Śrī Vedānta-syamantaka The supreme Jewel of the Vedānta
<< Dvitiyah Kiranah Second Ray of Light / Sarvesvara-tattva-nirnayah — The Supreme Personality of Godhead >>

1 Now we will consider the topics of this book. These topics are five: 1. The Supreme Personality of Godhead, 2. The individual spirit soul, 3. The material nature, 4. Time, and 5. Action (karma). Now the first topic will be discussed. In the Sruti-sastra it is said:

vibhuḥ vijñānānandaḥ sarvajñādi-
guṇavān puruṣottama īśavaraḥ

“The Supreme Controller is a person. That highest person has all powers. He has all knowledge. He is supremely blissful. He has a host of transcendental qualities.”

vijñānam ānandaṁ brahmā
satyaṁ jñānam anantaṁ brahmā
yaḥ sarva-jñaḥ sarva-vit satya-kāmaḥ
satya-saṅkalpaḥ sa uttamaḥ puruṣah

“The Supreme is full of knowledge and bliss. He is eternal and full of knowledge. He knows everything. He knows everything. His every desire is at once fulfilled. It is at once fulfilled. He is a person, the highest person.”

In the Sruti-sastra it is also said:

sa ca sarveṣāṁ svāmī jani-vināśa-śūnyaḥ

“The Supreme Lord is the master of all. He was never born. He will never die.”

tam īśvarāṇāṁ paramaṁ maheśvaraṁ
taṁ devatānāṁ paramaṁ ca daivatam
patiṁ patīnāṁ paramaṁ parastād vidāma devaṁ bhuvaneśam īḍyam

“We meditate on the Supreme Personality of Godhead. He is the controller of all other controllers, and He is the greatest of all the diverse planetary leaders. Everyone is under His control. All entities are delegated with particular power only by the Supreme Lord. They are not supreme themselves. He is also worshipable by all demigods and is the supreme direction of all directors. Therefore, He is transcendental to all kinds of material leaders and controllers and is worshipable by all. There is no one greater than Him, and He is the supreme causes of all causes.”
[Śvetāśvatara Upaniṣad 6.7]

sa-kāraṇānāṁ kāraṇādhipādhipo
na cāsya kaścij janitā na cādhipaḥ

“Of all that has a cause, He is the cause and the king. No one will ever become a king that rules over Him.”

2 In the Sruti-sastra it is said:

tasyaivam-bhūtasya kvacit janmatva-hīna-
svarūpa-svabhāvasyāvirbhāva-mātraṁ bodhyam

“Please know that the Supreme Personality of Godhead appears in this world by His own will. He is never born.”

In the Smrti-sastra (Bhagavad-gītā 4.6) Lord Krsna says:

ajo ‘pi sann avyayātmā
būtānām īśvaro ‘pi san
prakṛtiṁ svām adhiṣṭhāya
sambhavāmy ātma-māyayā

“Although I am unborn and My transcendental body never deteriorates and although I am the Lord of all living entities, I still appear in every millennium in my original transcendental form.”

One who know this truth of the Lord attains liberation. In Bhagavad-gītā (4.9) Lord Krsna says:

janma karma ca me divyaṁ
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so ‘rjuna

“One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.”

3 Here someone may protest: Is it not true that Brahma, Siva and the other demigods are also masters of the world? To this we reply: Yes. It is true. The demigods are masters because they are very qualified and powerful. Still, Lord Krsna has supreme mastery. He is master of all the demigods. This is confirmed in Svetasvatara Upanisad 6.7 (quoted in the preceding paragraph). The demigods are like servants of a king. The servants are vested with some of the king’s authority and power.

The Sruti-sastras affirm that all the demigods were born from Lord Krsna. In Śrī Nārāyaṇa Upaniṣad it is said:

atha puruṣo ha vai nārāyaṇo
‘haṁ kāmayata prajāḥ sṛnjeya...
...nārāyaṇād brahmā jāyate
nārāyaṇād rudro jāyate
nārāyaṇāt prajāpatiḥ prajāyate
nārāyaṇād indro jāyate
nārāyaṇād aṣṭau vasavo jāyante
nārāyaṇād ekādaśa-rudrā jāyante
nārāyaṇād dvādaśādityā jāyante

“Lord Narayana, the Supreme Personality of Godhead, desired: ‘Let Me create some children.’...Then, from Lord Narayana Brahma was born. From Lord Narayana Siva was born. From Lord Narayana Prajapati was born. From Lord Narayana Indra was born. From Lord Narayana the eight Vasus were born. From Lord Narayana the eleven Rudras were born. From Lord Narayana the twelve Adityas were born.”

In the Mahā Upaniṣad it is said:

eko vai nārāyaṇa āsīn na brahmā neśānah...
...tasya dhyānānta-sthasya lalāṭāt try-akṣaḥ śūla-pāṇih puruṣo
‘jāyata bibhrāc chriyaṁ satyaṁ brahmacaryaṁ tapo vairāgyam

“In the beginning of the creation there was only the Supreme Personality of Narayana. There was no Brahma, no Siva. ...Then Lord Narayana meditated, and from His forehead was born a three-eyed person holding a trident in his hand. Then Lord Narayana created wealth, truth, celibacy, austerity, and renunciation.”

In that Upanisad it is also said:

brahmā catur-mukho jātaḥ

“Brahma, who has four faces, was born from Lord Narayana.”

4 It is said:

pūrva- padāt saṁjñāyām agaḥ

“The word Narayana means, ‘the husband of Goddess Laksmi’.”

5 In Śrī Viṣṇu Purāṇa the demigod Brahma says:

yasya prasādād aham acyutasya
bhūta-prajā-sṛṣṭi-karo ‘nta-kārī
krodhāc ca rudraḥ sthiti-hetu-bhūto
yasmāc ca madhye puruṣo parastāt

“I, the creator of the living beings, was born from Lord Narayana’s happiness. Siva, the destroyer of the worlds, was born from Lord Narayana’s anger. From Lord Narayana was also born Lord Visnu, who is greater than the greatest, and who is the maintainer of the worlds.”

In the Mokṣa-dharma Lord Krsna says:

prajāpatiṁ ca rudraṁ cāpy
ahaṁ sṛjāmi vai
tau hi mām na vijānīto
mama māyā-vimohitau

“The patriarchs, Siva and others are created by Me, though they do no know that they are created by Me because they are deluded by My illusory energy.”

In the Chāndoga Upaniṣad it is said that Siva is the son of Brahma:

virūpākṣāya dhātry-amśāya
viśva-devāya sahasrākṣāya
brāhmaṇaḥ putrāya jyeṣṭha
ayāmoghāya karmādhipataye

“Obeisances to infallible Lord Siva, who has three eyes and who also has a form with a thousand eyes. He is the master of the worlds and the master of karma. He is an expansion of the creator Brahma. He is Brahma’s eldest son.”

