Śrī Caitanya-caritāmṛta, Ādi-līlā 7.8

Prabhupāda: [Chants jaya rādhā-mādhava] [break]

[00:41]

Pradyumna: Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. Oṁ namo bhagavate vāsudevāya. [Prabhupāda and devotees repeat] [leads chanting of verse]

Prabhupāda: Hmm.

Pradyumna:

rāsādi-vilāsī, vrajalalanā-nāgara āra yata saba dekha,—tāṅra parikara [Cc Ādi 7.8]

[leads chanting of synonyms] [break]

[03:07]

Translation: "Lord Śrī Kṛṣṅa, the Supreme Personality of Godhead, is the supreme enjoyer in the rāsa dance. He is the leader of the damsels of Vraja, and all others are simply His associates."

Prabhupāda: Before this verse, the author of Caitanya-caritāmṛta has described,

svayaṁ bhagavān kṛṣṅa ekale īśvara advitīya, nandātmaja, rasika-śekhara [Cc Ādi 7.7]

Kṛṣṅa has got many, unlimited forms. Advaita-acyuta-anādi-ananta-rūpam. Svāṁśa-vibhinnāṁśa. Some of the forms are called svāṁśa. Svāṁśa means God, or the Supreme Personality of Godhead, viṣṅu-tattva. Viṣṅu-tattva, They have expanded in so many ways. So all the viṣṅu-tattvas, They are called svāṁśa, personal expansions. And others, they are called vibhinnāṁśa. The demigods, the inhabitants of the higher planetary system within this material world, or the devotees in the spiritual world, we also, we are, although conditioned souls, we are vibhinnāṁśa. We are also expansion of Kṛṣṅa. But we are not equal to the viṣṅu-tattva. We are fragment fires. The example is given, just like the big fire and the spark fire. So we living entities, we are spark fire. We are also fire, because we are part and parcel of Kṛṣṅa, vibhinnāṁśa... Aṁśa means part and parcel. So Kṛṣṅa is the Supreme Spirit, and we are part and parcel. We are also spirit, but we are not supreme. That is the difference. Svayaṁ bhagavān, kṛṣṅa ekale īśvara. So actually, īśvara means the controller. The supreme controller is Kṛṣṅa.

So in the next verse the Kṛṣṅa's business is rāsādi-vilāsa. He's busy in dancing with the gopīs. He has no other business. Just like we try to imitate Kṛṣṅa. Big, big rich men, they go to the ball dance. Especially in your country, at night, big, big businessmen, politicians, they go to the nightclub for dancing. You know that? And they pay fifty dollars for entrance fee—I have seen in France, Paris—and then other fees for dancing with particular girls, and other things. So wherefrom this propensity comes, dancing? That comes from the Supreme Lord. Rāsādi-vilāsa. Because Kṛṣṅa has the business of dancing and we are part and parcel of Kṛṣṅa, so we have got the same spirit of dancing. But because we are in the material world, the material covering has perverted the dancing propensity. Otherwise, wherefrom we get the idea of dancing? Janmādy asya yataḥ [SB 1.1.1]. The Vedānta-sūtra says that everything is born of the Absolute Truth. So unless the Absolute Truth has got this dancing propensity, wherefrom we get it? This is the logic. We cannot have anything without that thing being present in the Supreme Absolute Truth. That is the meaning of janmādy asya yataḥ. But this dancing, our dancing, ball dancing, and that dancing is not the same. This is perverted reflection with inebrieties, dissatisfaction, frustration. But in the dancing of Kṛṣṅa there is no such things—no inebrieties, no frustration. Because that is not false; that is real.

So in the Vedas we understand the nature of the Absolute Truth as ānandamayo 'bhyāsāt [Vedānta-sūtra 1.1.12].

[By nature, the Supreme Lord is blissful.]

He's ānandamaya, always in pleasure potency. So when Kṛṣṅa, the Absolute Personality of Godhead, wants to enjoy ānanda, so He expands His ahladini-śakti. Parāsya śaktir vividhaiva śrūyate [Cc Madhya 13.65, purport]. This is Vedic injunction. He has got multipotencies. So when He wants to enjoy, He expands His internal potency, ahlādinī-śakti. That is Śrīmati Rādhārāṅī. Don't think Śrīmati Rādhārāṅī a ordinary girl. No. Then you will mistake. How Kṛṣṅa, the Supreme Personality of Godhead, can dance with ordinary girl? No. That is not possible. Cid-vilāsī. He is enjoyer of the internal potency. That is described by Śrīla Svarūpa Dāmodara:

rādhā-kṛṣṅa-praṅaya-vikṛtir ahlādinī śaktir asmād ekātmānāv api deha-bhedaṁ gatau tau śrī-caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caikyam āptaṁ rādhā-bhava-dyuti... [Cc Ādi 1.5]

