1|Adi 5-1975: The Glories of Lord Nityananda Balarama
2|Chapter 5
3|The Glories of Lord Nityananda Balarama
4|This chapter is chiefly devoted to describing the essential
>|nature and glories of Sri Nityananda Prabhu. Lord Sri Krsna
>|is the absolute Personality of Godhead, and His first
>|expansion in a form for pastimes is Sri Balarama.
5|Beyond the limitation of this material world is the
>|spiritual sky, paravyoma, which has many spiritual planets,
>|the supreme of which is called Krsnaloka. Krsnaloka, the
>|abode of Krsna, has three divisions, which are known as
>|Dvaraka, Mathura and Gokula. In that abode the Personality
>|of Godhead expands Himself into four plenary portions-Krsna,
>| Balarama, Pradyumna (the transcendental Cupid) and
>|Aniruddha. They are known as the original quadruple forms.
6|In Krsnaloka is a transcendental place known as Svetadvipa
>|or Vrndavana. Below Krsnaloka in the spiritual sky are the
>|Vaikuntha planets. On each Vaikuntha planet a four-handed
>|Narayana, expanded from the first quadruple manifestation,
>|is present. The Personality of Godhead known as Sri
>|Balarama in Krsnaloka is the original Sankarsana (
>|attracting Deity), and from this Sankarsana expands another
>|Sankarsana, called Maha-sankarsana, who resides in one of
>|the Vaikuntha planets. By His internal potency, Maha-
>|sankarsana maintains the transcendental existence of all
>|the planets in the spiritual sky, where all the living
>|beings are eternally liberated souls. The influence of the
>|material energy is conspicuous there by its absence. On
>|those planets the second quadruple manifestation is present.
7|Outside of the Vaikuntha planets is the impersonal
>|manifestation of Sri Krsna, which is known as the
>|Brahmaloka. On the other side of the Brahmaloka is the
>|spiritual karana-samudra, or Causal Ocean. The material
>|energy exists on the other side of the Causal Ocean,
>|without touching it. In the Causal Ocean is Maha-Visnu, the
>|original purusa expansion from Sankarsana. This Maha-Visnu
>|places His glance over the material energy, and by a
>|reflection of His transcendental body He amalgamates
>|Himself within the material elements.
8|As the source of the material elements, the material energy
>|is known as pradhana, and as the source of the
>|manifestations of the material energy it is known as maya.
>|But material nature is inert in that she has no independent
>|power to do anything. She is empowered to make the cosmic
>|manifestation by the glance of Maha-Visnu. Therefore the
>|material energy is not the original cause of the material
>|manifestation. Rather, the transcendental glance of Maha-
>|Visnu over material nature produces that cosmic
>|manifestation.
9|Maha-Visnu again enters every universe as the reservoir of
>|all living entities, Garbhodakasayi Visnu. From
>|Garbhodakasayi Visnu expands Ksirodakasayi Visnu, the
>|Supersoul of every living entity. Garbhodakasayi Visnu also
>|has His own Vaikuntha planet in every universe, where He
>|lives as the Supersoul or supreme controller of the
>|universe. Garbhodakasayi Visnu reclines in the midst of the
>|watery portion of the universe and generates the first
>|living creature of the universe, Brahma. The imaginary
>|universal form is a partial manifestation of Garbhodakasayi
>|Visnu.
10|In the Vaikuntha planet in every universe is an ocean of
>|milk, and within that ocean is an island called Svetadvipa,
>|where Lord Visnu lives. Therefore this chapter describes
>|two Svetadvipas-one in the abode of Krsna and the other in
>|the ocean of milk in every universe. The Svetadvipa in the
>|abode of Krsna is identical with Vrndavana-dhama, which is
>|the place where Krsna appears Himself to display His loving
>|pastimes. In the Svetadvipa within every universe is a Sesa
>|form of Godhead who serves Visnu by assuming the form of
>|His umbrella, slippers, couch, pillows, garments, residence,
>| sacred thread, throne and so on.
