???.(1). All avatÄras who descend from the spiritual world to the material world come through the agency of Ksirodaka-ÅÄyi ViČÅu. But when Lord Krsna appears in His original, two-handed form, it is to be understood that He is the Supreme Personality of Godhead Himself, svayam bhagavƤn, the source of all avatÄras. For instance, although Lord VarÄha appears through the nose of Lord BrahmƤ, Lord BrahmƤ is not the cause of Lord VarƤha. Similarly, although Lord Krsna appears through the agency of Lord Visnu, Krsna Himself is the very source of ViČnu. This is confirmed in Srimad. BhƤgavatam (1.3.28):
ete cÄmsa-kalah purhsah krsnas tu bhagavÄn svayam
āAll the lists of the incarnations of Godhead submitted herewith are either plenary expansions or parts of the plenary expansions of the Supreme Godhead, but Krsna is the Supreme Personality of Godhead Himself.ā
???. (2). As already stated, Lord Krsna displays four qualities that even Lord NÄrƤyaÅa does not possess: lilƤ-mÄdhurya, prema-mĆ„dhurya, veÅu-madhurya, and rĆ¼pa-mÄdhurya. (For details see p. 26)
siddhƤntatas tv abhede āpi ÅriÅa-krsna-svarĆ¼payoh rasenotkrsyate krsna- rĆ¼pam eÅÄ rasa-sthitih ā
According to transcendental realization, there is no difference between the forms of NƤrƤyana and Krsna. Yet, in Krsna there is a special transcendental attraction due to the conjugal mellow, and consequently He surpasses NÄrƤyaÅa. This is the conclusion of transcendental mellows.ā (Bhakti-rasÄmrta-sindhu 1.2.59)
Because of those four distinctly attractive qualities, to associate with Lord KrÅÅa even the goddess of fortune, LakÅmi-devi, abandoned all transcendental happiness in Vaikuntha and accepted vows and regulative principles and performed unlimited austerities over a long duration of time:
kasyƤnubhƤvo āsya na deva vidmahe tavÄnghri-renu-sparasddhikarah yad-vƤnchayd Årir lalanÄcarat tapo vihaya kamƤn su-ciram dhrta-vrata
āO Lord, we do not know how the serpent Kaliya has attained this great opportunity of being touched by the dust of Your lotus feet. For this end, the goddess of fortune (LakÅmi) performed austerities for centuries, giving up all other desires and undertaking austere vows.ā (BhƤgavatam 10.16.36)
āWhen Lord Sri Krsna was dancing with the gopis in the rasa-lila, the gopis were embraced by the arms of the Lord. This transcendental favor was never bestowed upon the goddess of fortune or other consorts in the spiritual world.ā (Bhagavatam 10.47.60)
The gopis, who taste the nectar of Lord Krsnaās eternal association, are fully satisfied and never feel any attraction to the form of Lord NÄrƤyaÅa-which further proves Lord Krsnaās superiority.
???. (3). In the BrahmƤnda PurƤÅa it is said:
sahasra-nÄmnƤm punyanÄm trir Ƥvrttya tu yat phalam ekƤvrttya tu krsnasya nƤmaikam tat prayacchati
āBy uttering the single name of Krsna just once, one attains the same benefit as that gained by reciting Lord VisÅuās thousand names three times.ā
???. (4). In the Brahma-samhitÄ (5.43), Lord BrahmĆ£ said:
goloka-nÄmni nija-dhƤmni tale ca tasya devi-mahesa-hari-dhamasu teÅu teÅu
āLowest of all is located Devi-dhama [the mundane world); next above it is Mahesa-dhama; above Mahesa-dhama is placed Hari-dhama. And above all of them is located Krsnaās own realm, named Goloka.ā
Thus we have established that Lord Krsnaās form, qualities, name, and abode are superior to those of Lord Visnu, bearing in mind that Lord Visnu is none other than Lord Krsna in His form of opulence (aisvarya).
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