Caitanyākhyam, kṛṣṅākhyam, like that. So rādhā-kṛṣṅa-praṅaya, the loving affairs of Rādhā and Kṛṣṅa, that is the expansion of Kṛṣṅa's ahlādinī-śakti. Sandhinī-śakti and ahlādinī-śakti... There are many potencies of Kṛṣṅa.

So Kṛṣṅa is Para-brahman. Para-brahman. He is accepted as Para-brahman in the Bhagavad-gītā by Arjuna: paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān [Bg 10.12].

[Arjuna said: You are the Supreme Brahman, the ultimate, the supreme abode and purifier, the Absolute Truth and the eternal divine person. You are the primal God, transcendental and original, and You are the unborn and all-pervading beauty. All the great sages such as Nārada, Asita, Devala, and Vyāsa proclaim this of You, and now You Yourself are declaring it to me.]

He's Para-brahman, Supreme Brahman. The Māyāvādīs, they cannot understand the Supreme Brahman, or the Supreme ātmā, Paramātmā. These words are there, ātmā, paramātmā; brahma, paraṁ brahma; īśvara, parameśvara. These words are there. But they, on account of their poor fund of knowledge, they think ātmā and Paramātmā the same, or īśvara or Parameśvara is the same, or Brahman or Para-brahman is the same. That is poor fund of knowledge. There cannot be any competition of the Parameśvara or Para-brahman or Paramātmā. Therefore in this verse it is said, svayaṁ bhagavān kṛṣṅa ekale īśvara [Cc Ādi 7.7]. Īśvara, or the Supreme Absolute Truth, cannot have any competitor. Asama aurdhva. These words are there. Asama. Asama means there is no equal. And aurdhva, and nobody is greater. Asamaurdhva. Nobody is greater than Kṛṣṅa, and nobody is equal to Kṛṣṅa. The Māyāvādī philosophy that everyone is God, everyone is Kṛṣṅa, that is not substantiated by the Vedic literature. Īśvaraḥ paramaḥ kṛṣṅaḥ [Bs 5.1].

[Kṛṣṅa who is known as Govinda is the Supreme Godhead. He has an eternal blissful spiritual body. He is the origin of all. He has no other origin and He is the prime cause of all causes.]

Therefore Kṛṣṅa's name is used there. The Parameśvara, Para-brahman, Paramātmā, that is Kṛṣṅa. Not we are. We are very fragmental portion of Kṛṣṅa, very, very small spiritual spark. So as the sparks from the fire falls down, it loses its original sparking capacity or fire elements. We have seen it. When the spark falls down from the big fire, then it is extinguished—no more fire; it is carbon. Similarly, when we are detached from Kṛṣṅa, we are jīva-bhūta. Then gradually, if by good association, by the mercy of Kṛṣṅa and spiritual master, we gradually come to the spiritual position, then we become brahma-bhūta [SB 4.30.20].

At the present moment, being materially absorbed, accepting ourself as one of the products of this matter... Yasyātma-buddhiḥ kuṅape tri-dhātuke sva-dhīḥ kalatrādiṣu bhauma-ijya-dhīḥ [SB 10.84.13].

[One who identifies his self as the inert body composed of mucus, bile and air, who assumes his wife and family are permanently his own, who thinks an earthen image or the land of his birth is worshipable, or who sees a place of pilgrimage as merely the water there, but who never identifies himself with, feels kinship with, worships or even visits those who are wise in spiritual truth—such a person is no better than a cow or an ass.]

I am thinking that "I am product of this material world." "I am product of India," "I am product of brāhmaṅa," "I am product of this family, that family." So this is called jīva-bhūta. And when one understands that "I am not product of this material world. I am not American. I am not Indian. I am not brāhmaṅa. I am not śūdra. I am servant of Kṛṣṅa," that is called brahma-bhūta. Śrī Caitanya Mahaprabhu, He said that "I am not brāhmaṅa. I am not sannyāsī. I am not kṣatriya. I am not householder. I am not brahmacārī. I am not sannyāsī. I am not... I am...," This is definition by negation. He said positive definition, gopī-bhartuḥ pada-kamalayor dāsa-dāsa-dāsānudāsaḥ [Cc Madhya 13.80].