In the Satapatha-brahmana, Astamurta-brahmana, the birth of Siva is described:

samvatsarāt kumāro ‘jāyata kumāro
‘rodīt taṁ prajāpatir abravīt
kumāra kiṁ rodiṣi yac ca
mama tapaso jāto ‘sīti so ‘bravīt
anapahata-pāpmāham
asmi hanta nāmāni me dehi

“After one year, a child was born. When the child cried, Brahma said, ‘Child, why do you cry? You were born from my austerities’. Then the child said, ‘I have no sins. Now please give me a name’.”

In Śrī Varāha Purāṇa it is said:

nārāyaṇaḥ paro devas
tasmāj jātaś catur-mukhaḥ
tasmād rudro bhaved devaḥ
sa ca sarvaṅgatāṁ gataḥ

“Narayana is the Supreme Personality of Godhead, and from Him Brahma was born, from whom Siva was born.”

This relationship, where Siva was born from Brahma, was established in a different kalpa.

6 Here someone may protest: Is it not true that Lord Siva’s name ‘Mahesa’ (great lord) is proof that Lord Siva is the Supreme Personality of Godhead, the master of all?

To this I reply: No. It is not as you think. That name has the same meaning as Lord Indra’s name ‘mahendra’ (great king). To think the names ‘mahesa’ and ‘mahendra’ affirm that Siva and Indra are the Supreme Personality of Godhead is a mistake. It is true that a certain demigod is named ‘indra’ (king) and it is true that the Dhatu-patha (Dictionary of Verbs) affirms, ‘Indra means ones who has supreme power and opulence’. Still, Indra does not have mastery over all. Also, the master he does have he attained by his pious deeds, by performing a hundred yajnas. Therefore he is also called ‘Satamakha’ (he who performed a hundred yajnas). The word ‘Mahadeva’ is like Indra’s name. Its true meaning is ‘He who is the king of the demigods’. It truly testifies to Lord Siva’s great power. That is its true meaning. The word ‘maha’ in Mahesa means ‘great’, just as when we say ‘a great tree’.

7 In the M ahabharata it is said that Brahma and Siva became masters of the world because they worshipped Lord Visnu, who is the yajna-purusa, the object of all yajnas:

yuga-koṭi-sahaśrāṇi
viṣṇum ārādhya padmabhūḥ
punas trailokya-dhātṛtvaṁ
prāptavān iti śuśrumaḥ

“After worshipping Lord Visnu for a thousand yugas, a certain faithful devotee was born in a lotus flower and attained the post of Brahma, the creator of the worlds.”

Lord Krsna Himself explains:

mayā sṛṣṭah purā brahmā
mad-yajñam ayajat svayam
tatas tasya varān prīto
dadāv aham anuktamān

“In ancient times I created Brahma. When Brahma worshipped Me, I became pleased and offered him many boons.”

mat-putratvaṁ ca kalpādau
lokādhyakṣatvam eva ca

“At the beginning of the kalpa I allowed him to become My son. Then I gave him mastery over the worlds.”

In consoling the grieving Yudhisthira, Lord Krsna also said:

viśva-rūpo mahādevab
sarva-medhe mahā-kratau
juhāva sarva-bhūtāni
svayam ātmānam atmanā

“Lord Siva performed a great sarvamedha-yajna where he offered all living entities, including himself.”

mahādevaḥ sarva-medhe mahātmā
hutvātmānaṁ deva-devo babhūva
visvāl lokān vyaṣṭabhya kīrtyā
virājate dyutimān kṛtti-vāsā

“Lord Siva performed a great sarvamedha-yajna where he offered himself. As a result he became glorious and effulgent. His fame filled all the worlds.”

8 The Sruti-sastras explain that because he attained a boon from Lord Krsna, Lord Siva became ‘ pasupati’ (master of the beastly human beings):

so ‘bravid varaṁ vṛṇiṣva
aham eva paśūnām adhipatir asānīti
tasmād rudraḥ paśūnām adhipatir

“Lord Krsna said, ‘You may ask a boon.’ Then Lord Siva said, ‘Please make me the master of the beastly human beings.’ That is how Lord Siva became the master of the beastly human beings.”

9 In the Padma Purana it is said:

vedāpahārād rakṣā ca
vidher hari-kartṛkā

“Again and again Lord Visnu protected Brahma and rescued the Vedas.”

In the Smrti-sastras it is said:

vidhi-vadha-pāpād rudro hari-nāmocitaḥ

“By chanting Lord Krsna’s holy names Lord Siva became free from the sin of killing a brahmana.”

In the Matsya Purāṇa Lord Siva says:

tataḥ krodha-parītena
samrakta-nayanena ca
vāmāṅgustha-nakhāgreṇa
chinnaṁ tasya śiro mayā

“Then my eyes red with anger, with my left thumbnail I beheaded that brahmana.”

Then the brahmana said:

yasmād anaparādhasya
śiraś chinnaṁ tvayā mama
tasmāc chāpa-samāyuktaḥ
kapālī tvaṁ bhaviṣyasi

“Because, even though I was innocent, you still beheaded me, you are now cursed. You will be decorated with skulls.”

Then Siva said:

brahmahākulito bhūtvā
caran tīrthāni bhū-tale
tato ‘haṁ gatavān devi
himavantaṁ śiloccayam

“Distraught my murder of that brahmana, I wandered the holy places of the earth. O goddess, then I climbed the Himalaya Mountains.”

tatra nārāyaṇaḥ śrīmān
mayā bhikṣā-prayocitaḥ
tatas tena svakaṁ pārśvaṁ
nakhāgreṇa vidāritam
mahaty aśṛgvatī dhārā
tasya pārśve viṇiḥsṛtā

“There I met glorious Lord Narayana. 1 begged from Him a boon. With His fingernail He touched His own side and from that place a stream of blood flowed.”

viṣṇu-prasādāt su-śroṇi
kapālaṁ tat sahasradhā
sphuṭitaṁ bahudhāyātaṁ
svapna-labdha-dhanaṁ yathā

“O girl with the beautiful thighs, by Lord Visnu’s mercy I became freed from my troubles. But from that time I have carried a thousand skulls. They are like a treasure I found in a dream.”

10 Lord Visnu arranged that invincible Lord Siva would kill the demon Tripura. In the Mahabharata it is said:

viṣṇur ātmā bhagavato
bhavasyāmita-tejasaḥ
tasmād dhanur-jyā-saṁsparśan
sa viseha maheśvaraḥ

“The Supreme Lord Visnu touched limitlessly powerful Siva’s bowstring. That is how Siva became able to kill the Tripura demon.”

