṛthu. Lord Paraśurāma received the power to kill rogues and miscreants. (372)

“‘Whenever the Lord is present in someone by portions of His various potencies, the living entity representing the Lord is called a śaktyāveśa- avatāra—that is, an incarnation invested with special power.’ (373) “As explained in the Eleventh Chapter of the Bhagavad- gītā, Kṛṣṇa has spread Himself all over the universe in many personalities through specific powers, known as vibhūti. (374) “‘Know that all opulent, beautiful and glorious creations spring from but a spark of My splendor.’ (375) “‘But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe.’ (376) “Thus I have explained specifically empowered incarnations. Now please hear about the characteristics of Lord Kṛṣṇa’s childhood, boyhood and youth. (377) “As the son of Mahārāja Nanda, Lord Kṛṣṇa is by nature the paragon of kiśora [youth]. He chooses to exhibit His pastimes at that age. (378) “Before His personal appearance, the Lord causes some of His devotees to appear as His mother, father and intimate associates. He then appears later as if He were taking birth and growing from a baby to a child and gradually into a youth. (379)

“‘The Supreme Personality of Godhead is eternally enjoying Himself, and He is the shelter of all kinds of devotional service. Although His ages are various, His age known as kiśora [pre- youth] is best of all.’ (380) “When Lord Kṛṣṇa appears, from moment to moment He exhibits His different pastimes, beginning with the killing of Pūtanā. All these pastimes are eternally being demonstrated one after another. (381) “The consecutive pastimes of Kṛṣṇa are being manifested in one of the innumerable universes moment after moment. There is no possibility of counting the universes, but in any case some pastime of the Lord is being manifested at every moment in one universe or another. (382) “Thus the Lord’s pastimes are like the flowing Ganges water. In this way all the pastimes are manifested by the son of Nanda Mahārāja. (383) “Lord Kṛṣṇa exhibits His pastimes of childhood, boyhood and pre- youth. When He reaches pre- youth, He continues to exist eternally to perform His rāsa dance and other pastimes. (384) “Descriptions of Kṛṣṇa’s eternal pastimes are in all the revealed scriptures. But one cannot understand how they are continuing eternally. (385)

“Let me give an example by which people may understand Lord Kṛṣṇa’s eternal pastimes. An example can be found in the zodiac. (386) “The sun moves across the zodiac day and night and crosses the oceans between the seven islands one after the other. (387) “According to Vedic astronomical calculations, the rotation of the sun consists of sixty daṇḍas, and it is divided into thirty- six hundred palas. (388) “The sun rises in steps consisting of sixty palas. Sixty palas equal one daṇḍa, and eight daṇḍas comprise one prahara. (389) “The day and the night are divided into eight praharas—four belonging to the day and four belonging to the night. After eight praharas, the sun rises again. (390) “Just as there is an orbit of the sun, there is an orbit of Kṛṣṇa’s pastimes, which are manifested one after the other. During the lifetime of fourteen Manus, this orbit expands through all the universes, and gradually it returns. Thus Kṛṣṇa moves with His pastimes through all the universes, one after another. (391)

“Kṛṣṇa remains within a universe for 125 years, and He enjoys His pastimes both in Vṛndāvana and Dvārakā. (392) “The cycle of His pastimes turns like a wheel of fire. Thus Kṛṣṇa exhibits His pastimes one after the other in every universe. (393) “Kṛṣṇa’s pastimes—appearance, childhood, boyhood and youth—are all manifested, beginning with the killing of Pūtanā and extending to the end of the mauṣala- līlā, the annihilation of the Yadu dynasty. All of these pastimes are rotating in every universe. (394) “Since all Kṛṣṇa’s pastimes are taking place continuously, at every moment some pastime is existing in one universe or another. Consequently these pastimes are called eternal by the Vedas and Purāṇas. (395) “The spiritual abode known as Goloka, which is a pasturing land for surabhi cows, is as powerful and opulent as Kṛṣṇa. By the will of Kṛṣṇa, the original Goloka and Gokula dhāmas are manifested with Him in all the universes. (396) “The eternal pastimes of Kṛṣṇa are continuously taking place in the original Goloka Vṛndāvana planet. These same pastimes are gradually manifested within the material world, in each and every brahmāṇḍa. (397)

“Kṛṣṇa is complete in the spiritual sky [Vaikuṇṭha], He is more complete in Mathurā and Dvārakā, and He is most complete in Vṛndāvana, Vraja, due to His manifesting all His opulences. (398) “‘This is stated in the dramatic literatures as “perfect,” “more perfect” and “most perfect.” Thus Lord Kṛṣṇa manifests Himself in three ways—perfect, more perfect and most perfect. (399) “‘When the Supreme Personality of Godhead does not manifest all His transcendental qualities, He is called complete. When all the qualities are manifested, but not fully, He is called more complete. When He manifests all His qualities in fullness, He is called most complete. This is the version of all learned scholars in the devotional science. (400) “‘The most complete qualities of Kṛṣṇa are manifested within Vṛndāvana, and His complete and more complete qualities are manifested in Dvārakā and Mathurā.’ (401)

“Lord Kṛṣṇa is the most complete Supreme Personality of Godhead in Vṛndāvana. Elsewhere all His expansions are either complete or more complete. (402) “Thus I have briefly described Kṛṣṇa’s manifestation of transcendental forms. This subject matter is so large that even Lord Ananta cannot describe it fully. (403) “In this way Kṛṣṇa’s transcendental forms are expanded unlimitedly. No one can count them. Whatever I have explained is simply a little glimpse. It is like showing the moon through the branches of a tree.” (404) Whoever hears or recites these descriptions of the expansions of Kṛṣṇa’s body is certainly a very fortunate man. Although this is very difficult to understand, one can nonetheless acquire some knowledge about the different features of Kṛṣṇa’s body. (405) Praying at the lotus feet of Śrī Rūpa and Śrī Raghunātha, always desiring their mercy, I, Kṛṣṇadāsa, narrate Śrī Caitanya- caritāmṛta, following in their footsteps. (406)

“The form of the Lord that descends into the material world to create is called an avatāra, or incarnation. (263) “All the expansions of Lord Kṛṣṇa are actually residents of the spiritual world. But when they descend into the material world, they are called incarnations [avatāras]. (264) “To glance over that material energy and empower her, Lord Saṅkarṣaṇa first incarnates as Lord Mahā- Viṣṇu. (265) “‘In the beginning of the creation, the Lord expanded Himself in the form of the puruṣa 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.’ (266)

“‘Kāraṇābdhiśāyī Viṣṇu [Mahā- Viṣṇu] is the first incarnation of the Supreme Lord, and He is the master of eternal time, space, cause and effects, the mind, the elements, the material ego, the modes of nature, the senses, the universal form of the Lord, Garbhodakaśāyī Viṣṇu and the sum total of all living beings, both moving and nonmoving.’ (267) “That original Personality of Godhead, named Saṅkarṣaṇa, first lies down in the river Virajā, which serves as a border between the material and the spiritual world. As Kāraṇābdhiśāyī Viṣṇu, He is the original cause of the material creation. (268) “The Virajā, or Causal Ocean, is the border between the spiritual and the material world. The material energy is situated on one shore of that ocean, and it cannot enter onto the other shore, which is the spiritual sky. (269)