[I am not a brāhmaṅa, I am not a kṣatriya, I am not a vaiśya or a śūdra. Nor am I a brahmacārī, a householder, a vānaprastha or a sannyāsī. I identify Myself only as the servant of the servant of the servant of the lotus feet of Lord Śrī Kṛṣṅa, the maintainer of the gopīs. He is like an ocean of nectar, and He is the cause of universal transcendental bliss. He is always existing with brilliance.’]

"That is My identification. I do not belong to these material categories. I am eternal servant of Kṛṣṅa, who provides, who maintains the gopīs." Therefore it is said, rāsādi-vilāsī, vrajalalanā-nāgara [Cc Ādi 7.8]. Vrajalalanā-nāgara: He is the leader of the vrajalalanā, damsels of Vrajabhūmi. Ānanda-cinmaya-rasa-pratibhāvitābhis tābhir ya eva nija-rūpatayā kalābhiḥ [Bs 5.37].

[I worship Govinda, the primeval Lord, residing in His own realm, Goloka, with Rādhā, resembling His own spiritual figure, the embodiment of the ecstatic potency possessed of the sixty-four artistic activities, in the company of Her confidantes [sakhīs], embodiments of the extensions of Her bodily form, permeated and vitalized by His ever-blissful spiritual rasa.]

These gopīs, vrajalalanā, they are not ordinary girls. Then you will mistake. They are ānanda-cinmaya-rasa, Kṛṣṅa's pleasure potency, expansion of pleasure potency. Śrīmati Rādhārāṅī is the direct pleasure potency, and the all the gopīs, they are expansion of Śrīmati Rādhārāṅī. Therefore He is called vrajalalanā-nāgara.

So don't think... You have come to Vṛndāvana. Don't think that Kṛṣṅa had rāsa dance with ordinary girls or Kṛṣṅa was ordinary man. As Kṛṣṅa was not man, He's God, similarly, the gopīs and Śrīmati Rādhārāṅī, they're internal potency of God, or Kṛṣṅa. This is... This should be understood. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam [Bg 9.11].

[Fools deride Me when I descend in the human form. They do not know My transcendental nature and My supreme dominion over all that be.]

Kṛṣṅa says, "Mūḍhas, rascals, they think that I am a human being, ordinary human being." And therefore they imitate. Sometimes the rascals imitate rāsa dance. "Kṛṣṅa had rāsa dance; then we can have also rāsa..." But they do not understand that Kṛṣṅa's rāsa dance is not ordinary ball dance like that. No. It is an imitation, perverted imitation. Because the tendency's there in Kṛṣṅa, therefore we have also got the tendency. But we do not know how to enjoy that dancing spirit. That is our illusion. We think this ordinary dance and Kṛṣṅa's dance is the same thing. No. That dancing, to take part in that dancing, it requires many, many millions of years' tapasya. It is not ordinary thing. Itthaṁ brahma-bhūta... There is a verse that kṛta-puṅya-puñjāḥ. Sākaṁ vijahruḥ kṛta-puṅya-puñjāḥ [SB 10.12.11].

[All the boys would be differently engaged. Some boys blew their flutes, and others blew bugles made of horn. Some imitated the buzzing of the bumblebees, and others imitated the voice of the cuckoo. Some boys imitated flying birds by running after the birds' shadows on the ground, some imitated the beautiful movements and attractive postures of the swans, some sat down with the ducks, sitting silently, and others imitated the dancing of the peacocks.

Some boys attracted young monkeys in the trees, some jumped into the trees, imitating the monkeys, some made faces as the monkeys were accustomed to do, and others jumped from one branch to another. Some boys went to the waterfalls and crossed over the river, jumping with the frogs, and when they saw their own reflections on the water they would laugh. They would also condemn the sounds of their own echoes.

In this way, all the cowherd boys used to play with Kṛṣṅa, who is the source of the Brahman effulgence for jñānīs desiring to merge into that effulgence, who is the Supreme Personality of Godhead for devotees who have accepted eternal servitorship, and who for ordinary persons is but another ordinary child. The cowherd boys, having accumulated the results of pious activities for many lives, were able to associate in this way with the Supreme Personality of Godhead. How can one explain their great fortune?]

To join with the rāsa dance of Kṛṣṅa, or to play with Kṛṣṅa as cowherd boy, it requires kṛta-puṅya-puñjāḥ, many, many millions of births' pious activities.