In the Visnu-dharma Purana it is said:

tripuraṁ jaghnuṣaḥ pūrvaṁ
brahmaṇā viṣṇu-pañjaram
śaṅkarasya kuru-śreṣṭha
rakṣaṇāya nirūpitam

“O best of the Kurus, as Lord Siva prepared to kill the Tripura demon, Lord Brahma spoke a mystic amulet to protect Lord Siva, an amulet that was a description of Lord Visnu’s transcendental form.”

In Banasura’s battle, Lord Krsna attacked Lord Siva with a yawning weapon. This is described in the Viṣṇu Purāṇa:

jṛmbhanāstreṇa govindo
jṛmbhayām āsa śaṅkaram
tataḥ praṇeśur daiteyāḥ
prathamāś ca samantataḥ

“Throwing His yawning weapon, Lord Krsna made Lord Siva yawn. Then all the demons were easily killed.”

jṛmbhābhibhūtas tu haro
rathopastha upāviśat
na śaśaṅka tadā yoddhuṁ
kṛṣṇenākliṣṭa-karmaṇā

“Defeated by the yawning weapon, Lord Siva stepped down from the chariot. He had no power to fight. He was defeated by Lord Krsna, whose will is never thwarted.”

11 In Śrī Rāmāyaṇa, Lord Parasurama says:

huṅkāreṇa mahā-bāhu-
stambhito ‘tha tri-locanaḥ
jṛmbhitaṁ tad-dhanur dṛṣṭvā
śaivaṁ viṣṇu-parakramaiḥ
adhikaṁ menire viṣṇuṁ
devāḥ sarṣi-gaṇās tadā

“Seeing Lord Siva stunned and yawning, the demigods and sages understood that Lord Krsna is more powerful than Lord Siva.”

When Lord Siva was hankering to fight and defeat Nara Rsi’s friend Lord Narayana Rsi, then Lord Brahma advised Siva to surrender instead to Lord Narayana Rsi. This is described in the Mahābhārata:

prasādayām āsa bhavo
devaṁ nārāyaṇaṁ prabhum
śaraṇaṁ ca jagāmādyaṁ
vareṇyaṁ varadaṁ harim

“Then Lord Siva tried to please Lord Narayana. He surrendered to Lord Narayana, the Supreme Personality of Godhead who blesses His devotees.”

By chanting Lord Krsna’s holy names, Lord Siva was able to neutralise the kalakuta poison. This is described in the Smrti-sastra:

acyutānanta-govinda-
mantram anuṣṭubhaṁ param
oṁ namaḥ sampuṭī-kṛtya
japan viṣa-dharo haraḥ

“Chanting the mantra ‘Acyutananta govinda on namah’, Lord Siva cupped his hands and drank the poison.”

12 At the time of final cosmic annihilation Brahma and everyone else perishes. Only Lord Narayana remains. This is described in the Sruti-sastra:

eko vai nārāyaṇa āsīn na brahmā neśānaḥ

“In the beginning of the creation there was only the Supreme Personality Narayana. There was no Brahma, no Siva.”

In the Mahābhārata it is said:

brahmādiṣu pralīneṣu
naṣṭe loke carācare
abhūta-samplave prapte
pralīne prakṛtau mahān
ekas tiṣṭhati sarvātmā
sa tu nārāyaṇaḥ prabhuḥ

“When Brahma, the demigods, the moving and unmoving beings, and all the worlds are merged in the unmanifest material nature, only the Supreme Personality of Godhead, Lord Narayana, the master of all, remains.”

In the Viṣṇu-dharma Purāṇa it is said:

brahmā śambhus tathaivārkaś
candramāś ca śatakratuḥ
evam-ādyās tathaivānye
yuktā vaiṣṇava-tejasā

“Brahma, Siva, Surya, Candra, Indra and all the demigods have power given by Lord Visnu.”

jagat-kāryāvasāne tu
viyujyante ca tejasā
vitejasaś ca te sarve
pañcatvam upayānti vai

“When the universe is destroyed their powers are removed. Powerless, they rush to destruction.”

13 In the Viṣṇu Purāṇa it is said:

prakṛti-māyayākhyātā
vyaktāvyakta-svarūpiṇī
puruṣaś cāpy ubhāv etau
līyete paramātmani

“The individual spirit souls and the manifest and unmanifest material nature, which is called maya, all merge into the Supreme Personality of Godhead at the time of cosmic devastation.”

paramātmā ca sarveṣām
ādhāraḥ puruṣaḥ paraḥ
sa-viṣṇu-nāmā vedeṣu
vedānteṣu ca gīyate

“At that time everything rests in the Supreme Personality of Godhead, whose name is Visnu, and who is glorified in the Vedas and Vedanta.”

In Śrīmad-Bhāgavatam (10.3.25) this prayer is offered to Lord Krsna:

naṣṭe loke dvi-parārdhāvasāne
mahā-bhūteṣu ādi-bhūtaṁ gateṣu
vyaktāvyaktaṁ kāla-vegena yāte
bhavānekaḥ ṣiṣyate ṣeṣa-saṅghaḥ

“After millions of years, at the time of cosmic annihilation, when everything, manifested and unmanifested, is annihilated by the force of time, the five gross elements enter into the subtle conception, and the manifested categories enter into the unmanifested substance. At that time, You alone remain, and You are known as Ananta Sesa-naga.”

In this way, because Brahma and Siva are born from Lord Krsna and also enter into Him at the time of cosmic annihilation, it is proved that neither Brahma nor Siva can be considered the master of Lord Krsna.

14 In this way it is seen that Brahma, Siva and the demigods are all devotees of Lord Krsna. In Śrīmad-Bhāgavatam (1.18.21) it is said:

athāpi yat-pāda-nakhāvasṛṣṭaṁ
jagad viriñcopahṛtār haṇāmbhaḥ
śeṣaṁ punāty anyatamo mukundāt
ko nāma loke bhagavat-padārthaḥ

“Who can be worthy of the name of the Supreme Lord but the Personality of Godhead Sri Krsna? Brahmaji collected the water emanating from the nails of His feet in order to award it to Lord Siva as a worshipful welcome. This very dear water (the Ganges) is purifying the whole universe, including Lord Siva.”

In Śrīmad-Bhāgavatam (3.28.22) it is also said:

yac-chauca-niḥsṛta-sarit-pravarodakena
tīrthena mūrdhny adhikṛtena śivah śivo ‘bhūt

“The blessed Lord Siva becomes all the more blessed by bearing on his head the holy water of the Ganges, which has its source in the water that washed the Lord’s lotus feet.”

In another Purana it is said:

eke prasārayet pādāv
anyaḥ prakṣalayen mudā
paras tu śirasādhatte
teṣu ko ‘bhyadhiko vada

“One person massages Lord Krsna’s feet, nother person washes Lord Krsna’s feet. Another person places to his head Lord Krsna’s feet, f these three, who is the best? Please tell me.”

