What is the Process to Understand Śrī Kṛṣṇa’s Appearance

What is the Process to Understand Śrī Kṛṣṇa’s Appearance?

On the eve of Śrī Kṛṣṇa Janmāṣṭamī, we present this article, which was first published in Śrī Caitanya Vāṇī magazine (Vol. 1, issue 7) in 1961. Herein, Śrīla Bhakti Pramoda Purī Mahārāja discusses the realisation of Śrī Kṛṣṇa through the process of bhakti and how the heart must be fully pure in order to become conscious of the ‘eternal Janmāṣṭamī.’

ajo’pi sannavyayātmā bhūtānām-īśvaro’pi san

prakṛtiṁ svām-adhiṣṭhāya saṁbhavāmy-ātmamāyayā

Though I am unborn and My form is imperishable, and though I am the Controller of all things, I still remain in control of My material energy and manifest through My own potency. (Bhagavad-gītā 4.6)

Śrī Bhagavān Himself explains the secret of His birth-pastime: “Although I am the Lord of all beings, unborn (ajā) and imperishable (avyaya) by nature, I Myself appear in the worlds of the Devas, humans, animals, etc., by resorting to My own divine nature – in other words, My eternal form of sat-cit-ānanda, through My self-originated potency – My internal spiritual energy, known as yogamāyā, or cit-śakti.”

Although the jīvātmā is by nature unborn, due to subjugation by māyā and bondage to karma, it becomes subject to the results of actions and is compelled to accept various births. But Śrī Hari, the completely independent Supreme Person, who is full of divine pastimes, manifests Himself in this material world in His sat-cit-ānanda-svarūpa, either by His own will, or in response to the desires of His devotees, for the eternal welfare of all jīvas of this world.

By the term svāṁ prakṛtim (‘My own nature’), Śrī Śrīdhara Svāmī explains it to be śuddha-sattvātmakā prakṛti (‘the nature composed of pure sattva’), while Śrī Rāmānujācārya interprets it as, prakṛtiṁ svabhāva svameva svabhāvam adhiṣṭhāya svarūpeṇa svecchayā sambhavāmi (‘I descend by assuming My own nature, My essential being, through My will alone, establishing My inherent nature as the basis’). Śrī Madhusūdana Sarasvatī has said, sva-svarūpam-adhiṣṭhāya svarūpārahita eva sambhavāmi deha-dehi-bhāvamantareṇa eva dehivad vyavahāramītyarthaḥ – the meaning is, “Remaining situated in My own svarūpa, I manifest Myself — and although I am free from the distinction between the body and the possessor of the body, I behave like an embodied being.”

Just as there is a distinction between the body and the possessor of the body in an embodied being bound by karma, there is no such distinction between the body and the possessor of the body in Śrī Bhagavān. In whatever form Bhagavān accepts – whether as a Deva, an animal, a sage, a human, etc. – He never loses awareness of His previously manifested svarūpa. The concealing, revealing etc. of His own svarūpa occurs through the agency of His iccha-śakti (will-power), known as yogamāyā. Through this, He first conceals His previously manifested svarūpa and then reveals His present svarūpa. The term ātma-māyā means ātmā-jñānena (‘by self-knowledge’). The word māyā is also used in the context of knowledge. Bhagavān, who is by nature endowed with the samvit-śakti-tattva (the reality of His cognitive potency), is constantly aware of His own svarūpa, and is also capable of bestowing that knowledge upon those persons who surrender unto Him.