“‘In the spiritual world, there is neither the mode of passion, the mode of ignorance nor a mixture of both, nor is there adulterated goodness, the influence of time or māyā herself. Only the pure devotees of the Lord, who are worshiped both by demigods and by demons, reside in the spiritual world as the Lord’s associates.’ (270) “Māyā has two functions. One is called māyā, and the other is called pradhāna. Māyā refers to the efficient cause, and pradhāna refers to the ingredients that create the cosmic manifestation. (271) “When the Supreme Personality of Godhead glances over the material energy, she becomes agitated. At that time, the Lord injects the original semen of the living entities. (272) “To impregnate with the seeds of the living entities, the Lord Himself does not directly touch the material energy, but by His specific functional expansion He touches the material energy, and thus the living entities, who are His parts and parcels, are impregnated into material nature. (273)

“‘At a time beyond memory, after agitating the material nature into three qualities, the Supreme Personality of Godhead placed the semen of innumerable living entities within the womb of that material nature. Thus material nature gave birth to the total material energy, known as the hiraṇmaya- mahat- tattva, the original symbolic representation of the cosmic manifestation.’ (274) “‘In due course of time, the Supreme Personality of Godhead [Mahā- Vaikuṇṭhanātha], by the agency of a further expansion of His personal self [Mahā- Viṣṇu], placed the seed of the living entities within the womb of material nature.’ (275) “First the total material energy is manifested, and from this arise the three types of egotism, which are the original sources from which all demigods [controlling deities], senses and material elements expand. (276) “Combining all the different elements, the Supreme Lord created all the universes. Those universes are unlimited in number; there is no possibility of counting them. (277) “The first form of Lord Viṣṇu is called Mahā- Viṣṇu. He is the original creator of the total material energy. The innumerable universes emanate from the pores of His body. (278)

“These universes are understood to be floating in the air that Mahā- Viṣṇu exhales. They are like atomic particles that float in sunshine and pass through the holes of a screen. All these universes are thus created by the exhalation of Mahā- Viṣṇu, and when Mahā- Viṣṇu inhales, they re- enter His body. The unlimited opulences of Mahā- Viṣṇu are completely beyond material conception. (279-280) “‘The Brahmās and other lords of the mundane worlds appear from the pores of Mahā- Viṣṇu and remain alive for the duration of His one exhalation. I adore the primeval Lord, Govinda, of whom Mahā- Viṣṇu is a portion of a plenary portion.’ (281) “Mahā- Viṣṇu is the Supersoul of all the universes. Lying on the Causal Ocean, He is the master of all material worlds. (282) “I have thus explained the truth of the first Personality of Godhead, Mahā- Viṣṇu. I shall now explain the glories of the second Personality of Godhead. (283) “After creating the total number of universes, which are unlimited, Mahā- Viṣṇu expanded Himself into unlimited forms and entered into each of them. (284)

“When Mahā- Viṣṇu entered each of the limitless universes, He saw that there was darkness all around and that there was no place to stay. He therefore began to consider the situation. (285) “With the perspiration produced from His own body, the Lord filled half the universe with water. He then lay down on that water, on the bed of Lord Śeṣa. (286) “A lotus flower then sprouted from the lotus navel of that Garbhodakaśāyī Viṣṇu. That lotus flower became Lord Brahmā’s birthplace. (287) “In the stem of that lotus flower, the fourteen worlds were generated. Then He became Lord Brahmā and manifested the entire universe. (288) “In this way, the Supreme Personality of Godhead in His form of Viṣṇu maintains the entire material world. Since He is always beyond the material qualities, the material nature cannot touch Him. (289) “The Supreme Lord in His form of Rudra [Lord Śiva] brings about the dissolution of this material creation. In other words, only by His will are there creation, maintenance and dissolution of the whole cosmic manifestation. (290)

“Brahmā, Viṣṇu and Śiva are His three incarnations of the material qualities. Creation, maintenance and destruction respectively are under the charge of these three personalities. (291) “Garbhodakaśāyī Viṣṇu, known within the universe as Hiraṇyagarbha and the antaryāmī, or Supersoul, is glorified in the Vedic hymns, beginning with the hymn that starts with the word ‘sahasra- śīrṣā.’ (292) “This second Personality of Godhead, known as Garbhodakaśāyī Viṣṇu, is the master of each and every universe and the shelter of the external energy. Nonetheless, He remains beyond the touch of the external energy. (293) “The third expansion of Viṣṇu is Kṣīrodakaśāyī Viṣṇu, who is the incarnation of the quality of goodness. He is to be counted within both types of incarnations [puruṣa- avatāras and guṇa- avatāras]. (294) “Kṣīrodakaśāyī Viṣṇu is the universal form of the Lord and is the Supersoul within every living entity. He is known as Kṣīrodakaśāyī because He is the Lord who lies on the ocean of milk. He is the maintainer and master of the universe. (295)

“O Sanātana, I have definitively described the three puruṣa- avatāras of Viṣṇu. Now please hear from Me about the pastime incarnations. (296) “No one can count the innumerable pastime incarnations of Lord Kṛṣṇa, but I shall describe the principal ones. (297) “Some of the pastime incarnations are the fish incarnation, the tortoise incarnation, Lord Rāmacandra, Lord Nṛsiṁha, Lord Vāmana and Lord Varāha. There is no end to them. (298) “‘O Lord of the universe, best of the Yadu dynasty, we are offering our prayers unto You mainly to diminish the heavy burden of the universe. Indeed, You diminished this burden formerly by incarnating in the form of a fish, a horse [Hayagrīva], a tortoise, a lion [Lord Nṛsiṁha], a boar [Lord Varāha] and a swan. You also incarnated as Lord Rāmacandra, Paraśurāma and Vāmana, the dwarf. You have always protected us demigods and the universe in this way. Now please continue.’ (299)

“I have given a few examples of pastime incarnations. Now I will describe the guṇa- avatāras, the incarnations of the material qualities. Please listen. (300) “There are three functions within this material world. Everything here is created, everything is maintained for some time, and everything is finally dissolved. The Lord therefore incarnates Himself as the controllers of the three qualities—sattva- guṇa, rajo- guṇa and tamo- guṇa [goodness, passion and ignorance]. Thus the transactions of the material world take place. (301) “Because of his past pious activities mixed with devotional service, the first- class living entity is influenced by the mode of passion within his mind. (302) “Such a devotee is empowered by Garbhodakaśāyī Viṣṇu. In this way, an incarnation of Kṛṣṇa in the form of Brahmā engineers the total creation of the universe. (303) “‘The sun manifests his brilliance in a gem, although it is stone. Similarly, the original Personality of Godhead, Govinda, manifests His special power in a pious living entity. Thus the living entity becomes Brahmā and manages the affairs of the universe. Let me worship Govinda, the original Personality of Godhead.’ (304)