In the Nṛsimha Purāṇa it is said:

brahmādayaḥ surāḥ sarve
viṣṇum ārādhyate purā
svaṁ svaṁ padam anuprāptāḥ
keśavasya prasādataḥ

“In ancient times Brahma and all the demigods worshipped Lord Visnu. It is by Lord Visnu’s mercy that the demigods attained their posts.”

In the Nārāyaṇīya it is said:

devatā ṛṣayaś caiva
nānā-tanu- samāśṛtāḥ
bhaktyā sampū jayanty enaṁ
gatiṁ caiṣāṁ dadāti saḥ

“Manifest in a great variety of forms, the demigods and sages worshipped Lord Visnu with devotion. Then Lord Visnu placed them in their respective posts.”

Some people say:

bhavāṅga-patitaṁ toyaṁ
pavitram iti paspṛśuḥ

“We touch the Ganga’s water that falls from Lord Siva’s limbs, for it is very holy and purifying.”

Some people think the Ganga is holy and purifying because it is touched by Lord Siva’s limbs. That is a foolish idea. These people say this quote means ‘The Ganga is holy and purifying because Lord Siva carried it on his head.’ The truth is that Lord Siva became pure by touching the Ganga, and that is why he has the power to purify others.

15 Here someone may protest: To rescue Samba, Lord Krsna worshipped Lord Siva. Also, Lord Siva defeated Arjuna in a duel. This is described in the Mahabharata.

To this I reply: Lord Krsna also worshipped Narada and the sages. These actions are part of Lord Krsna’s pastimes.

Then someone may again protest: On Mount Drona, Vyasa glorified Lord Siva with a hundred prayers. He said Lord Siva is the cause of all causes.

To this I reply: His prayers were in truth addressed to Lord Visnu, the Supersoul in Lord Siva’s heart. This must be so, for there cannot be two Supreme Personality of Godheads, and no one can be equal to the Supreme Personality of Godhead.

In this way the supreme position of Lord Visnu is proved. One should not be bewildered by reading in some Puranas some statements that Brahma or other demigods have the highest supremacy. Those statements are in Purana meant for persons in the modes of passion or ignorance, and therefore those statements should be rejected.

16 In the Matsya Purāṇa it is said:

saṅkīrṇās tāmasāś caiva
rājasāḥ sāttvikās tathā
kalpāś catur-vidhāḥ proktā
brāhmaṇo divasā hite

“Some religious rules are in the mode of ignorance, some in passion, some in goodness, and some in mixtures of different modes. For the people’s benefit the demigod Brahma spoke these four kinds of religious rules.”

yasmin kalpe tu yat proktaṁ
purāṇaṁ brahmaṇā purā
tasya tasya tu māhātmyaṁ
ta tat kalpe vidhīyate

“In ancient times Brahma recorded these different kinds of religious rules in different Puranas. In them he glorified different Deities.”

agneḥ śivasya māhātmyaṁ
tāmaseṣu prakīrtyate
rājaseṣu ca māhātmyam
adhikaṁ brahmaṇo viduḥ

“In the Puranas meant for persons in the mode of ignorance, Brahma glorified Agni and Siva, n the Puranas meant for persons in the mode of passion, he said the worship of Brahma was better.”

saṅkīrṇeṣu sarasvatyāḥ
pitṛṇāṁ ca nigadyate
sāttvikeṣu ca kalpeṣu
māhātmyam adhikaṁ hareḥ
teṣv eva yoga-saṁsiddhā
gamiṣyanti parāṁ gatim

“In the Puranas meant for persons in mixed modes, he glorified the worship of Sarasvati and the Pitas. Finally in the Puranas meant for persons in the mode of goodness, he said the worship of Lord Visnu is best. Persons who follow the goodness Puranas and become perfect in yoga go to the supreme spiritual abode.”

17 In the Kūrma Purāṇa it is said:

asaṅkhyātās tathā kalpā
brahma-viṣṇu-śivātmakāḥ
kathitā hi purāṇeṣu
munibhiḥ kāla-cintakaiḥ

“In the Puranas the wise sages, considering the present time and circumstances, described numberless religious rituals for the worship of Brahma, Visnu and Siva.”

sāttvikeṣu tu kalpeṣu
māhātmyam adhikaṁ hareḥ
tāmaseṣu śivasyoktaṁ
rājaseṣu prajāpateḥ

“In the religious rituals meant for people in the mode of goodness, the sages said the worship of Lord Visnu is best. In the religious rituals meant for people in the mode of ignorance, they glorified the worship of Lord Siva. In the religious rituals meant for people in the mode of passion, they glorified Lord Brahma.”

Manu explains that any Smrti-sastra that contradicts the four Vedas should be rejected. He says:

yā veda-bāhyāḥ smṛtayo
yāś ca kāś ca ku-duṣṭayaḥ
sarvās ta niṣphalāḥ pretya
tamo-niṣṭhā hi tā smṛtāḥ

“Any Smrti-sastra that contradicts the four Vedas is wicked and useless. Anyone who follows such a sastra should be considered bewildered by the mode of ignorance.”

“The Puranas in the mode of goodness provide evidence that should be accepted. Any evidence contradicting this evidence should be clearly rejected.” They who are wise think in this way. They are not bewildered by any evidence contradicting the Puranas in the mode of goodness.”

18 Lord Visnu has three potencies. The are called Para (spiritual), Ksetajna (the individual spirit souls), and Maya (illusion). In the Sruti-sastra (Svetāsvatara Upaniṣad 6.8) it is said:

parāsya śaktir vividhaiva śrūyate
svābhāvikī jñāna-bala-kriyā ca

“Lord Visnu has various energies.”

In the Sruti-sastra it is said:

pradhāna-kṣetra jña-patir guṇeśaḥ
saṁsāra-baddha-sthiti-mokṣa-hetuḥ

“Lord Visnu is the master of the individual spirit souls and the material nature. He is the master of the three modes. He delivers the souls imprisoned in the cycle of birth and death.”

In the Visnu Purana it is said:

viṣṇu-śaktih parā proktā
kṣetra jñākhyā tathā parā
avidyā-karma-saṁjñānyā
tṛtīyā śaktir iṣyate

“The potency of Lord Visnu is summarised in three categories, namely the spiritual potency, the living entities, and ignorance. The spiritual potency is full of knowledge, the living entities, although belonging to the spiritual potency, are subject to bewilderment, and the third energy which is full of ignorance, is always visible in fruitive activities.”

19 Using His para (spiritual) potency as the primary force, and using His ksetrajna (individual spirit souls) and maya (material elements) potencies as the ingredients, Lord Visnu created the material world. This is described in the Sruti-sastra:

tad ātmānaṁ svayam akuruta

“Using parts of Himself, the Supreme created the material world.”

