Krishnas tu bhagavan svayam- 1

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Hare Krishna,

 

This is with reference to the various criticism regarding the GV acharyas’

explanations to SB 1.3.28 in establishing Krishna as the SPG.

 

I have tried to collect some explanations from Srila Jiva goswami’s Krishna

Sandarbha and Rupa Goswami’s Laghu bhagavatamrita. As the posting is quite long,

I’ve split it into 3 parts.

 

In SB 1.3.1, Bhagavan is said to take the form of the purusa. This follows

from the previous chapter and the Bhagavan mentioned here is the VAsudeva

feature of the lord. This Purusa expands as Garbodakasayi Vishnu in 1.3.2 and

1.3.5 says that this second purusa is the source of all the incarnations. From

1.3.6 onwards the various incarnations are listed till 1.3.25. 1.3.23 mentions

Krishna and balarama too as incarnations, but are distinguished from others by

calling them Bhagavan. Then 1.3.27 mentions Manus, rishis, Prajapatis etc as

Kalas of the purusa.

 

JG says:

 

“” In the verse 1.3.28, the word "ete”(all these) refers to the incarnations

previously described in this chapter of Srimad Bhagavatam. The word "ca”(and) is

meant to include all the incarnations not mentioned in this list. The word

"pumsah” means of the Supreme Personality of Godhead who expands as the

purusa-incarnations”and the words "amsa-kalah”mean plenary portions and portions

of the plenary portions."

 

Someone may protest: Krsna has already been described as the twentieth in the

list of incarnations. For this reason, when Suta Goswami says "Krsnas tu

bhagavan” the intention is that Bhagavan refers to Lord Vasudeva, the origin of

the purusa incarnation.

 

To this objection we reply: The following grammatical rule is found in the

Ekadasi-tattva:

 

“One should not state a predicate before its subject."

 

Therefore it cannot be avoided that in this sentence Krsna is the subject and

Bhagavan is the predicate. By word-jugglery no one can change the clear meaning

of this verse: that Krsna is the original form of the Personality of Godhead

(Bhagavan) and no one can say that Lord Vasudeva assumed the form of Krsna. In

this way this verse clearly demonstrates that Krsna is the original form of the

Supreme Personality of Godhead and not merely a form expanded from Vasudeva.

 

 

This verse conclusively proves that Krsna is the original Personality of

Godhead and the source of all the incarnations and not simply an expansion of

Visnu. This is emphasized by the use of the word "svayam”(in person). Krishna is

the original Godhead in person, He is not merely an expansion of the original

Godhead and the status of the original Godhead is not falsely attributed to Him.

 

Someone may object: Has not Krsna already been mentioned in the list of

incarnations of Godhead ?

To this I reply: The rules of literary composition state:

 

“More significant facts and facts meant to be emphasized should be placed at

the end of a composition, for the final parts of a composition are naturally

considered more important by the reader."

 

Therefore, because the statement "Krsna is the original Personality of

Godhead”is placed at the end of the list of incarnations, that is to be stressed

more than the fact that He is also included in that list.

 

Although Krsna is sometimes not specifically declared the original Personality

of Godhead, when Krsna is counted in this (Bhagavatam, Ist Canto, 3rd Chapter)

list of incarnations, He is declared the original Godhead in the phrase

"bhagavan aharad bharam (The original Personality of Godhead then removed the

burden of the world).”

 

Therefore, even though counted in the list of incarnations, Krsna is the

original Personality of Godhead who, to fill His associates with bliss and

wonder and to expand the sweetness of His birth and other pastimes, sometimes

comes to this world and is seen by all.

 

The words "pumsah”(the purusa-incarnations) and "bhagavan”(the Original

Personality of Godhead) are also used in this chapter of Srimad Bhagavatam

(Canto one Chapter three), in the first verse (jagrhe paurusam rupam bhagavan

mahad-adibhih) and in verse 23, where the Lord is described with His brother

(rama-krsnav it bhuvo bhagavan aharad bharam). To refute any argument by the

learned that it should be interpreted to have a different , hidden meaning, the

word "bhagavan”is used twice in this chapter.””

 

My comments:

 

Here, the SV idea that ‘Krishnas tu Bhagavan svayam’ is mentioned to

differentiate Krishna from the various kalas mentioned in 1.3.27 seems very

shallow, as the listeners, sages of naimisaranya very well know Krishna to be

Bhagavan and SAtvatAmpati (1.1.12), Yogeshvara and Brahman (1.1.23). In his

reply to the six questions asked by the sages, the speaker suta goswami mentions

that all these questions are krishne samprasne(1.2.5), specifically related to

Krishna. Hence even before this list of incarnations is mentioned, both suta

goswami and the sages are well aware that Krishna is Bhagavan, definitely not a

kala like manus and rishis.

 

Suta goswami makes it very clear with the paribhasa-sutra “krishnas tu

Bhagavan svayam”, that He is the Original personality of Godhead.

 

Regarding Krishna vs. NArAyANa, Krishna is Narayana, so there is no question

of His being superior or inferior to Himself..

 

The name NarAyaNa is explained as follows:

 

Apo nArA iti proktA Apo vai narasUnavah: /

ayanam tasya tAh: pUrvam tena nArAyaNah: smrtah:// V.P 1.4.6

 

The water generated from the Lord in the beginning of creation is called nArA

and He makes it His abode, thus He is called NäräyaNa.

 

He is also called so because,

a) He (näram) is the shelter of all living beings (ayanam).

b) Because He knows (ayati) all beings (näram).

c) Because all activities (ayanam) of the living beings proceed from

Him.

 

The question is who this personality nArayaNa is.

 

JG establishes very clearly in Bhagavat Sandarbha that NarAyaNa is Bhagavan.

Various expansions are called by this name at various places: Primarily, the

Lord of vaikuntha, in some places Karanodakasayi Vishnu and in many places

garbhodakasayi Vishnu. As far as creation is concerned, Narayana is mostly

refers to Garbodakasayi Vishnu, from whose navel lord Brahma is born and who is

also described in 1.3.2 to 1.3.5 and who is four handed. Hence, when our

acharyas mention that Krishna is the source of even the four handed Narayana, it

refers to Garbodakasayi Vishnu within the material world. Lord Brahma clarifies

in SB 10.14.14, on the basis of his personal experience that Krishna satisfies

all the above 3 definitions and hence is the Original Narayana and not the

purusha avataras who are otherwise called most often.

 

In the spiritual world, the personality Narayana simultaneously has two

features or forms, one which is Madhuryamaya , in goloka surrounded by cows,

cowherds and cow herdesses and the other which is aishwaryamaya, in vaikuntha

(paraVAsudeva) surrounded by various potencies such as Sri, Bhu, Nila and served

by Garuda, Sesa, Vishvaksena etc.. Of these, the form of Krishna is even

superior on the basis of rasa and hence called the Original form.

 

The wonderful form of Krishna is not just a display of the sweetest qualities

by Lord Narayana, temporarily for the purpose of Leela. JG goes on to prove that

the form of Krishna is eternal as is goloka and all his associates in goloka.

This abode Goloka is the highest planet in the spiritual world.

 

There are numerous quotes to support this: from Hari-vamsa quoted by JG and

which is also quoted by SP in CC and Padma Purana. Brahmanda purana, Skandha

purana, Naradiya purana, Narada pancaratra, Devi Bhagavata and numerous tantras

state how this goloka is in the spiritual world.

 

This does not in anyway contradict the glorification of Narayana by all the

scriptures.

 

 

 

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