“If in a kalpa a suitable living entity is not available to take charge of Brahmā’s post, the Supreme Personality of Godhead Himself personally expands and becomes Lord Brahmā. (305) “‘What is the value of a throne to Lord Kṛṣṇa? 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 Brahmā, Lord Śiva, Lakṣmī and I Myself, who are all portions of His plenary portion, eternally carry that dust on our heads.’ (306) “Lord Kṛṣṇa, the Supreme Personality of Godhead, expands a portion of His plenary portion and, accepting the association of the material mode of ignorance, assumes the form of Rudra to dissolve the cosmic manifestation. (307)

“Rudra, Lord Śiva, has various forms, which are transformations brought about by association with māyā. Although Rudra is not on a level with the jīva- tattvas, he still cannot be considered a personal expansion of Lord Kṛṣṇa. (308) “Milk is transformed into yogurt when it associates with a yogurt culture. Thus yogurt is nothing but milk, but still it is not milk. (309) “‘Milk changes into yogurt when mixed with a yogurt culture, but actually it is constitutionally nothing but milk. Similarly, Govinda, the Supreme Personality of Godhead, assumes the form of Lord Śiva [Śambhu] for the special purpose of material transactions. I offer my obeisances at His lotus feet.’ (310) “Lord Śiva is an associate of the external energy; therefore he is absorbed in the material quality of darkness. Lord Viṣṇu is transcendental to māyā and the qualities of māyā. Therefore He is the Supreme Personality of Godhead. (311)

“‘The truth about Lord Śiva is that he is always covered with three material coverings—vaikārika, taijasa and tāmasa. Because of these three modes of material nature, he always associates with the external energy and egotism itself.’ (312) “‘Śrī Hari, the Supreme Personality of Godhead, is situated beyond the range of material nature; therefore He is the supreme transcendental person. He can see everything inside and outside; therefore He is the supreme overseer of all living entities. If someone takes shelter at His lotus feet and worships Him, he also attains a transcendental position.’ (313) “For the maintenance of the universe, Lord Kṛṣṇa descends as His personal plenary expansion in the form of Viṣṇu. He is the director of the mode of goodness; therefore He is transcendental to the material energy. (314) “Lord Viṣṇu is in the category of svāṁśa because He has opulences almost equal to Kṛṣṇa’s. Kṛṣṇa is the original person, and Lord Viṣṇu is His personal expansion. This is the verdict of all Vedic literatures. (315)

“‘When the flame of one candle is expanded to another candle and placed in a different position, it burns separately, and its illumination is as powerful as the original candle’s. Similarly, the Supreme Personality of Godhead, Govinda, expands Himself in different forms as Viṣṇu, who is equally luminous, powerful and opulent. Let me worship that Supreme Personality of Godhead, Govinda.’ (316) “The conclusion is that Lord Brahmā and Lord Śiva are simply devotee incarnations who carry out orders. However, Lord Viṣṇu, the maintainer, is the personal feature of Lord Kṛṣṇa. (317) “[Lord Brahmā said:] ‘I am engaged by the Supreme Personality of Godhead to create. Following His orders, Lord Śiva dissolves everything. The Supreme Personality of Godhead in His form of Kṣīrodakaśāyī Viṣṇu maintains all the affairs of material nature. Thus the supreme controller of the three modes of material nature is Lord Viṣṇu.’ (318)

“O Sanātana, now just hear about the incarnations who appear during the reign of each Manu [manvantara- avatāras]. They are unlimited, and no one can count them. Just hear of their source. (319) “In one day of Brahmā, there are fourteen changes of the Manus, and during the reign of each of those fourteen Manus, an incarnation is manifested by the Supreme Personality of Godhead. (320) “There are 14 manvantara- avatāras in one day of Brahmā, 420 in one month, and 5,040 in one year. (321) “During the hundred years of Brahmā’s life, there are 504,000 manvantara- avatāras. (322) “The number of manvantara- avatāras for only one universe has been given. One can only imagine how many manvantara- avatāras exist in the innumerable universes. And all these universes and Brahmās exist only during one exhalation of Mahā- Viṣṇu. (323) “There is no limit to the exhalations of Mahā- Viṣṇu. Just see how impossible it is to speak or write of only the manvantara- avatāras! (324)

“In the Svāyambhuva- manvantara, the avatāra is named Yajña. In the Svārociṣa- manvantara, he is named Vibhu. In the Auttama- manvantara, He is named Satyasena, and in the Tāmasa-manvantara, He is named Hari. (325) “In the Raivata- manvantara, the avatāra is named Vaikuṇṭha, and in the Cākṣuṣa- manvantara, He is named Ajita. In the Vaivasvata- manvantara, He is named Vāmana, and in the Sāvarṇya- manvantara, He is named Sārvabhauma. In the Dakṣa- sāvarṇya- manvantara, he is named Ṛṣabha. (326) “In the Brahma- sāvarṇya- manvantara, the avatāra is named Viṣvaksena, and in the Dharma- sāvarṇya, he is named Dharmasetu. In the Rudra- sāvarṇya he is named Sudhāmā, and in the Deva- sāvarṇya, he is named Yogeśvara. (327) “In the Indra- sāvarṇya- manvantara, the avatāra is named Bṛhadbhānu. These are the names of the fourteen avatāras in the fourteen manvantaras. (328)

“There is an eternal residence of Nārāyaṇa in the spiritual sky. In the upper portion of the spiritual sky is a planet known as Kṛṣṇaloka, which is filled with all opulences. (213) “The planet of Kṛṣṇaloka is divided into three Sections—Gokula, Mathurā and Dvārakā. (214) “Lord Keśava eternally resides at Mathurā, and Lord Puruṣottama, known by the name Jagannātha, eternally resides at Nīlācala. (215) “At Prayāga, the Lord is situated as Bindu Mādhava, and at Mandāra- parvata, the Lord is known as Madhusūdana. Vāsudeva, Padmanābha and Janārdana reside at Ānandāraṇya. (216) “At Viṣṇu- kāñcī there is Lord Viṣṇu, at Māyāpur Lord Hari, and throughout the universe a variety of other forms. (217) “Within the universe the Lord is situated in different spiritual manifestations. These are situated on seven islands in nine sections. Thus Their pastimes are going on. (218)

“The Lord is situated in all the universes in different forms just to please His devotees. Thus the Lord destroys irreligious principles and establishes religious principles. (219) “Of these forms, some are considered incarnations. Examples are Lord Viṣṇu, Lord Trivikrama, Lord Nṛsiṁha and Lord Vāmana. (220) “My dear Sanātana, just hear from Me as I tell you how the different viṣṇu- mūrtis hold Their weapons, beginning with the disc, and how They are named differently according to the placement of the weapons in Their hands. (221) “The procedure for counting begins with the lower right hand and goes to the upper right hand, the upper left hand, and the lower left hand. Lord Viṣṇu is named according to the order of the weapons He holds in His hands. (222)