11|Lord Baladeva in Krsnaloka is Nityananda Prabhu. Therefore
>|Nityananda Prabhu is the original Sankarsana, and Maha-
>|sankarsana and His expansions as the purusas in the
>|universes are plenary expansions of Nityananda Prabhu.
12|In this chapter the author has described the history of his
>|leaving home for a personal pilgrimage to Vrndavana and his
>|achieving all success there. In this description it is
>|revealed that the author's original paternal home and
>|birthplace were in the district of Katwa, in the village of
>|Jhamatapura, which is near Naihati. Krsnadasa Kaviraja's
>|brother invited Sri Minaketana Ramadasa, a great devotee of
>|Lord Nityananda, to his home, but a priest named Gunarnava
>|Misra did not receive him well, and Krsnadasa Kaviraja
>|Gosvami's brother, not recognizing the glories of Lord
>|Nityananda, also took sides with the priest. Therefore
>|Ramadasa became sorry, broke his flute and went away. This
>|was a great disaster for the brother of Krsnadasa Kaviraja
>|Gosvami. But on that very night Lord Nityananda Prabhu
>|Himself graced Krsnadasa Kaviraja Gosvami in a dream and
>|ordered him to leave on the next day for Vrndavana.
13|Adi 5.1
14|TEXT 1
15|TEXT
16|vande 'nantadbhutaisvaryam
17|sri-nityanandam isvaram
18|yasyecchaya tat-svarupam
19|ajnenapi nirupyate
20|SYNONYMS
21|vande-let me offer my obeisances; ananta-unlimited; adbhuta-
>|and wonderful; aisvaryam-whose opulence; sri-nityanandam-
>|unto Lord Nityananda; isvaram-the Supreme Personality of
>|Godhead; yasya-whose; icchaya-by the will; tat-svarupam-His
>|identity; ajnena-by the ignorant; api-even; nirupyate-can
>|be ascertained.
22|TRANSLATION
23|Let me offer my obeisances to Lord Sri Nityananda, the
>|Supreme Personality of Godhead, whose opulence is wonderful
>|and unlimited. By His will, even a fool can understand His
>|identity.
24|Adi 5.2
25|TEXT 2
26|TEXT
27|jaya jaya sri-caitanya jaya nityananda
28|jayadvaita-candra jaya gaura-bhakta-vrnda
29|SYNONYMS
30|jaya jaya-all glories; sri-caitanya-to Sri Caitanya
>|Mahaprabhu; jaya nityananda-all glories to Lord Nityananda;
>|jaya advaita-candra-all glories to Advaita Acarya; jaya
>|gaura-bhakta-vrnda-all glories to the devotees of Lord Sri
>|Caitanya Mahaprabhu.
31|TRANSLATION
32|All glories to Sri Caitanya Mahaprabhu. All glories to Lord
>|Nityananda . All glories to Advaita Acarya . And all
>|glories to all the devotees of Lord Caitanya Mahaprabhu .
33|Adi 5.3
34|TEXT 3
35|TEXT
36|ei sat-sloke kahila krsna-caitanya-mahima
37|panca-sloke kahi nityananda-tattva-sima
38|SYNONYMS
39|ei-this; sat-sloke-in six verses; kahila-described; krsna-
>|caitanya-mahima-the glories of Lord Sri Caitanya Mahaprabhu;
>| panca-sloke-in five verses; kahi-let me explain;
>|nityananda-of Lord Nityananda; tattva-of the truth; sima-
>|the limitation.
40|TRANSLATION
41|I have described the glory of Sri Krsna Caitanya in six
>|verses. Now, in five verses, I shall describe the glory of
>|Lord Nityananda.
