Krisnas tu bhagavan svayam

[Guest guest]

The Brahma Samhita is not accepted by other sampradayas as an

authoritative text. Since Gaudiyas accept Sri Chaitanya Mahaprabhu

as God, they have faith in the Brahma Samhita. But those outside the

Gaudiya tradition do not consider it to be an authentic pramana.

 

Its their misfortune that they cannot understand Lord Caitany as the Supreme

Personality of Godhead. But this is other topic.

 

If you are a serious student and want to understand Brahma Samhita you must

read the commentary of Jiva Goswami. He gives references to all the slokas of

Brahma Samhita. Thus you can see whatever is said there is the highest truth

confirmed in other scriptures. Here is a link.

 

http://bhagavata.net/avadhutaDevotion%20-%20shastras/Brahmasamhita/brahma\

sanhita%20%5bcoment.jiva%5d.htm

 

But the million dollar question is - why

should this mean that Krishna's own other forms are inferior to Him?

Why should one form of Krishna be pitted against another form?

 

Pitted? This is not true. All are equally good. Still Krishna is outstanding

with His 4 special qualities: He plays a sweet flute (venu madhurya), he has a

sweet form (rupa madhurya), he has sweet pastimes (lila madhurya), and he has

intimate loving dealings with his devotees (prema madhurya)

 

For very elaborate understanding of Krishnas position you should study the

Krishna sandharba that are full of references. Here is the link.

 

http://bhagavata.net/avadhutaDevotion%20-%20shastras/Goswamis/Jiva%20Gosv\

ami/Sandarbhas/Krsna%20sandarbha/

 

Even the gopis knew that Krishna was

identical to Rama (who killed Vali and disfigured Shurpanakha) and

Vamana who bound Bali Maharaja (see SB 10.47.17). Even Uddhava's

message to the gopis from Krishna (see SB 10.47.28-33) carries

knowledge of His supremacy, of His being the antaryAmI of all.

 

The same holds for others like Nanda Maharaja and Yashoda (see SB

10.46.30, 10.46.42-43)

 

The gopis are always influenced by yogamaya and depending how - occasionally,

very rarely, they speak about Krishna as God. But the generally the mode is

different. Vrindavana is not the place of owe and reverence but of spontaneous

unmotivated pure love.

 

Considering the message that He is antaryami you should read the gaudiya

purport to these slokas. Hare is the link:

http://www.vedabase.net/sb/10/47/29/en1

 

For the end here is a part of the commentary of Baladeva Vidyabhusana on the

Vedanta Sutra 10.10.67

 

ete camca-kalah pumsah

krsnas tu bhagavan svayam

"All the above mentioned incarnations are either plenary portions or portions

of the plenary portions of the Lord, but Lord Cri Krsna is the original

Personality of Godhead."*

 

Thus Lord Krsna is the original Supreme Personality of Godhead and

the various incarnations, such as Lord Matsya, are parts of Him, but they are

not different from Lord Krsna, as the individual spirit souls are. Lord Krsna is

like a vaidurya stone, which manifests different colors from moment to moment.

In this way Lord Krsna appears in different forms.

In His various incarnations Lord Krsna may display all or only some of His

powers. That is the description of the scriptures. Lord Krsna, the source of all

incarnations, displays all of His six transcendental opulences in full. When the

Lord does not display all His opulences in full, He appears as an amca

incarnation, and when He displays even fewer of His opulences, He appears as a

kala incarnation. In this circumstance He is like a great teacher, learned in

the six sciences, who in certain circumstances teaches only a small portion of

what he actually knows.

In the Purusa-bodhini Upanisad it is said that Lord Krsna appears with all His

transcendental potencies, headed by Goddess Radha. In the Tenth Canto of

Srimad-Bhagavatam it is said that various transcendental qualities, such as

being supreme over all, being filled with great love, being accompanied by

loving associates, filling with wonder Brahma, Siva, and all the demigods,

sages, and wise devotees, manifesting many pastimes, such as sweetly playing the

flute, that fill everyone with wonder, displaying a great sweetness of

transcendental handsomeness, and being very kind and merciful, are eternally

manifested in Yasoda's infant Krsna. Lord Matsya and the other incarnations

manifest some but not all of these qualities. Still, the incarnations of the

Lord are not like the individual spirit souls, for the incarnations actually are

the Lord Himself.

 

ARd

 

 

 

 

 

 

 

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[Guest guest]

achintya, avadhuta raya <avadhutaraya>

wrote:

 

> Its their misfortune that they cannot understand Lord Caitany as

the Supreme Personality of Godhead. But this is other topic.

>

 

Just a quick comment on this one point.

 

Objectively speaking, this is not a very satisfactory response. Faith

in a sampradAya's basic conclusions should not be based on faith that

its AchArya is the Supreme Lord. Historically Vaishnava Vedaantins do

not argue like this. Every sampradAya has its guru-avatAr whom only

its members accept as such. The argument that a particular scripture

or conclusion should be accepted because it was spoken/taught by this

or that avatAr who is a special servant of the Supreme Lord, the Lord

Himself, etc will prevent any meaningful dialog from taking place.

Dialog between the sampradAyas should in theory be based on mutually

accepted pramAnas.

 

There may be other points to raise as to why other Vaishnavas should

accept brahma-saMhitA, but the fact is that they don't, just as

gauDIyas do not consider brahma-tarka or ahirbudhnya-saMhitA or divya-

prabandham to be amongst their core scriptures.

 

yours,

 

k