“According to the Siddhārtha- saṁhitā there are twenty- four forms of Lord Viṣṇu. First I shall describe, according to the opinion of that book, the location of the weapons, beginning with the disc. (223) “In His lower right hand, Lord Vāsudeva holds a club, in the upper right hand a conchshell, in the upper left hand a disc and in the lower left hand a lotus flower. In His lower right hand, Saṅkarṣaṇa holds a club, in His upper right hand a conchshell, in His upper left hand a lotus flower and in His lower left hand a disc. (224) “Pradyumna holds the disc, conch, club and lotus. Aniruddha holds the disc, club, conch and lotus. (225) “Thus in the spiritual sky the expansions, headed by Vāsudeva, hold weapons in Their own respective order. I am repeating the opinion of the Siddhārtha- saṁhitā in describing Them. (226) “Lord Keśava holds the lotus, conch, disc and club. Lord Nārāyaṇa holds the conch, lotus, club and disc. (227)

“Lord Mādhava holds the club, disc, conch and lotus. Lord Govinda holds the disc, club, lotus and conch. (228) “Lord Viṣṇu holds the club, lotus, conch and disc. Lord Madhusūdana holds the disc, conch, lotus and club. (229) “Lord Trivikrama holds the lotus, club, disc and conch. Lord Vāmana holds the conch, disc, club and lotus. (230) “Lord Śrīdhara holds the lotus, disc, club and conch. Lord Hṛṣīkeśa holds the club, disc, lotus and conch. (231) “Lord Padmanābha holds the conch, lotus, disc and club. Lord Dāmodara holds the lotus, disc, club and conch. (232) “Lord Puruṣottama holds the disc, lotus, conch and club. Lord Acyuta holds the club, lotus, disc and conch. (233) “Lord Nṛsiṁha holds the disc, lotus, club and conch. Lord Janārdana holds the lotus, disc, conch and club. (234)

“Śrī Hari holds the conch, disc, lotus and club. Lord Śrī Kṛṣṇa holds the conch, club, lotus and disc. (235) “Lord Adhokṣaja holds the lotus, club, conch and disc. Lord Upendra holds the conch, club, disc and lotus. (236) “According to the Hayaśīrṣa- pañcarātra, there are sixteen personalities. I shall now describe that opinion of how They hold the weapons. (237) “Keśava is described differently as holding the lotus, conch, club and disc, and Mādhava is described as holding the disc, club, conch and lotus in His hands. (238) “According to the Hayaśīrṣa Pañcarātra, Nārāyaṇa and others are also presented differently as holding the weapons in different hands. (239)

“Kṛṣṇa, the original Supreme Personality of Godhead, indicated as the son of Mahārāja Nanda, has two names. One is svayaṁ bhagavān, and the other is līlā- puruṣottama. (240) “Lord Kṛṣṇa personally surrounds Dvārakā- purī as its protector. In different parts of the city, in nine places, He expands in nine different forms. (241) “‘The nine personalities mentioned are Vāsudeva, Saṅkarṣaṇa, Pradyumna, Aniruddha, Nārāyaṇa, Nṛsiṁha, Hayagrīva, Varāha and Brahmā.’ (242) “I have already described the pastime and prakāśa forms. Now please hear about the different personal expansions. (243) “The first personal expansion is Saṅkarṣaṇa, and the others are incarnations like the fish incarnation. Saṅkarṣaṇa is an expansion of the Puruṣa, or Viṣṇu. The incarnations such as Matsya, the fish incarnation, appear in different yugas for specific pastimes. (244) “There are six types of incarnations [avatāras] of Kṛṣṇa. One includes the incarnations of Viṣṇu [puruṣa- avatāras], and another includes the incarnations meant for the performance of pastimes [līlā- avatāras]. (245)

“There are incarnations that control the material qualities [guṇa- avatāras], incarnations who appear during the reign of each Manu [manvantara- avatāras], incarnations in different millenniums [yuga- avatāras] and incarnations of empowered living entities [śaktyāveśa- avatāras]. (246) “Childhood and boyhood are the typical ages of the Deity. Kṛṣṇa, the son of Mahārāja Nanda, performed His pastimes as a child and as a boy. (247) “There are innumerable incarnations of Kṛṣṇa, and there is no possibility of counting them. We can simply indicate them by giving the example of the moon and the branches of a tree. (248)

“‘O learned brāhmaṇas, just as hundreds and thousands of small rivulets issue from great reservoirs of water, innumerable incarnations flow from Śrī Hari, the Supreme Personality of Godhead and the reservoir of all power.’(249) “In the beginning, Kṛṣṇa incarnates Himself as the puruṣa- avatāras, or Viṣṇu incarnations. These are of three types. (250) “‘Viṣṇu has three forms called puruṣas. The first, Mahā- Viṣṇu, is the creator of the total material energy [mahat], the second is Garbhodaśāyī, who is situated within each universe, and the third is Kṣīrodaśāyī, who lives in the heart of every living being. He who knows these three becomes liberated from the clutches of māyā.’ (251) “Kṛṣṇa has unlimited potencies, out of which three are chief—willpower, the power of knowledge and the creative energy. (252) “The predominator of the willing potency is Lord Kṛṣṇa, for by His supreme will everything comes into existence. In willing, there is a need for knowledge, and that knowledge is expressed through Vāsudeva. (253)

“There is no possibility of creation without thinking, feeling, willing, knowledge and activity. The combination of the supreme will, knowledge and action brings about the cosmic manifestation. (254) “Lord Saṅkarṣaṇa is Lord Balarāma. Being the predominator of the creative energy, He creates both the material and the spiritual world. (255) “That original Saṅkarṣaṇa [Lord Balarāma] is the cause of both the material and the spiritual creation. He is the predominating deity of egotism, and by the will of Kṛṣṇa and the power of the spiritual energy, He creates the spiritual world, which consists of the planet Goloka Vṛndāvana and the Vaikuṇṭha planets. (256) “Although there is no question of creation as far as the spiritual world is concerned, the spiritual world is nonetheless manifested by the supreme will of Saṅkarṣaṇa. The spiritual world is the abode of the pastimes of the eternal spiritual energy. (257)

“‘Gokula, the supreme abode and planet, appears like a lotus flower that has a thousand petals. The whorl of that lotus is the abode of the Supreme Lord, Kṛṣṇa. This lotus- shaped supreme abode is created by the will of Lord Ananta.’ (258) “By the agency of the material energy, this same Lord Saṅkarṣaṇa creates all the universes. The dull material energy—known in modern language as nature—is not the cause of the material universe. (259) “Without the Supreme Personality of Godhead’s energy, dull matter cannot create the cosmic manifestation. Its power does not arise from the material energy itself but is endowed by Saṅkarṣaṇa. (260) “Dull matter alone cannot create anything. The material energy produces the creation by the power of the Supreme Personality of Godhead. Iron itself has no power to burn, but when iron is placed in fire, it is empowered to burn. (261) “‘Balarāma and Kṛṣṇa are the original efficient and material causes of the material world. As Mahā- Viṣṇu and the material energy, They enter into the material elements and create the diversities by multi- energies. Thus They are the cause of all causes.’ (262)