42|Adi 5.4
43|TEXT 4
44|TEXT
45|sarva-avatari krsna svayam bhagavan
46|tanhara dvitiya deha sri-balarama
47|SYNONYMS
48|sarva-avatari-the source of all incarnations; krsna-Lord
>|Krsna; svayam-personally; bhagavan-the Supreme Personality
>|of Godhead; tanhara-His; dvitiya-second; deha-expansion of
>|the body; sri-balarama-Lord Balarama.
49|TRANSLATION
50|The Supreme Personality of Godhead, Krsna, is the
>|fountainhead of all incarnations. Lord Balarama is His
>|second body.
51|PURPORT
52|Lord Sri Krsna, the absolute Personality of Godhead, is the
>|primeval Lord, the original form of Godhead, and His first
>|expansion is Sri Balarama. The Personality of Godhead can
>|expand Himself in innumerable forms. The forms that have
>|unlimited potency are called svamsa, and forms that have
>|limited potencies (the living entities) are called
>|vibhinnamsa.
53|Adi 5.5
54|TEXT 5
55|TEXT
56|eka-i svarupa donhe, bhinna-matra kaya
57|adya kaya-vyuha, krsna-lilara sahaya
58|SYNONYMS
59|eka-i-one; svarupa-identity; donhe-both of Them; bhinna-
>|matra kaya-only two different bodies; adya-original; kaya-
>|vyuha-quadruple expansions; krsna-lilara-in the pastimes of
>|Lord Krsna; sahaya-assistance.
60|TRANSLATION
61|They are both one and the same identity. They differ only
>|in form. He is the first bodily expansion of
>|Krsna, and He assists in Lord Krsna's transcendental
>|pastimes.
62|PURPORT
63|Balarama is a svamsa expansion of the Lord, and therefore
>|there is no difference in potency between Krsna and
>|Balarama. The only difference is in Their bodily structure.
>|As the first expansion of Godhead, Balarama is the chief
>|Deity among the first quadruple forms, and He is the
>|foremost assistant of Sri Krsna in His transcendental
>|activities.
64|Adi 5.6
65|TEXT 6
66|TEXT
67|sei krsna-navadvipe sri-caitanya-candra
68|sei balarama-sange sri-nityananda
69|SYNONYMS
70|sei krsna-that original Krsna; navadvipe-at Navadvipa; sri-
>|caitanya-candra-Lord Sri Caitanya Mahaprabhu; sei balarama-
>|that Lord Balarama; sange-with Him; sri-nityananda-Lord
>|Nityananda.
71|TRANSLATION
72|That original Lord Krsna appeared in Navadvipa as Lord
>|Caitanya, and Balarama appeared with Him as Lord Nityananda.
73|Adi 5.7
74|TEXT 7
75|TEXT
76|sankarsanah karana-toya-sayi
77|garbhoda-sayi ca payobdhi-sayi
78|sesas ca yasyamsa-kalah sa nitya-
79|nandakhya-ramah saranam mamastu
80|SYNONYMS
81|sankarsanah-Maha-sankarsana in the spiritual sky; karana-
>|toya-sayi-Karanodakasayi Visnu, who lies in the Causal
>|Ocean; garbha-uda-sayi-Garbhodakasayi Visnu, who lies in
>|the Garbhodaka Ocean of the universe; ca-and; payah-abdhi-
>|sayi-Ksirodakasayi Visnu, who lies in the ocean of milk;
>|sesah-Sesa Naga, the couch of Visnu; ca-and; yasya-whose;
>|amsa-plenary portions; kalah-and parts of the plenary
>|portions; sah-He; nityananda-akhya-known as Lord Nityananda;
>| ramah-Lord Balarama; saranam-shelter; mama-my; astu-let
>|there be.
82|TRANSLATION
83|May Sri Nityananda Rama be the object of my constant
>|remembrance. Sankarsana, Sesa Naga and the Visnus who lie
>|on the Karana Ocean, Garbha Ocean and ocean of milk are His
>|plenary portions and the portions of His plenary portions.