20 Lord Visnu’s body and self are not different.Lord Visnu’s spiritual body is described in these words of the Sruti-sastra (Gopāla-tāpanī Upaniṣad 1.10):

sat-puṇḍarīka-nayanaṁ
meghābhaṁ vaidyutāmbaram
dvi-bhujaṁ jñāna-mudrāḍhyaṁ
vana-mālinam īśvaram

“Lord Krsna’s eyes are like lotus flowers. His complexion is like a monsoon cloud. His garments are like lightning. He has two hands. He is rich with transcendental knowledge. He is adorned with a garland of forest flowers. He is the Supreme Personality of Godhead.”

Lord Krsna is the supersoul present in every soul in the material world and every atom of material nature. He is described in these words of the Sruti-sastra (Gopāla-tāpanī Upaniṣad 1.38):

tam ekaṁ govindaṁ sac-cid-ānanda-vigraham

“Krsna is the only Supreme Personality of Godhead. His form is eternal and full of knowledge and bliss.”

He is full of transcendental bliss. This is described in these words of the Sruti-sastra (Gopāla-tāpanī Upaniṣad):

brahmānandaika-vigrahaḥ

“Lord Krsna’s transcendental body is full of bliss.”

21 Lord Visnu is not different from His transcendental bliss, knowledge, and other limitless transcendental qualities. In the Sruti-sasta it is said:

ekadhaivānudraṣṭavyaṁ neha nānāsti kiñcana

“Lord Visnu is identical with His transcendental qualities. They are not different from Him.”

Still, by a specific potency of the Lord, His qualities seem to be different from Him.

22 One should think, ‘Lord Visnu’s qualities may seem to be different from His self, but in truth they are not really different.’ One should think, ‘Lord Visnu may seem to be situated in time, but in truth He is eternal. For Him time is forever’. Thus Lord Visnu is not different from any of His attributes.

23 To think, ‘Lord Visnu is not eternal’ is an illusion in the same way as to say, ‘This pot I now see does not exist’, is to speak the words of a person who is illusioned. To say ‘Lord Visnu is eternal’ is not a metaphor. It is not like saying, ‘That man is a lion’. The words ‘Lord Visnu is eternal’ mean that Lord Visnu will never cease to exist. They mean, ‘Lord Visnu was never born and He will never die. His existence is eternal.’ Therefore Lord Visnu is not different from His attributes. If His attributes seem to be different from His self that is merely seeming.

24 In the Sruti-sastra (Kaṭha Upaniṣad 2.1.14) it is said:

yathodakaṁ durge vṛṣṭaṁ
parvataeṣu vidhāvati
evaṁ dharmān pṛthak paśyaṁs
tān evānu vidhāvati

“The attributes of the Supreme Personality of Godhead are like rains that fall equally on the mountains and the valleys. One who thinks the Supreme Lord is different from His attributes will fall down.”

In this way we are forbidden to think the Supreme Lord is different from His attributes (dharman). The Supreme Lord is not like an ordinary living being, who has a host of qualities, all different from his original spiritual identity. The word ‘dharman’ is not used in that way in this passage. The Lord’s qualities are beyond what others can attain.

25 The impersonalists do not think Lord Visnu is different from His attributes. Neither do they think Lord Visnu is the same as His attributes. That is because they think Lord Visnu is an illusion.

26 If the Supreme has no attributes, then His oneness with everything, being an attribute, will not exist. If He has no attributes, He cannot be on with everything, oneness being an attribute. How, then, can one say the Supreme is different from His attributes? For these reason it must be accepted that the Supreme has attributes.

27 In this way the Supreme has attributes and He is also one with everything. For this reason He must have more than one state of being. In this way it is proved that the Supreme certainly has attributes.

28 In this way it is known that Lord Visnu is the Supreme Self. In Bhagavad-gītā (10.20) Lord Visnu declares:

aham atmā guḍākeśa

“I am the Self, O Gudakesa, seated in the hearts of all creatures.”

By affirming that He is the Self, Lord Visnu here shows His oneness with all beings. In the Sruti-sastra it is said:

so ‘kāmayata bahu syāṁ prajāyeya

“Lord Visnu desired: ‘I will become many. I will father many children.’”

In Śrīmad-Bhāgavatam (2.9.33) Lord Visnu affirms:

aham evāsam evāgre
nānyad yat sad-asat-param
paścād ahaṁ yad etac ca
yo ‘vaśiṣyeta so ‘smy aham

“Brahma, it is I, the Personality of Godhead, who was existing before the creation, when there was nothing but Myself. Nor was there the material nature, the cause of this creation. That which you see now is also I, the Personality of Godhead, and after annihilation what remains will also be I, the Personality of Godhead.”

In this way it is seen that Lord Visnu is the Supreme Self.

29 Because He is the Supreme Self, by surrendering to Lord Visnu one attains final liberation. Lord Visnu Himself confirms this in the following words (Bhagavad-gītā 7.14):

mām eva ye prapadyante
māyām etāṁ taranti te

“This divine energy of Mine, consisting of the three modes of material nature, is very difficult to overcome. But those who have surrendered unto Me can easily cross beyond it.”

Lord Visnu also affirms (Bhagavad-gītā 18.55):

tato māṁ tattvato jñātvā
viśate tad-anantaram

“One can understand the Supreme Personality of Godhead as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God.”

In this way the word ‘I’ is understood to mean ‘the pure Supreme Personality of Godhead’. He is the true doer, the true enjoyer and the true knower. In the Sruti-sastra it is said:

sa viśva-kṛd viśva-vid ātma-yonir
eṣa devo visva-karmā mahātmā

“Lord Visnu is the creator and knower of the universes. He is the father of all. He is the supreme doer. He is the great Self.”

so ‘śnute sarvān kāmān
saha brahamaṇā vipaścit

“Accompanied by the wise liberated souls, Lord Visnu enjoys all spiritual pleasures.”

In Bhagavad-gītā (9.26) Lord Krsna says:

patram puṣpaṁ phalaṁ toyaṁ
yo me bhaktyā prayacchati
tad ahaṁ bhakty-upahṛtaḥ
aśnāmi prayatatmanaḥ

“If one offers Me with love and devotion a leaf, a flower, fruit, or water, I will accept it.”

Here the words ‘bhaktya prayacchati’ indicate that the Lord eats what His devotees voluntarily offer with devotion. The Lord does this by His own wish. As Lord Brahma says, Lord Visnu is ‘svecchamaya’ (supremely independent).

30 In the scriptures it is said that the Supreme Personality of Godhead manifests various forms, sometimes with two arms, sometimes with four, and sometimes with eight arms. His two-armed form is described in these words of the Atharva Veda (Gopāla-Tāpanī Upaniṣad):

sat-puṇḍarīka-nayanam...