“There are three kinds of spiritual processes for understanding the Absolute Truth—the processes of speculative knowledge, mystic yoga and bhakti- yoga. According to these three processes, the Absolute Truth is manifested as Brahman, Paramātmā or Bhagavān. (157) “‘Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān.’ (158) “The manifestation of the impersonal Brahman effulgence, which is without variety, is the rays of Kṛṣṇa’s bodily effulgence. It is exactly like the sun. When the sun is seen by our ordinary eyes, it appears to consist simply of effulgence. (159)

“‘I worship Govinda, the primeval Lord, who is endowed with great power. The glowing effulgence of His transcendental form is the impersonal Brahman, which is absolute, complete and unlimited and which displays the varieties of countless planets, with their different opulences, in millions and millions of universes.’ (160) “The Paramātmā, the Supersoul feature, is a plenary portion of the Supreme Personality of Godhead, who is the original soul of all living entities. Kṛṣṇa is the source of the Paramātmā. (161) “‘You should know Kṛṣṇa to be the original soul of all ātmās [living entities]. For the benefit of the whole universe, He has, out of His causeless mercy, appeared as an ordinary human being. He has done this by the strength of His own internal potency.’ (162) “‘But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe.’ (163)

“Only by devotional activity can one understand the transcendental form of the Lord, which is perfect in all respects. Although His form is one, He can expand His form into unlimited numbers by His supreme will. (164) “The Supreme Personality of Godhead exists in three principal forms—svayaṁ- rūpa, tad- ekātma- rūpa and āveśa- rūpa. (165) “The original form of the Lord [svayaṁ- rūpa] is exhibited in two forms—svayaṁ- rūpa and svayaṁ- prakāśa. In His original form as svayaṁ- rūpa, Kṛṣṇa is observed as a cowherd boy in Vṛndāvana. (166) “In His original form, Kṛṣṇa manifests Himself in two features—prābhava and vaibhava. He expands His one original form into many, as He did during the rāsa- līlā dance. (167) “When the Lord married 16,108 wives at Dvārakā, He expanded Himself into many forms. These expansions and the expansions at the rāsa dance are called prābhava- prakāśa, according to the directions of revealed scriptures. (168)

“The prābhava- prakāśa expansions of Lord Kṛṣṇa are not like the expansions of the sage Saubhari. Had they been so, Nārada would not have been astonished to see them. (169) “‘It is astounding that Lord Śrī Kṛṣṇa, who is one without a second, expanded Himself in sixteen thousand similar forms to marry sixteen thousand queens in their respective homes.’ (170) “If one form or feature is differently manifested according to different emotional features, it is called vaibhava- prakāśa. (171) “When the Lord expands Himself in innumerable forms, there is no difference in the forms, but due to different features, bodily colors and weapons, the names are different. (172) “‘In different Vedic scriptures, there are prescribed rules and regulative principles for worshiping different types of forms. When one is purified by these rules and regulations, he worships You, the Supreme Personality of Godhead. Although manifested in many forms, You are one.’ (173)

“The first manifestation of the vaibhava feature of Kṛṣṇa is Śrī Balarāmajī. Śrī Balarāma and Kṛṣṇa have different bodily colors, but otherwise Śrī Balarāma is equal to Kṛṣṇa in all respects. (174) “An example of vaibhava- prakāśa is the son of Devakī. He sometimes has two hands and sometimes four hands. (175) “When the Lord is two- handed He is called vaibhava- prakāśa, and when He is four- handed He is called prābhava- prakāśa. (176) “In His original form, the Lord dresses like a cowherd boy and thinks Himself one. When He appears as Vāsudeva, the son of Vasudeva and Devakī, His dress and consciousness are those of a kṣatriya, a warrior. (177) “When one compares the beauty, opulence, sweetness and intellectual pastimes of Vāsudeva, the warrior, to Kṛṣṇa, the cowherd boy, son of Nanda Mahārāja, one sees that Kṛṣṇa’s attributes are more pleasant. (178)

“Indeed, Vāsudeva is agitated just to see the sweetness of Govinda, and a transcendental greed awakens in Him to enjoy that sweetness. (179) “‘My dear friend, this dramatic actor appears like a second form of My own self. Like a picture, He displays My pastimes as a cowherd boy overflowing with wonderfully attractive sweetness and fragrance, which are so dear to the damsels of Vraja. When I see such a display, My heart becomes greatly excited. I long for such pastimes and desire a form exactly like that of the damsels of Vraja.’ (180) “One instance of Vāsudeva’s attraction to Kṛṣṇa occurred when Vāsudeva saw the Gandharva dance at Mathurā. Another instance occurred in Dvārakā when Vāsudeva was surprised to see a picture of Kṛṣṇa. (181)

“‘Who manifests an abundance of sweetness greater than Mine, which has never been experienced before and which causes wonder to all? Alas, I Myself, My mind bewildered upon seeing this beauty, impetuously desire to enjoy it like Śrīmatī Rādhārāṇī.’ (182) “When that body is a little differently manifested and its features are a little different in transcendental emotion and form, it is called tad- ekātma. (183) “In the tad- ekātma- rūpa there are pastime expansions [vilāsa] and personal expansions [svāṁśa]. Consequently there are two divisions. According to pastime and personal expansion, there are various differences. (184) “Again the vilāsa forms are divided into twofold categories— prābhava and vaibhava. Again the pastimes of these forms are of unlimited variety. (185) “The chief quadruple expansions are named Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. These are called prābhava- vilāsa. (186)

“Balarāma, who has the same original form as Kṛṣṇa, is Himself a cowherd boy in Vṛndāvana, and He also considers Himself a member of the kṣatriya race in Dvārakā. Thus His color and dress are different, and He is called a pastime form of Kṛṣṇa. (187) “Śrī Balarāma is a vaibhava- prakāśa manifestation of Kṛṣṇa. He is also manifested in the original quadruple expansions of Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. These are prābhava- vilāsa expansions with different emotions. (188) “The first expansion of the caturvyūha, quadruple forms, is unique. There is nothing to compare with Them. These quadruple forms are the source of unlimited quadruple forms. (189) “These four prābhava pastime forms of Lord Kṛṣṇa reside eternally in Dvārakā and Mathurā. (190)

“From the original quadruple expansions, twenty- four forms are manifested. They differ according to the placement of the weapons in Their four hands. They are called vaibhava- vilāsa. (191) “Lord Kṛṣṇa again expands, and within the paravyoma, the spiritual sky, He is situated in fullness as the four- handed Nārāyaṇa, accompanied by expansions of the original quadruple form. (192) “Thus the original quadruple forms again manifest Themselves in a second set of quadruple expansions. The residences of these second quadruple expansions cover the four directions. (193) “Again these quadruple forms expand three times, beginning with Keśava. That is the fulfillment of the pastime forms. (194) “Out of the catur- vyūha, there are three expansions of each and every form, and They are named differently according to the position of the weapons. The Vāsudeva expansions are Keśava, Nārāyaṇa and Mādhava. (195)