So Kṛṣṅa's pastimes in Vṛndāvana with the cowherds boy and with the gopīs, they are all spiritual. They are not material. But Kṛṣṅa manifests, exhibits the līlā, coming here personally so that you may hear about Kṛṣṅa and you may be attracted: "So how I can go and play with Kṛṣṅa? How I can go and dance with Kṛṣṅa?" Or "How I can become a..., in paternal affection with Kṛṣṅa? How I can become a tree, a grass, in Vṛndāvana, so that Kṛṣṅa may trample over me?" This is called kṛṣṅa-prema. So Kṛṣṅa practically demonstrates, for the facility of the conditioned soul.

yadā yadā hi dharmasya glānir bhavati bhārata abhyutthānam adharmasya tadātmānaṁ sṛjāmy aham [Bg 4.7]

Kṛṣṅa is so kind that He comes here, exhibits Himself, how He is dealing in His spiritual abode. Cintāmaṅi-prakara-sadmasu kalpa-vṛkṣa-lakṣāvṛteṣu surabhīr abhipālayantam [Bs 5.29]. Kṛṣṅa, in the spiritual world, Goloka Vṛndāvana, is engaged in tending the cows, surabhīr abhipālayantam [Bs 5.29]. So when He comes on this planet, in this universe... Kṛṣṅa rotates His touring. There are innumerable universes, and in every moment there is kṛṣṅa-līlā is going on. That is called nitya-līlā. The example, I have given several times: Just like the sun is rotating within the orbit. Now it is, say, eight o'clock at night. But at this time, there is six o'clock, seven o'clock, nine o'clock, ten o'clock—everything is there. Similarly, every moment, Kṛṣṅa's līlā is going in some of the universes. There are innumerable universes. Yasya prabhā prabhavato jagad-aṅḍa-koṭi [Bs 5.40].

[I worship Govinda, the primeval Lord, whose effulgence is the source of the nondifferentiated Brahman mentioned in the Upaniṣads, being differentiated from the infinity of glories of the mundane universe appears as the indivisible, infinite, limitless, truth.]

So in each universe, kṛṣṅa-līlā is going on. And in rotation, after some lakhs of years, again Kṛṣṅa comes on this planet. This is... Therefore Kṛṣṅa's līlā is nitya-līlā. So just to attract us, that "You are fond of dancing. Why don't you come back to Me and dance with Me?" this is Kṛṣṅa's business. "Why you are rotting in this rotting dance? You want association. You want sporting. Why don't you come to Me and take part in My sporting with the cowherds boy?" This is invitation of Kṛṣṅa.

So one who has got intelligence, they will try to enter into the pastimes, transcendental pastimes of the Lord, either as a cowherd boy or as a servant or as a flower, as a tree, or the water of Yamunā, or the land, or the father and the mother and the conjugal lover. Or it may be as enemy, as Aghāsura, Bakāsura, Pūtanā. They are also blessed, because they are acting with Kṛṣṅa. This is the sum and substance of Vṛndāvana līlā. Kṛṣṅa comes, He exhibits His līlā in Vṛndāvana to attract the conditioned souls, who are engaged in false līlā, temporary līlā, or hellish līlā. Kṛṣṅa wants to save us. The propensity is there. Kṛṣṅa says, "Not here. Not in this material... This is perverted. You come to Me." But the Māyāvādīs, because they have poor fund of knowledge, they think that "If again there is līlā, there is sporting, there is dancing, so that is here. Then it is māyā." In their poor fund of knowledge, brain cannot accommodate that Kṛṣṅa's līlā and this līlā are not the same. Not the same. They think when there is līlā, then it must be māyā; therefore they are called Māyāvādī. Their idea is that liberation means minus this līlā, no more līlā, simply stop everything, or voidism.

But that is not the fact. The fact... Just like a diseased man. He is always drinking bitter medicine, lying on the bed and passing stool in the bed. Very miserable condition. So he wants to commit suicide. So he cannot understand that after being cured from the disease, he will eat very nicely, he will lie down on the bed very nicely, he will no..., he'll have no miserable condition of life. He cannot understand. He says, "Again lying down on the bed and again eating? Oh, this is māyā." They do not know that. Therefore they are called poor fund of knowledge. They think that by avoiding this līlā, making minus, making void, making zero, we become liberated. No, that is not liberated. That is a disgusted negation only. And as soon as I am disgusted with something, I want to make it "No." Just like sometimes a man commits suicide. He thinks that "This life is simply disgusting. So finish this life." So Māyāvādī philosophy is like that. They want to finish this. But finishing, then what you are accepting? That they do not know. Therefore they are śūnyavādī, nirviśeṣavādī. If there is life... Na hanyate hanyamāne śarīre [Bg 2.20]. Simply by committing suicide, how you'll be happy? Because tathā dehāntara-prāptiḥ [Bg 2.13].