Those who desire limited and perishable results are of small intelligence (antavantu phalaṁ teṣāṁ tad bhavaty-alpa-medhasām – Gītā 7.23). What to say of devotees of other Devatās, even scholars who are well-versed in all the śāstra and the Vedas etc. are incapable of fully knowing bhagavat-tattva, the Supreme Truth of Bhagavān, and fall into delusion. For this reason, Śrī Brahmā states:

athāpi te deva padāmbuja-dvaya-prasāda-leśānugṛhīta eva hi*

jānāti tattvaṁ bhagavan-mahimno na cānya eko ’pi ciraṁ vicinvan

*(Śrīmad Bhāgavatam 10.14.29)

This means – “O Lord! O Bhagavān! Only one who has received even a mere particle of the mercy of Your lotus feet truly knows Your real greatness. Besides that, no one is able to know it even after a long period of searching.”

jānantu eva *jānantu kiṁ bahuktyā na me prabho

manaso vapuṣo vāco vaibhavaṁ tava gocaraḥ

*(Śrīmad Bhāgavatam 10.14.38)

This means *– “*O Lord, what need do I have for further elaboration or word jugglery? Those proud scholars who think they have understood Your greatness — let them think they know it (though in truth, they do not); However, for me, Your splendour is beyond the reach of my body, mind, and speech.”

Except for Śrī Bhagavān’s exclusive devotees, all others are of limited intelligence and fall into illusion regarding bhagavat-tattva.

bhaktyāham ekayā grāhyaḥ

Only through exclusive bhakti am I truly knowable (*Śrīmad Bhāgavatam *11.14.21).

bhaktyā tv-ananyayā śakya aham evaṁ vidho’rjuna*

jñātuṁ draṣṭuṁ ca tattvena praveṣṭuṁ ca parantapa*

O Arjuna, I can only be fully known through bhakti-yoga**. **By such devotion one can truly see Me and attain Me, O conqueror of the enemy. (Bhagavad-gītā 11.54)

bhaktyā mām abhijānāti

Through such devotion that person knows Me in truth. (Bhagavad-gītā 18.55)

In many, many statements, regarding direct realisation or experience of Bhagavān, the necessity of bhakti alone has been declared. As stated in the Brahma-saṁhitā*:*

premāñjana-cchurita-bhakti-vilocanena

santaḥ sadaiva hṛdayeṣu vilokayanti

yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

(Brahma-saṁhitā 5.38)

The meaning is – “Only through eyes anointed with the salve of prema – the eyes of bhakti – do the sādhus constantly behold within their pure, sanctified hearts the inconceivable, all-attractive Śyāmasundara, the son of Yaśodā. I worship that original person, Govinda.”

The Māṭhara Śruti states:

bhaktir evainaṁ nayati, bhaktir evainaṁ darśayati bhakti-vaśaḥ puruṣo bhaktir eva bhūyasī

The meaning is – “It is bhakti alone that leads the jīvātmā to the lotus feet of Bhagavān; it is bhakti alone that enables one to behold Him. That Bhagavān is subjugated by bhakti, and the glory of bhakti alone is sung throughout all the śāstra.”

Otherwise, even after attaining extensive knowledge of many śāstras, the jīva remains deprived of true knowledge of the Supreme. For this reason, Śrī Bhagavān declares:

avyaktaṁ vyaktim āpannaṁ manyante mām abuddhayaḥ

paraṁ bhāvam ajānanto mamāvyayam anuttamam

(Bhagavad-gītā 7.24)

The meaning is –** “**Those who consider the non-differentiated conception to be the greatest and thus conclude that I am of an unmanifest, attributeless nature, and only appear as personal due to My activities — no matter how much they deliberate on the Vedānta and other śāstra, they still remain devoid of proper understanding. This is because they have not realised My supreme, imperishable, nature replete with eternal attributes.”