“The expansions of Saṅkarṣaṇa are Govinda, Viṣṇu and Madhusūdana. This Govinda is different from the original Govinda, for He is not the son of Mahārāja Nanda. (196) “The expansions of Pradyumna are Trivikrama, Vāmana and Śrīdhara. The expansions of Aniruddha are Hṛṣīkeśa, Padmanābha and Dāmodara. (197) “These twelve are the predominating Deities of the twelve months. Keśava is the predominating Deity of Agrahāyana, and Nārāyaṇa is the predominating Deity of Pauṣa. (198) “The predominating Deity of the month of Māgha is Mādhava, and the predominating Deity of the month of Phālguna is Govinda. Viṣṇu is the predominating Deity of Caitra, and Madhusūdana is the predominating Deity of Vaiśākha. (199) “In the month of Jyaiṣṭha, the predominating Deity is Trivikrama. In Āṣāḍha the Deity is Vāmana, in Śrāvaṇa the Deity is Śrīdhara, and in Bhādra the Deity is Hṛṣīkeśa. (200)

“In the month of Āśvina, the predominating Deity is Padmanābha, and in Kārttika it is Dāmodara. This Dāmodara is different from Rādhā- Dāmodara, the son of Nanda Mahārāja in Vṛndāvana. (201) “When putting the twelve tilaka marks on the twelve places of the body, one has to chant the mantra consisting of these twelve Viṣṇu names. After daily worship, when one anoints the different parts of the body with water, these names should be chanted as one touches each part of the body. (202) “From Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha, there are eight additional pastime expansions. O Sanātana, please hear Me as I mention Their names. (203) “The eight pastime expansions are Puruṣottama, Acyuta, Nṛsiṁha, Janārdana, Hari, Kṛṣṇa, Adhokṣaja and Upendra. (204)

“Of these eight expansions, two are pastime forms of Vāsudeva. Their names are Adhokṣaja and Puruṣottama. The two pastime forms of Saṅkarṣaṇa are Upendra and Acyuta. (205) “The pastime forms of Pradyumna are Nṛsiṁha and Janārdana, and the pastime forms of Aniruddha are Hari and Kṛṣṇa. (206) “All these twenty- four forms constitute the chief prābhava- vilāsa pastime forms of the Lord. They are named differently according to the position of the weapons in Their hands. (207) “Of all these, the forms that differ in dress and features are distinguished as vaibhava- vilāsa. (208) “Of Them, Padmanābha, Trivikrama, Nṛsiṁha, Vāmana, Hari, Kṛṣṇa and so on all have different bodily features. (209) “Vāsudeva and the three others are direct prābhava pastime forms of Lord Kṛṣṇa. Of these quadruple forms, the pastime expansions are twenty in number. (210) “All these forms preside over different Vaikuṇṭha planets in the spiritual world, beginning from the east in consecutive order. In each of the eight directions, there are three different forms. (211) “Although they all have Their residences eternally in the spiritual sky, some of Them are situated within the material universes (212)

“Forgetting Kṛṣṇa, the living entity has been attracted by the external feature from time immemorial. Therefore the illusory energy [māyā] gives him all kinds of misery in his material existence. (117) “In the material condition, the living entity is sometimes raised to higher planetary systems and material prosperity and sometimes drowned in a hellish situation. His state is exactly like that of a criminal whom a king punishes by submerging him in water and then raising him again from the water. (118)

“‘When the living entity is attracted by the material energy, which is separate from Kṛṣṇa, he is overpowered by fear. Because he is separated from the Supreme Personality of Godhead by the material energy, his conception of life is reversed. In other words, instead of being the eternal servant of Kṛṣṇa, he becomes Kṛṣṇa’s competitor. This is called viparyayo ’smṛtiḥ. To nullify this mistake, one who is actually learned and advanced worships the Supreme Personality of Godhead as his spiritual master, worshipful Deity and source of life. He thus worships the Lord by the process of unalloyed devotional service.’ (119) “If the conditioned soul becomes Kṛṣṇa conscious by the mercy of saintly persons who voluntarily preach scriptural injunctions and help him to become Kṛṣṇa conscious, the conditioned soul is liberated from the clutches of māyā, who gives him up. (120)

“‘This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it.’ (121) “The conditioned soul cannot revive his Kṛṣṇa consciousness by his own effort. But out of causeless mercy, Lord Kṛṣṇa compiled the Vedic literature and its supplements, the Purāṇas. (122) “The forgetful conditioned soul is educated by Kṛṣṇa through the Vedic literatures, the realized spiritual master and the Supersoul. Through these, he can understand the Supreme Personality of Godhead as He is, and he can understand that Lord Kṛṣṇa is his eternal master and deliverer from the clutches of māyā. In this way one can acquire real knowledge of his conditioned life and can come to understand how to attain liberation. (123)

“The Vedic literatures give information about the living entity’s eternal relationship with Kṛṣṇa, which is called sambandha. The living entity’s understanding of this relationship and his acting accordingly is called abhidheya. Returning home, back to Godhead, is the ultimate goal of life and is called prayojana. (124) “Devotional service, or sense activity for the satisfaction of the Lord, is called abhidheya because it can develop one’s original love of Godhead, which is the goal of life. This goal is the living entity’s topmost interest and greatest wealth. Thus one attains the platform of transcendental loving service unto the Lord. (125) “When one attains the transcendental bliss of an intimate relationship with Kṛṣṇa, he renders service to Him and tastes the mellows of Kṛṣṇa consciousness. (126)

“The following parable may be given. Once a learned astrologer came to the house of a poor man and, seeing his distressed condition, questioned him. (127) “The astrologer asked, ‘Why are you unhappy? Your father was very wealthy, but he did not disclose his wealth to you because he died elsewhere.’ (128) “Just as the words of the astrologer Sarvajñā gave news of the poor man’s treasure, the Vedic literatures advise one about Kṛṣṇa consciousness when one is inquisitive to know why he is in a distressed material condition. (129) “By the words of the astrologer, the poor man’s connection with the treasure was established. Similarly, the Vedic literature advises us that our real connection is with Śrī Kṛṣṇa, the Supreme Personality of Godhead. (130)

“Although being assured of his father’s treasure, the poor man cannot acquire this treasure by such knowledge alone. Therefore the astrologer had to inform him of the means whereby he could actually find the treasure. (131) “The astrologer said, ‘The treasure is in this place, but if you dig toward the southern side, the wasps and drones will rise, and you will not get your treasure. (132) “‘If you dig on the western side, there is a ghost who will create such a disturbance that your hands will not even touch the treasure. (133) “‘If you dig on the northern side, there is a big black snake that will devour you if you attempt to dig up the treasure. (134) “‘However, if you dig up a small quantity of dirt on the eastern side, your hands will immediately touch the pot of treasure.’ (135)