[As the embodied soul continually passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change.]

You'll have to accept another body. Either you commit suicide or die naturally, you have to accept. But if you accept natural death and natural body, then your karma kṣaya, you annihilate your karma. But if you commit suicide, then you become ghost. Because nature's punishment. You got a body and you neglected it, so you now you become..., remain without body. That is ghost. Ghost means who does not possess this material body, but he has got the subtle body. That is ghost.

So without knowledge what is the aim of life, what is the actual life, if something is..., somebody is misguided by so-called guides or guru, then his life is spoiled. Therefore Vedas gives us direction,

tad-vijñānārthaṁ sa gurum evābhigacchet samit-pāṅiḥ śrotriyaṁ brahma-niṣṭham [Muṅḍaka Upaniṣad 1.2.12]

[To understand these things properly, one must humbly approach, with firewood in hand, a spiritual master who is learned in the Vedas and firmly devoted to the Absolute Truth.]

tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam śābde pare ca niṣṅātaṁ brahmaṅy upaśamāśrayam [SB 11.3.21]

[Therefore any person who seriously desires real happiness must seek a bona fide spiritual master and take shelter of him by initiation. The qualification of the bona fide guru is that he has realized the conclusions of the scriptures by deliberation and is able to convince others of these conclusions. Such great personalities, who have taken shelter of the Supreme Godhead, leaving aside all material considerations, should be understood to be bona fide spiritual masters.]

These are the definitions.

tad viddhi praṅipātena paripraśnena sevayā upadekṣyanti tad jñānaṁ jñāninas tattva-darśinaḥ [Bg 4.34]

[Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth.]

Evaṁ paramparā-prāptam imaṁ rājarṣayo... [Bg 4.2].

[This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost.]

So we have to approach the right spiritual master. That is our system, everyone's system. Ādau gurvāśrayaṁ sad-dharma-pṛcchāt [Bhakti-rasāmṛta-sindhu 1.1.74]. This is the direction of Śrīla Rupa Gosvami. So we have to accept the bona fide spiritual master. Who is spiritual master? Now, evam paramparā-prāptam imaṁ rājarṣayo viduḥ [Bg 4.2]. By the paramparā system, one who has got the knowledge, he's a spiritual master, and the proof is—how one is spiritual master—that means paramparā, as Kṛṣṅa says. He does not change the words of Kṛṣṅa, but he follows the words of Kṛṣṅa and then preaches the words of Kṛṣṅa. That is the proof of spiritual master. That's all. Brahmaṅy upaśamāśrayam [SB 11.3.21]. Firm faith, unflinching devotion at the lotus feet of the Lord, and speaking what the Lord spoke. No manufacturing. That is bona fide spiritual master. Otherwise, we shall be misguided, bogus. Bogus are described in the Bhāgavatam: mandāḥ sumanda-matayo. Sumanda-matayo [SB 1.1.10].

[O learned one, in this iron Age of Kali men almost always have but short lives. They are quarrelsome, lazy, misguided, unlucky and, above all, always disturbed.]

They have manufactured their own ideas. That will take time. But if we approach the real spiritual master, bona fide spiritual master, then our material disease will be cured even in this life. Then material disease will be cured when we develop our dormant love for Kṛṣṅa. Tyaktvā dehaṁ punar janma naiti mām eti kaunteya [Bg 4.9].

[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.]

Simply by understanding Kṛṣṅa.