“Lord Krsna’s eyes are like lotus flowers. His complexion is like a monsoon cloud. His garments are like lightning. He has two hands. He is rich with transcendental knowledge. He is adorned with a garland of forest flowers. He is the Supreme Personality of Godhead.”

prakṛtyā sahitaḥ śyāmaḥ
pīta-vāsā jaṭa-dharaḥ
devi-bhujaḥ kuṇḍalī ratna-
mālī dhīro dhanur-dharaḥ

“The goddess of fortune stands by His side. He has two arms, a dark complexion, graceful hair, yellow garments, graceful earrings, and a jewel necklace. He holds a bow. He is peaceful and saintly.”

In the Taittirīya-śruti it is said:

daśa-hastāṅgulayo
daśa-pādyā dvāv ūrū
dvau bāhū ātmaiva
pañca-viṁśakaḥ

“The Supreme Lord has two arms and two legs. He has ten fingers and ten toes. His broad chest is 25 measures.”

In the Rahsyāmnāya it is said:

pāṇibhyaṁ śriyaṁ samvahati

“The handsome Supreme Personality of Godhead has two hands.”

In the Satvata-sastra it is said:

nādāvasāne gagane
devo ‘nantaḥ sanātanaḥ
śāntaḥ samvit-svarūpas tu
bhaktānugraha-kāmyayā
anaupamyena vapuṣā
hy amūrto mūrtatāṁ gataḥ
viśvam āpyayayan kāntyā
pūrṇendv-ayuta-tulyayā

“In the spiritual sky dwells the limitless, eternal, peaceful Supreme Personality of Godhead, whose form is made of spiritual knowledge. He has no material form. Out of compassion for His devotees, He shows them His spiritual form. He shows them His great handsomeness, more glorious than many millions of moons.”

varadābhayadenaiva
śaṅkha-cakrāṅkitena ca
trailokya-dhṛti-dakṣeṇa
yukta-pāṇi-dvayena saḥ

“In His two hands, which are marked with the signs of the conchshell and cakra, He holds the three worlds, e gives His devotees the gift of fearlessness.”

In the Sankarsana-sastra it is said:

puruṣottamasya devasya
viśuddha-sphaṭika-tviṣaḥ
sama-pādasya tasyaiva
hy eka-vaktrasya saṁsthitiḥ
varadābhaya-hastau dvāv
apavṛttākhya-karmaṇaḥ

“The Supreme Personality of Godhead is splendid like pure crystal. He has two feet and one face. With His two hands He gives the gift of fearlessness. He turns back the results of karma.”

31 Lord Visnu’s four-armed form is described in these words of Visvaksena-saṁhitā:

aprākṛta-tanur devo
nityākṛti-dharo yuvā
nityātīto jagad-dhātā
nityair muktaiś ca sevitaḥ
baddhāñ jali-yutair hṛṣṭair
nirmalair nirupadravaiḥ
catur-bhujaḥ śyāmalāṅgaḥ
śrī-bhū-nīlābhir āvṛtaḥ

“The Supreme Personality of Godhead is the creator and maintainer of all the worlds. His youthful spiritual body is eternal. He is always beyond the material world. He is served by the pure, blissful, untroubled, eternally liberated souls, who stand before Him with folded hands. His limbs are dark. He has four arms.He is accompanied by the goddesses Sri, Bhu and Nila.”

vimalair bhūṣaṇair nityair
bhūṣito nitya-vigrahaḥ
pañcāyudhaiḥ sevyamānaḥ
śaṅkha-cakra-dharo hariḥ

“His eternal form is decorated with eternal, pure glistening ornaments. He has five weapons. He holds the conchshell and cakra. He removes everything inauspicious.”

In Śrīmad-Bhāgavatam (10.3.9) it is said:

tam adbhutaṁ bālakam ambujekṣaṇaṁ
catur-bhujaṁ śaṅkha-gadādy-udāyudham
śrīvatsa-lakṣmaṁ gala-śobhi-kaustubhaṁ
pītāmbaraṁ sāndra-payoda-saubhagam
mahārha-vaidūrya-kirīta-kundala-tvisā parisvakta-sahasra-kuntalam
uddāma-kāñcy-angada-kankanādibhir
virocamānam vasudeva aiksata

“Vasudeva then saw the newborn child, who had very wonderful lotuslike eyes, and who bore in His four hands the four weapons sankha, cakra, gada and pkadma. On His chest was the mark of Srivatsa, and on His neck the brilliant Kaustubha gem. Dressed in yellow, His body blackish like a dense cloud, His scattered hair fully grown, and His helmet and earrings sparkling uncommonly with the valuable gem vaidurya, the child, decorated with a brilliant belt, armlets, bangles and other ornaments, appeared very wonderful.”

In Bhagavad-gītā (11.46) Arjuna says to Lord Krsna:

tenaiva rūpeṇa catur-bhujena
sahasra-bāho bhava viśva-mūrte

“O Universal Lord, I wish to see You in Your four-armed form.”

The Lord’s eight-armed form is described in these words of Śrīmad-Bhāgavatam (4.30.7):

pīnāyatāṣṭa-bhuja-maṇḍala-madhya-lakṣmyā
spardhac-chriyo parivṛto vana-mālayādyaḥ
barhiṣmataḥ puruṣa āha sutān prapannān
parjanya-nāda-rutayā sa-ghṛṇāvalokaḥ

“Around the neck of the Supreme Personality of Godhead hung a flower garland that reached His knees. His eight stout and elongated arms were decorated with that garland, which challenged the beauty of the goddess of fortune. With a merciful glance and a voice like thunder, the Lord addressed the sons of King Pracinabarhisat, who were very much surrendered unto Him.”

In the Ananda-saṁhitā all three of these forms are described:

stūlam aṣṭa-bhujaṁ proktaṁ
sūkṣmaṁ caiva catur-bhujam
paraṁ tu dvi-bhujaṁ proktaṁ
tasmād etat trayaṁ ya jet

“Great is the Lord’s eight-armed form. Subtle is His four-armed form. Most exalted is His two-armed form. One should worship these three forms of the Lord.”

32 As a vaidurkya gem (lapis lazuli) manifests different colours when observed from different angles, so the Supreme Personality of Godhead manifests many different forms. Of all these forms, His two-armed form is the most handsome and has all the Lord’s transcendental qualities in completeness. The other forms are not like it. In the Sruti-sastra it is said:

32 As a vaidurkya gem (lapis lazuli) manifests different colours when observed from different angles, so the Supreme Personality of Godhead manifests many different forms. Of all these forms, His two-armed form is the most handsome and has all the Lord’s transcendental qualities in completeness. The other forms are not like it. In the Sruti-sastra it is said:

neha nānāsti kiñcana

“The other forms of the Lord are not equal to His two-armed form.”