These kind of people with meagre intelligence think that the unmanifest, i.e., formless nature of Brahman which is beyond matter, assumes a material form and is born as a person in the house of Vasudeva. They cannot comprehend the supreme nature of Śrī Bhagavān – in other words, the transcendental nature of the līlā of His birth and activities (Bhagavad-gītā 4.9) which is beyond māyā. Śrīdhara Svāmīpāda has explained bhāva to mean svarūpa (intrinsic nature) and avyaya as ‘eternal, purely manifested supreme form’.

nāhaṁ prakāśaḥ sarvasya yoga-māyā-samāvṛtaḥ

*mūḍho’yaṁ nābhijānāti loko mām ajam avyayam

*(Bhagavad-gītā 7.25)

The essence of this statement of the Śrī Bhagavān is this — “Do not think that I was unmanifest, but recently I have become manifest in the form of Śyāmasundara, who is of the nature of sat-cit-ānanda; My form as Śyāmasundara is eternal; although I Myself am as effulgent as the sun of this material world, I still remain hidden from the eyes of ordinary people by the shadow of yogamāyā. For this reason, foolish people cannot know My imperishable form.”

Although Śrī Bhagavān is always present, possessing transcendental qualities, pastimes and associates, He does not reveal Himself to all people, places, times, or circumstances. Just as the sun, being covered by the Sumeru Mountain, is not always visible to human eyes, similarly, the sun-like Śrī Kṛṣṇa, being concealed by Yogamāyā, is not always perceivable to everyone. In His Śyāmasundara form, as the son of Vasudeva, He is beyond māyika birth etc; but all those jīvas deluded by māyā are unable to comprehend this. For this reason, rejecting bhajana of the lotus feet of Svayaṁ Bhagavān Kṛṣṇa, who is the ocean of unlimited auspicious qualities, they become inclined towards the worship of His impersonal nature as Brahman.

After roaming throughout the universe for many lifetimes, the jīva, by the mercy of Śrī Guru and Kṛṣṇa, receives the seed of the creeper of devotion – śraddhā (faith). That seed of śraddhā is sown in the field of the heart, and due to the result of watering it with the teachings emanating from the mouths of sādhus and the guru, in the form of śravaṇa and kīrtana, it sprouts, produces leaves, and continues to grow. In search of shelter, the jīva gradually penetrates the material universe, crosses over the Virajā River and the realm of Brahman, and attains the spiritual sky.

*tabe yāya tad upari goloka-vṛndāvana

kṛṣṇa-caraṇa kalpa-vṛkṣe kare ārohana

tāhāṅ vistārita hañā phale prema-phala

ihāṅ mālī sece nitya śravaṇādi jala*

Then, it continues travelling upwards till it gets to Goloka Vṛndāvana where it climbs the desire-tree of Kṛṣṇa’s lotus feet. There, it expands and produces the fruit of prema. Although here in this world, the gardener constantly sprinkles it with the water of hearing, chanting etc. (Caitanya-caritāmṛta, Madhya-līlā 19.154-155)

On the path of the bhakti-latā’s growth, one must take special care to ensure that the mad elephant of Vaiṣṇava aparādha, the sub-branch desires for bhukti and mukti, forbidden activities, kuṭināṭi (politics and hypocrisy), violence towards other jīvas, and the desire for profit, adoration, and prestige do not receive any indulgence in any way – then one will not be able to reach the root of the wish-fulfilling tree of Kṛṣṇa’s lotus feet in Vṛndāvana. Thus, it is absolutely necessary for the sādhaka who has taken dīkṣā from Śrī Guru-pāda-padma to have the affectionate association of sādhus who are superior to oneself and of a similar devotional mood.

*sādhu-saṅge kṛṣṇa-nāma ei mātra cāi

saṁsāra jinite āra kona vastu nāi*

The only goal is to chant kṛṣṇa-nāma in the association of sādhus. There is no other way of conquering material existence. (Prema Vivarta 6.13)

Mālī hañā kare sei bīja āropaṇa (‘Becoming a gardener, one sows the seed of bhakti’ – Caitanya-caritāmṛta, Madhya-līlā 19.152) – In the statement it is said that the sādhaka must become a gardener; if this does not happen, in other words, if one does not accept the difficulties of sādhana for purifying the field of the heart and does not focus on anartha-nivṛtti – then the seed planted in the heart of the initiated sādhaka will not sprout. Moreover, even if it does sprout and grow leaves, during the growth of the bhakti-latā, various obstacles will arise, causing the main branch to become stunted. By the mercy of the sādhus and guru, if good fortune arises for the jīva to overcome all obstacles and reach the base of the wish-fulfilling tree of Kṛṣṇa’s lotus feet, then, becoming engaged in the service of that desire-tree, he attains the supreme goal of life – the good fortune of relishing the ever-fresh sweet rasa of the fruit of prema.