“The revealed scriptures conclude that one should give up fruitive activity, speculative knowledge and the mystic yoga system and instead take to devotional service, by which Kṛṣṇa can be fully satisfied. (136) “[The Supreme Personality of Godhead, Kṛṣṇa, said:] ‘My dear Uddhava, neither through aṣṭāṅga- yoga [the mystic yoga system to control the senses], nor through impersonal monism or an analytical study of the Absolute Truth, nor through study of the Vedas, nor through austerities, charity or acceptance of sannyāsa can one satisfy Me as much as by developing unalloyed devotional service unto Me. (137) “‘Being very dear to the devotees and sādhus, I am attained through unflinching faith and devotional service. This bhakti- yoga system, which gradually increases attachment for Me, purifies even a human being born among dog- eaters. That is to say, everyone can be elevated to the spiritual platform by the process of bhakti- yoga.’ (138)

“The conclusion is that devotional service is the only means for approaching the Supreme Personality of Godhead. This system is therefore called abhidheya. This is the verdict of all revealed scriptures. (139) “When one actually becomes rich, he naturally enjoys all kinds of happiness. When one is actually in a happy mood, all distressful conditions go away by themselves. No extraneous endeavor is needed. (140) “Similarly, as a result of bhakti, one’s dormant love for Kṛṣṇa awakens. When one is so situated that he can taste the association of Lord Kṛṣṇa, material existence, the repetition of birth and death, comes to an end. (141)

“The goal of love of Godhead is not to become materially rich or free from material bondage. The real goal is to be situated in devotional service to the Lord and to enjoy transcendental bliss. (142) “In the Vedic literatures, Kṛṣṇa is the central point of attraction, and His service is our activity. To attain the platform of love of Kṛṣṇa is life’s ultimate goal. Therefore Kṛṣṇa, Kṛṣṇa’s service and love of Kṛṣṇa are the three great riches of life. (143) “In all revealed scriptures, beginning with the Vedas, the central point of attraction is Kṛṣṇa. When complete knowledge of Him is realized, the bondage of māyā, the illusory energy, is automatically broken. (144)

“‘There are many types of Vedic literatures and supplementary Purāṇas. In each of them there are particular demigods who are spoken of as the chief demigods. This is just to create an illusion for moving and nonmoving living entities. Let them perpetually engage in such imaginations. However, when one analytically studies all these Vedic literatures collectively, he comes to the conclusion that Lord Viṣṇu is the one and only Supreme Personality of Godhead.’ (145) “When one accepts the Vedic literature by interpretation or even by dictionary meaning, directly or indirectly the ultimate declaration of Vedic knowledge points to Lord Kṛṣṇa. (146)

“[Lord Kṛṣṇa said:] ‘What is the purpose of all Vedic literatures? On whom do they focus? Who is the object of all speculation? Outside of Me no one knows these things. Now you should know that all these activities are aimed at ordaining and setting forth Me. The purpose of the Vedic literatures is to know Me by different speculations, either by indirect understanding or by dictionary understanding. Everyone is speculating about Me. The essence of all Vedic literatures is to distinguish Me from māyā. By considering the illusory energy, one comes to the platform of understanding Me. In this way one becomes free from speculation about the Vedas and comes to Me as the conclusion. Thus one is satisfied.’ (147-148) “The transcendental form of Lord Kṛṣṇa is unlimited and also has unlimited opulence. He possesses the internal potency, external potency and marginal potency. (149)

“The material and the spiritual world are transformations of Kṛṣṇa’s external and internal potencies respectively. Therefore Kṛṣṇa is the original source of both the material and the spiritual manifestations. (150) “‘The Tenth Canto of Śrīmad- Bhāgavatam reveals the tenth object, the Supreme Personality of Godhead, who is the shelter of all surrendered souls. He is known as Śrī Kṛṣṇa, and He is the ultimate source of all the universes. Let me offer my obeisances unto Him.’ (151) “O Sanātana, please hear about the eternal form of Lord Kṛṣṇa. He is the Absolute Truth, devoid of duality but present in Vṛndāvana as the son of Nanda Mahārāja. (152)

“Kṛṣṇa is the original source of everything and the sum total of everything. He appears as the supreme youth, and His whole body is composed of spiritual bliss. He is the shelter of everything and master of everyone. (153) “‘Kṛṣṇa, who is known as Govinda, is the supreme controller. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, for He is the prime cause of all causes.’ (154) “The original Supreme Personality of Godhead is Kṛṣṇa. His original name is Govinda. He is full of all opulences, and His eternal abode is known as Goloka Vṛndāvana. (155) “‘All these incarnations of Godhead are either plenary portions or parts of the plenary portions of the puruṣa- avatāras. But Kṛṣṇa 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.’ (156)

Śrī Caitanya Mahāprabhu continued, “My dear Sanātana, please hear from Me. Kṛṣṇa is very merciful, and He is the deliverer of all fallen souls. (62) “My dear Sanātana, Kṛṣṇa has saved you from Mahāraurava, life’s deepest hell. He is an ocean of mercy, and His activities are very grave.” (63) Sanātana replied, “I do not know who Kṛṣṇa is. As far as I am concerned, I have been released from prison only by Your mercy.” (64) Śrī Caitanya Mahāprabhu then asked Sanātana Gosvāmī, “How were you released from prison?” Sanātana then described the story from beginning to end. (65) Śrī Caitanya Mahāprabhu said, “I met your two brothers, Rūpa and Anupama, at Prayāga. They have now gone to Vṛndāvana.” (66) By the order of Śrī Caitanya Mahāprabhu, Sanātana Gosvāmī met both Tapana Miśra and Candraśekhara. (67)

Tapana Miśra then extended an invitation to Sanātana, and Lord Caitanya Mahāprabhu asked Sanātana to go get a shave. (68) After this, Śrī Caitanya Mahāprabhu called Candraśekhara and asked him to take Sanātana Gosvāmī with him. He also asked him to take away Sanātana’s present dress. (69) Candraśekhara then made Sanātana Gosvāmī look like a gentleman. He took him to bathe in the Ganges, and afterwards he brought him a new set of clothes. (70) Candraśekhara offered a new set of garments to Sanātana Gosvāmī, but Sanātana did not accept them. When Śrī Caitanya Mahāprabhu heard news of this, He became unlimitedly happy. (71) After bathing at noon, Śrī Caitanya Mahāprabhu went to the house of Tapana Miśra for lunch. He took Sanātana Gosvāmī with Him. (72)