Here someone may protest: The Lord’s two-armed form and other forms are all inferior to His four-armed form, which stays always in Vaikunthaloka.

To this I reply: That is not an idea fashioned with much thought. In the Mahā-Varāha Purāṇa it is said:

sarve nityāḥ śāśvatāś ca
dehās tasya parātmanaḥ
hānopadāna-rahitā
naiva prakṛtijāḥ kvacit

“All the forms of the Supreme Personality of Godhead are eternal. They are never born and they never die. They are not material.”

paramānanda-sandohā
jñāna-mātrāś ca sarvataḥ
sarve sarva-guṇaiḥ pūrṇāḥ
sarva-doṣa-vivarjitāḥ

“They are all full of bliss and knowledge. They are full of all transcendental qualities and free of any faults.”

The Katha Upanisad declares that the Lord’s two-armed form is the highest. Any idea that contradicts this is wrong.

The Supreme Lord is identical with each of His forms. They are all Him. That a certain from of the Lord is His original form, or an expansion of that form, or an expansion of the expansion is determined only by how much of His powers the Lord chooses to display when He manifests that form. Only in that way are some forms of the Lord considered higher and others less high.

The great devotees of the Lord declare:

śakter vyaktis tathāvyaktis
tāratamyasya kāraṇam

“The Lord’s forms are considered greater or lesser on the basis of how much of His transcendental power the Lord chooses to manifest when He reveals them.”

33 The Supreme Personality of Godhead is the husband of the goddess of fortune. In the Yajur Veda it is said:

ṣrīṣ ca lakṣmīṣ ca patnyau

“Sri and Laksmi are two wives of the Supreme Personality of Godhead.”

In the Atharva Veda it is said:

...kamalā-pataye namaḥ
ramā-mānasa-haṁsāya
govindāya namo namaḥ
ramā-dharāya rāmāya...

“Obeisances to the Supreme Personality of Godhead, who is the husband of Goddess Kamala. Obeisances to the Supreme Personality of Godhead, who is a swan playing in the Manasa Lake of Goddess Rama’s thoughts. Obeisances to the Supreme Personality of Godhead, who holds Goddess Rama in His arms.”

The goddess Sri, Gir-devi (Sarasvati), Laksmi and Rama will be described later.

Here someone may protest: In the Sruti-sastra it is said:

neha nānāsti kiñcana

“The Supreme is one. He is not many.”

This shows that Laksmi and the other goddesses must be manifested from the illusory potency Maya. Laksmi, Sarasvati and the other goddesses do not have forms of spiritual goodness like the spiritual form of the Supreme Personality of Godhead.

To this foolish, bewildered idea I reply: As heat is inseparable from fire, so the potencies of the Lord are inseparable from Him. They share His nature. They are perfectly spiritual. This is described in the Sruti-sastra:

parāsya saktiḥ

“The Lord’s potency is spiritual.”

In this way it is understood that Laksmi, Sarasvati, and the other goddesses that have a relation to the Supreme Lord, are all spiritual. In the Viṣṇu Purāṇa it is said:

procyate parameśo yo
yaḥ śuddho ‘py upacārataḥ
prasīdatu sa no viṣṇur
ātmā yah sarva-dehinām

“May Lord Visnu, who is supremely pure, who is the Supersoul in the hearts of all beings, and who is the husband of the spiritual goddess of fortune, be merciful to us.”

In the Skanda Purāṇa it is said:

aparaṁ tv akṣaram yā sā
prakṛti-jaḍa-rūpiṇī
śrīḥ parā prakṛtiḥ proktā
cetanā viṣṇu-saṁśrayā

“The Lord has a material potency and a spiritual potency. The material potency manifests an external form of dull matter. Goddess Sri is the Lord’s spiritual potency. She has a spiritual form. She takes shelter of Lord Visnu.”

In the Skanda Purāṇa, Gih-stotra it is said:

sarasvatīṁ namasyāmi
cetanāṁ hṛdi saṁsthitām
keśavasya priyāṁ devīṁ
śuklāṁ kṣema-pradāṁ nityām

“I offer my respectful obeisances to Goddess Sarasvati. She rests on Lord Krsna’s chest. She is a goddess very dear to Lord Krsna. She is eternal, her complexion is fair, and she brings auspiciousness.”

In this way the protest is answered.

34 Here someone may again protest: In the Sruti-sastra it is said:

neha nānāsti kiñcana

“The Supreme is one. He is not many.”

This proves that the Supreme is impersonal and has no attributes.

To this I reply: Please don’t think in that way. These words of the Sruti- sastra mean that nothing exists that does not have a relationship with the Supreme Lord. For example, the goddess of fortune’s relationship with the Lord is described in these words of scripture:

śrīś ca te lakṣmīś ca

“O Supreme Lord, Goddess Sri is Yours, and Goddess Laksmi is also Yours.”

Laksmi, Sarasvati and the other goddesses all have different forms. This is described in the Viṣṇu Purāṇa:

sandhyā rātriḥ prabhā bhūtir
medhā śraddhā sarasvatī

“Sandhya, Ratri, Prabha, Bhuti, Medha, Sraddha and Sarasvati are included among the goddesses.”

In the Viṣṇu Purāṇa (1.12.69) is also said:

hlādinī sandhinī samvit
tvayy eka sarva-saṁsthitau
hlāda-tāpa-karī miśrā
tvayi no guṇa-varjite

“O Lord,, You are the support of everythingThe three attributes hladini, sandhini and samvit exist in You as one spiritual energy. But the material modes, which cause happiness, misery and mixtures of the two, do not exist in You, for You have no material qualities.”

Thus the Lord’s spiritual potency is manifested in three ways. The samvit potency is Goddess Sarasvati. The hladini potency is Goddess Laksmi. It should be known that of the two goddesses mentioned here, the first mentioned actually comes second.Thus Sarasvati follows Laksmi. Thus the knowledge potency (samvit) follows after the pleasure potency (hladini).

35 Because she is not different from the Supreme Lord, Goddess Laksmi is also all pervading. In the Smrti-sastra it is said:

nityaiva sā jagan-mātā
viṣṇoḥ śrīr anapāyinī
yathā sarva-gato viṣṇus
tathaiveyaṁ dvijottama

“Goddess Laksmi is the mother of the worlds. She is the constant companion of Lord Visnu. As Lord Visnu is all pervading, so is she.”

To think that Goddess Laksmi is different from Lord Visnu, but still all-pervading, is a false, a heretical idea. In this way the idea that Goddess Laksmi is an individual spirit soul, like the many millions of other individual spirit souls if refuted. As Lord Visnu has limitless transcendental qualities, so does Goddess Laksmi. In the scriptures it is said:

na te varṇayituṁ śaktā
guṇān jihvāpi vedhasaḥ
prasīda devi padmākṣi
mā svāṁs tyākṣīḥ kadācana

“O Goddess, even if we had tongues like the demigod Brahma, we still could not describe all Your ranscendental qualities. O Lotus-eyed Goddess Laksmi, please do not ever abandon your devotees.”