Through the pastime of cleaning the Guṇḍicā temple on the day before the Ratha-yātrā of Śrī Śrī Jagannāthadeva in Nīlācala, Śrīman Mahāprabhu has taught in what way our hearts must be totally devoid of all thorns, straw and garbage of things unrelated to the service of Kṛṣṇa (anyābhilāṣa), dust in the form of desires for material and heavenly happiness, stones in the form of jñāna, yoga etc, which are not connected with bhakti-yoga and the knowledge of sambandha, abhidheya and prayojana, as well as very subtle impurities such as diplomacy (kuṭināṭi), the desire for fame (pratiṣṭhāśā), violence to other beings (jīva-hiṁsā), forbidden conduct (niṣedhācāra), the desire for gain (lābha) and honour (pūjā), etc. By regularly hearing about Kṛṣṇa’s name, form, qualities, and pastimes in the association of sādhus and the guru, and in the spirit of serving them, this cleansing of the Guṇḍicā temple in the heart is easily and properly accomplished.

Only with such a pure and spotless heart does the jīva become capable of perceiving the eternal appearance of Śrī Kṛṣṇa – the eternal Kṛṣṇa Janmāṣṭamī – and realises His supremely enchanting, pure sac-cid-ānanda nature. By that alone, one’s life becomes blessed and truly successful. Otherwise, without the realisation of Kṛṣṇa’s appearance, one’s life becomes accursed and meaningless.

(Translated into English by Swami Bhaktivijñāna Giri)

📖 Śrī Dāmodara Kathā – The History of Rādhā Dāmodara Temple (Book) Kṛṣṇa-tattva (The Fundamental Reality of Śrī Kṛṣṇa) by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura The Birth of Śrī Kṛṣṇa by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura The Ontological Position of Śrī Śrī Rādhā-Govinda by Śrīla Bhakti Rakṣaka Śrīdhara Deva Gosvāmī Śrī Govardhana Pūjā by Śrīla Bhakti Rakṣaka Śrīdhara Deva Gosvāmī Śrī Narasiṁha Caturdaśī by Śrīla Bhakti Rakṣaka Śrīdhara Deva Gosvāmī Śrī Śrī Rādhā Kṛṣṇa – The Fountainhead of All Tattvas by Śrīla Bhakti Pramoda Purī Gosvāmī What is the Process to Understand Śrī Kṛṣṇa’s Appearance? by Śrīla Bhakti Pramoda Purī Gosvāmī Kṛṣṇa – The Supreme Vedāntist by Śrīla A.C. Bhaktivedānta Swami Prabhupāda A Letter to the Editor of the Navbharat Times by Śrīla A.C. Bhaktivedānta Swami Prabhupāda Dāsa Gosvāmī and the Unique Position of Govardhana by Śrīla Bhakti Gaurava Narasiṅgha Mahārāja The Worship of Govardhana by Śrīla Bhakti Gaurava Narasiṅgha Mahārāja Śrī Kṛṣṇa Janmāṣṭamī by Śrīla Bhakti Gaurava Narasiṅgha Mahārāja Questions and Answers on Baladeva Tattva by Śrīla Bhakti Gaurava Narasiṅgha Mahārāja The Worship of Lord Narasiṁha by Śrīla Bhakti Gaurava Narasiṅgha Mahārāja The Dawn of the Age of Love? by Śrīla Bhakti Gaurava Narasiṅgha Mahārāja More on Kalki Avatāra by Swami B.V. Giri

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