So here the author of Caitanya-caritāmṛta is describing about Kṛṣṅa. Here it is, svayaṁ bhagavān kṛṣṅa ekale īśvara. Īśvara, Bhagavān, is Kṛṣṅa. Don't accept these humbug, bogus Kṛṣṅa and bogus Bhagavān. Then you'll be misled. And nowadays, especially India, there are so many Gods. No. Here it is said, svayaṁ bhagavān kṛṣṅa ekale īśvara [Cc Ādi 7.7]. If you accept this, then you understand what is Kṛṣṅa. And if you manufacture another dini Kṛṣṅa, no, that will not help you. Kṛṣṅa is one, but He has got many expansion. Therefore the expansions are called āra yata saba dekha. There are... Just like Kṛṣṅa, Balarāma, Viṣṅu, Kāraṅārṅavaśāyī Viṣṅu, Garbhodakaśāyī Viṣṅu, Nārāyaṅa, Catur-vyuha Nārāyaṅa. There are hundreds and thousands of viṣṅu-tattvas. So āra saba yata dekha tāṅra parikara, expansion. Real, original Kṛṣṅa, the Bhagavān, is Kṛṣṅa. Kṛṣṅas tu bhagavān svayam. Ete cāṁśa-kalāḥ puṁsaḥ kṛṣṅas tu bhagavān svayam [SB 1.3.28].

[All of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Śrī Kṛṣṅa is the original Personality of Godhead. All of them appear on planets whenever there is a disturbance created by the atheists. The Lord incarnates to protect the theists.]

rāmādi-mūrtiṣu-kalā-niyamena-tiṣṭhan nānāvatāram akarod bhuvaneṣu kintu kṛṣṅaḥ svayaṁ samabhavat paramaḥ pumān yo govindam ādi-puruṣaṁ tam ahaṁ bhajāmi [Bs 5.39]

[I worship Govinda, the primeval Lord, who manifested Himself personally as Kṛṣṅa and the different avatāras in the world in the forms of Rāma, Nṛsiṁha, Vāmana, etc., as His subjective portions.]

So if you understand Kṛṣṅa, then your life is successful. So those who have come to Vṛndāvana, they should try to understand Kṛṣṅa. That is the business. And unfortunately, they are busy in some other business. And if I criticize them, they become angry. So what can I do? I have to speak the truth. I cannot, I mean to say, amalgamate real and nonreal. That is not possible. So Kṛṣṅa... Try to understand. Here it is said that svayaṁ bhagavān kṛṣṅa ekale īśvara. He is the Supreme Personality of Godhead. Kṛṣṅa also says. Mattaḥ parataraṁ nānyat [Bg 7.7]:

[O conqueror of wealth [Arjuna], there is no Truth superior to Me. Everything rests upon Me, as pearls are strung on a thread.]

"Nobody is superior than Me." And how these rascals, they think that "I am equal to Kṛṣṅa"? Kṛṣṅa cannot be two. Kṛṣṅa is one. But He can expand. Rāmādi-mūrtiṣu-kalā-niyamena-tiṣṭhan [Bs 5.39]. Kalā, aṁśa-kalā, avatāra. There are description in the śāstra. So we have to understand how Kṛṣṅa expands. There are expansion. Advaitam acyutam anādim ananta-rūpam [Bs 5.33].

[I worship Govinda, the primeval Lord, who is inaccessible to the Vedas, but obtainable by pure unalloyed devotion of the soul, who is without a second, who is not subject to decay, is without a beginning, whose form is endless, who is the beginning, and the eternal puruṣa; yet He is a person possessing the beauty of blooming youth.]

Ananta-rūpam. Just like Kṛṣṅa... Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna... [Bg 18.61].

[The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.]

Kṛṣṅa is situated in everyone's heart, innumerable living entities. And not only that. Aṅḍāntara-sthaṁ-paramāṅu-cayāntara-stham [Bs 5.35].

[He is an undifferentiated entity as there is no distinction between potency and the possessor thereof. In His work of creation of millions of worlds, His potency remains inseparable. All the universes exist in Him and He is present in His fullness in every one of the atoms that are scattered throughout the universe, at one and the same time. Such is the primeval Lord whom I adore.]

Aṅḍāntara-stham. Kṛṣṅa, as Garbhodakaśāyī Viṣṅu, is within this universe. Not only within this universe, but within the atom, every atom. Aṅḍāntara-sthaṁ-paramāṅu-cayāntara. So Kṛṣṅa is so all-pervasive. But that does not mean everything Kṛṣṅa. [break]

The dogs and hogs of Vṛndāvana, they are also fortunate because they are in Vṛndāvana. So one life of dogs and hogs, then they will be liberated. But why should we take the risk of becoming dogs and hogs? Finish this business of understanding Kṛṣṅa in this life by chanting Hare Kṛṣṅa mantra. Remain pure, observing the rules and regulation. Then your life is successful. At the end: tyaktvā dehaṁ punar janma naiti mām eti kaunteya [Bg 4.9].

[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.]

This is the highest success of life.

Thank you very much.

Devotees: Jaya... [break] [end]