36 Her power to give liberation, her power to bring Lord Visnu under her control, and some other of her transcendental qualities are described in these words of scripture:

ātma-vidyā ca devi tvaṁ
vimukti-phala-dāyinī
kā tvāṇyā tvām ṛte devi
sarva-yajña-mayaṁ-vapuḥ

“O Goddess Laksmi, You are full of transcendental knowledge. You are the giver of liberation. Who is glorious like You? Your form is made of sacred yajnas.”

adhyāste deva-devasya
yogi-cintyaṁ gadābhṛtaḥ
tvayā devi parityaktuṁ
sakalaṁ bhuvana-trayam

“O goddess the yogis always meditate on You as You rest on Lord Visnu. For your sake, the people are willing to renounce the three worlds.”

vinaṣṭa-prāyam abhavat
tvayedānīm samedhitam
dārāḥ putrās tathāgāraṁ
suhṛd-dhānya-dhanādikam

“For your sake they become almost dead. From Your glance come wives, children, home, friends, wealth and good fortune.”

bhavanty etan mahā-bhāge
nityaṁ tvavīkṣaṇān nṛṇām
śarīrāropyam aiśvaryam
ari-pakṣa-kṣayaḥ sukham

“O glorious one, from your glance the people attain the wealth and happiness of this material body. They attain the destruction of their enemies.”

devi tvad-dṛṣṭi-dṛṣṭānāṁ
puruṣānāṁ na durlabham
sattvena satya-saucābhyāṁ
tathā śīlādibhir guṇaiḥ

“O goddess, for persons who have attained your glance, truthfulness, purity, and a host of virtues are not difficult to attain.”

tyajyante te narāḥ sadyaḥ
santyaktā ye tvayāmale
tvayāvalokitaḥ sadyaḥ
śīlādyai akhilair guṇaiḥ

“O saintly one, the people you abandon are truly abandoned. The people you glance on attain all virtues.”

kulaiśvaryaiś ca yujyante
puruṣā nirguṇā api
saṁślāghyaḥ sa-guṇī dhanyaḥ
sa kulīnaḥ sa buddhimān

“Even if previously they had no virtues, they attain good family and wealth. They become glorious, virtuous, fortunate, respectable, and intelligent.”

sa śūraḥ sa ca vikranto
yas tvayā devi vīkṣitaḥ
sadyo vaiguṇyam āyānti
śīlādyāḥ sakalā guṇāḥ
parāṅ-mukhi jagad-dhātri
yasya tvaṁ viṣṇu-vallabhe

“O goddess, a person on whom you glance becomes heroic and powerful. O beloved of Lord Visnu, O mother of the worlds, if you turn away from a person, that person finds all his virtues become sins.”

When Lord Visnu assumes different forms, Goddess Laksmi also assumes different forms and follows Him. In the scriptures it is said:

devatve deva-deheyaṁ
mānuṣatve ca mānuṣī
viṣṇor dehānurūpaṁ vai
karoty eṣātmanas tanum

“When Lord Visnu assumes the form of a demigod, Goddess Laksmi assumes the form of a demigoddess. When He assumes the form of a human man, she assumes the form of a human woman. In this way she assumes a form to match the form of Lord Visnu.”

37 Sri Radha is the origin of all the forms of Goddess Laksmi. Sri Krsna is the origin of all the forms of Lord Visnu. In the Purusa-bodhini Upanisad it is said:

gokulākhye māthura-maṇḍale...
...dve pārśve candrāvalī rādhikā ca

“In the land of Gokula in Mathura-mandala, Lord Krsna resides. At His two sides are Radha and Candravali.”

There it is also said:

yasyā aṁśā lakṣmī durgādikā śaktiḥ


“Laksmi, Durga, and the Lord’s potencies are expansions of Sri Radha.”

Sri Radha’s name is hidden in Srimad Bhagavatam (2.4.14) where Srila Sukadeva Gosvami says:

nirasta-sāmyātiśayena rādhasā
sva-dhāmani brāhmaṇi raṁsyate namaḥ

“Lord Krsna is the supreme enjoyer of both the material and spiritual worlds, yet He enjoys His own abode in the spiritual sky. There is no one equal to Him because His transcendental opulence (radhasa) is immeasurable.”

In the Bṛhad-Gautamīya Tantra it is said:

devī kṛṣṇamayī proktā rādhikā para-devatā
sarva-lakṣmīmayī sarva-kāntiḥ sammohinī parā

“The transcendental goddess Srimati Radharani is the direct counterpart of Sri Krsna. She is the central figure for all the goddess of fortune.She possesses all the attractiveness to attract the all-attractive Personality of Godhead. She is the primeval internal potency of the Lord.”

In Śrīmad-Bhāgavatam (1.3.28) it is said:

ete cāṁśa-kalāḥ puṁsaḥ
kṛṣṇas tu bhagavān svayam

“All the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Sri Krsna is the original Personality of Godhead.”

In Śrīmad-Bhāgatam it is also said:

aṣṭamas tu tayor āsīt
svayam eva hariḥ kila

“The eight son of Vasudeva and Devaki is Lord Krsna, the original Personality of Godhead.”

“The soul is atomic in size and can be perceived by perfect intelligence. This atomic souls is floating in the five kinds of air (prana, apana, vyana, samana and udana), is situated within the heart, and spreads its influence all over the body of the embodied living entities.”

In the Śruti-śāstra (Śvetāśvatara Upaniṣad 5.9) it is also said:

bālāgra-śata-bhāgasya
śatadhā kalpitasya ca
bhāgo jīvaḥ sa vijñeyaḥ
sa cānantyāya kalpyate

“When the upper point of a hair is divided into one hundred parts, and again each of such parts is further divided into one hundred parts, each such part is the measurement of the dimension of the spirit soul.”

The relationship of the Supreme Personality of Godhead and the individual spirit souls is described in these words of the Sruti-sastra (Kaṭha Upaniṣad 2.2.13 and a href=/books/svtup/6/13>Śvetāśvatara Upaniṣad 6.13:

nityo nityānāṁ cetanaś cetanānām
eko bahūnāṁ yo vidadhāti kāmān

“Of all eternal beings one is the foremost. Of all conscious beings one is the foremost. That one foremost eternal conscious being fulfils the desires of all the others.”

In the Sruti-sastra it is also said:

taṁ pīṭhasthaṁ ye tu yajanti viprās
teṣāṁ śāntiḥ śāśvatī netareṣām

“The devotees who worship the Supreme Personality of Godhead attain eternal peace. No one else attains true peace.”

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