After washing His feet, Śrī Caitanya Mahāprabhu sat down for lunch. He asked Tapana Miśra to supply Sanātana Gosvāmī lunch also. (73) Tapana Miśra then said, “Sanātana has some duty to perform; therefore he cannot accept lunch now. At the conclusion of the meal, I shall supply Sanātana with some remnants.” (74) After eating, Śrī Caitanya Mahāprabhu took rest for a while. Tapana Miśra then gave Sanātana Gosvāmī the remnants of food left by Caitanya Mahāprabhu. (75) When Tapana Miśra offered Sanātana Gosvāmī a new cloth, he did not accept it. Instead, he spoke as follows. (76) “If you want to give me some cloth according to your desire, please give me an old cloth you have used.” (77) When Tapana Miśra gave Sanātana Gosvāmī a used dhotī, Sanātana immediately tore it into pieces to make two sets of outer cloth and underwear. (78) When Caitanya Mahāprabhu introduced the Maharashtrian brāhmaṇa to Sanātana, the brāhmaṇa immediately invited Sanātana Gosvāmī for full meals. (79)

The brāhmaṇa said, “My dear Sanātana, as long as you remain at Kāśī, please accept lunch at my place.” (80) Sanātana replied, “I shall practice the process of mādhukarī. Why should I accept full meals in the house of a brāhmaṇa?” (81) Śrī Caitanya Mahāprabhu felt unlimited happiness to observe Sanātana Gosvāmī’s strict following of the principles of sannyāsa. However, He repeatedly glanced at the woolen blanket Sanātana Gosvāmī was wearing. (82) Because Śrī Caitanya Mahāprabhu was repeatedly glancing at this valuable woolen blanket, Sanātana Gosvāmī could understand that the Lord did not approve of it. He then began to consider a way to give it up. (83) Thinking in this way, Sanātana went to the bank of the Ganges to bathe. While there, he saw that a mendicant from Bengal had washed his quilt and spread it out to dry. (84) Sanātana Gosvāmī then told the Bengali mendicant, “My dear brother, please do me a favor. Trade me your quilt for this woolen blanket.” (85)

The mendicant replied, “Sir, you are a respectable gentleman. Why are you joking with me? Why would you trade your valuable blanket for my torn quilt?” (86) Sanātana said, “I am not joking; I am speaking the truth. Kindly take this blanket in exchange for your torn quilt.” (87) Saying this, Sanātana Gosvāmī exchanged the blanket for the quilt. He then returned to Śrī Caitanya Mahāprabhu with the quilt on his shoulder. (88) When Sanātana Gosvāmī returned, the Lord asked, “Where is your woolen blanket?” Sanātana Gosvāmī then narrated the whole story to the Lord. (89) Śrī Caitanya Mahāprabhu then said, “I have already deliberately considered this matter. Since Lord Kṛṣṇa is very merciful, He has nullified your attachment for material things. Why should Kṛṣṇa allow you to maintain a last bit of material attachment? After vanquishing a disease, a good physician does not allow any of the disease to remain. (90-91)

“It is contradictory to practice mādhukarī and at the same time wear a valuable blanket. One loses his spiritual strength by doing this, and one will also become an object of jokes.” (92) Sanātana Gosvāmī replied, “The Supreme Personality of Godhead has saved me from the sinful life of material existence. By His desire, my last piece of material attraction is now gone.” (93) Being pleased with Sanātana Gosvāmī, Śrī Caitanya Mahāprabhu bestowed His causeless mercy upon him. By the Lord’s mercy, Sanātana Gosvāmī received the spiritual strength to inquire from Him. (94) Formerly, Śrī Caitanya Mahāprabhu had asked Rāmānanda Rāya spiritual questions, and by the Lord’s causeless mercy, Rāmānanda Rāya could properly reply. Now, by the Lord’s mercy, Sanātana Gosvāmī questioned the Lord, and Śrī Caitanya Mahāprabhu personally supplied the truth. (95-96) Śrī Caitanya Mahāprabhu, the Supreme Personality of Godhead, personally told Sanātana Gosvāmī about Lord Kṛṣṇa’s real identity. He also told him about the Lord’s conjugal love, His personal opulence and the mellows of devotional service. All these truths were explained to Sanātana Gosvāmī by the Lord Himself out of His causeless mercy. (97)

Putting a straw in his mouth and bowing down, Sanātana Gosvāmī clasped the lotus feet of Śrī Caitanya Mahāprabhu and humbly spoke as follows. (98) Sanātana Gosvāmī said, “I was born in a low family, and my associates are all low- class men. I myself am fallen and am the lowest of men. Indeed, I have passed my whole life fallen in the well of sinful materialism. (99) “I do not know what is beneficial for me or what is detrimental. Nonetheless, in ordinary dealings people consider me a learned scholar, and I am also thinking of myself as such. (100) “Out of Your causeless mercy, You have delivered me from the materialistic path. Now, by the same causeless mercy, please tell me what my duty is. (101) “Who am I? Why do the threefold miseries always give me trouble? If I do not know this, how can I be benefited? (102)

“Actually I do not know how to inquire about the goal of life and the process for obtaining it. Being merciful upon me, please explain all these truths.” (103) Śrī Caitanya Mahāprabhu said, “Lord Kṛṣṇa has bestowed His full mercy upon you so that all these things are known to you. For you, the threefold miseries certainly do not exist. (104) “Since you possess Lord Kṛṣṇa’s potency, you certainly know these things. However, it is the nature of a sādhu to inquire. Although he knows these things, the sādhu inquires for the sake of strictness. (105) “‘Those who are eager to awaken their spiritual consciousness and who thus have unflinching, undeviated intelligence certainly attain the desired goal of life very soon.’ (106) “You are fit to propagate the cult of devotional service. Therefore gradually hear all the truths about it from Me. I shall tell you about them. (107)

“It is the living entity’s constitutional position to be an eternal servant of Kṛṣṇa because he is the marginal energy of Kṛṣṇa and a manifestation simultaneously one with and different from the Lord, like a molecular particle of sunshine or fire. Kṛṣṇa has three varieties of energy. (108-109) “‘Just as the illumination of a fire, which is situated in one place, is spread all over, the energies of the Supreme Personality of Godhead, Parabrahman, are spread all over this universe.’ (110) “Lord Kṛṣṇa naturally has three energetic transformations, and these are known as the spiritual potency, the living entity potency and the illusory potency. (111) “‘Originally, Kṛṣṇa’s energy is spiritual, and the energy known as the living entity is also spiritual. However, there is another energy, called illusion, which consists of fruitive activity. That is the Lord’s third potency.’ (112)

“‘All the creative energies, which are inconceivable to a common man, exist in the Supreme Absolute Truth. These inconceivable energies act in the process of creation, maintenance and annihilation. O chief of the ascetics, just as there are two energies possessed by fire—namely heat and light— these inconceivable creative energies are the natural characteristics of the Absolute Truth.’ (113) “‘O King, the kṣetra- jña- śakti is the living entity. Although he has the facility to live in either the material or the spiritual world, he suffers the threefold miseries of material existence because he is influenced by the avidyā [nescience] potency, which covers his constitutional position. (114) “‘This living entity, covered by the influence of nescience, exists in different forms in the material condition. O King, he is thus proportionately freed from the influence of the material energy, to greater or lesser degrees.’ (115) “‘Besides these inferior energies, O mighty- armed Arjuna, there is another, superior energy of Mine, which comprises the living entities who are exploiting the resources of this material, inferior nature.’ (116)