84|PURPORT
85|Sri Svarupa Damodara Gosvami has recorded this verse in his
>|diary to offer his respectful obeisances to Lord Nityananda
>|Prabhu. This verse also appears as the seventh of the first
>|fourteen verses of Sri Caitanya-caritamrta.
86|Adi 5.8
87|TEXT 8
88|TEXT
89|sri-balarama gosani mula-sankarsana
90|panca-rupa dhari' karena krsnera sevana
91|SYNONYMS
92|sri-balarama-Balarama; gosani-the Lord; mula-sankarsana-the
>|original Sankarsana; panca-rupa dhari'-accepting five
>|bodies; karena-does; krsnera-of Lord Krsna; sevana-service.
93|TRANSLATION
94|Lord Balarama is the original Sankarsana. He assumes five
>|other forms to serve Lord Krsna.
95|Adi 5.9
96|TEXT 9
97|TEXT
98|apane karena krsna-lilara sahaya
99|srsti-lila-karya kare dhari' cari kaya
100|SYNONYMS
101|apane-personally; karena-performs; krsna-lilara sahaya-
>|assistance in the pastimes of Lord Krsna; srsti-lila-of the
>|pastimes of creation; karya-the work; kare-does; dhari'-
>|accepting; cari kaya-four bodies.
102|TRANSLATION
103|He Himself helps in the pastimes of Lord Krsna, and He does
>|the work of creation in four other forms.
104|Adi 5.10
105|TEXT 10
106|TEXT
107|srsty-adika seva,-tanra ajnara palana
108|'sesa'-rupe kare krsnera vividha sevana
109|SYNONYMS
110|srsti-adika seva-service in the matter of creation; tanra-
>|His; ajnara-of the order; palana-execution; sesa-rupe-the
>|form of Lord Sesa; kare-does; krsnera-of Lord Krsna;
>|vividha sevana-varieties of service.
111|TRANSLATION
112|He executes the orders of Lord Krsna in the work of
>|creation, and in the form of Lord Sesa He serves Krsna in
>|various ways.
113|PURPORT
114|According to expert opinion, Balarama, as the chief of the
>|original quadruple forms, is also the original Sankarsana.
>|Balarama, the first expansion of Krsna, expands Himself in
>|five forms: (1) Maha-sankarsana, (2) Karanabdhisayi, (3)
>|Garbhodakasayi, (4) Ksirodakasayi, and (5) Sesa. These five
>|plenary portions are responsible for both the spiritual and
>|material cosmic manifestations. In these five forms Lord
>|Balarama assists Lord Krsna in His activities. The first
>|four of these forms are responsible for the cosmic
>|manifestations, whereas Sesa is responsible for personal
>|service to the Lord. Sesa is called Ananta, or unlimited,
>|because He assists the Personality of Godhead in His
>|unlimited expansions by performing an unlimited variety of
>|services. Sri Balarama is the servitor Godhead who serves
>|Lord Krsna in all affairs of existence and knowledge. Lord
>|Nityananda Prabhu, who is the same servitor Godhead,
>|Balarama, performs the same service to Lord Gauranga by
>|constant association.
115|Adi 5.11
116|TEXT 11
117|TEXT
118|sarva-rupe asvadaye krsna-sevananda
119|sei balarama-gaura-sange nityananda
120|SYNONYMS
121|sarva-rupe-in all these forms; asvadaye-tastes; krsna-seva-
>|ananda-the transcendental bliss of serving Krsna; sei
>|balarama-that Lord Balarama; gaura-sange-with Gaurasundara;
>|nityananda-Lord Nityananda.
122|TRANSLATION
123|In all the forms He tastes the transcendental bliss of
>|serving Krsna. That same Balarama is Lord Nityananda, the
>|companion of Lord Gaurasundara.
124|Adi 5.12
125|TEXT 12
126|TEXT
127|saptama slokera artha kari cari-sloke
128|yate nityananda-tattva jane sarva-loke
129|SYNONYMS
130|saptama slokera-of the seventh verse; artha-the meaning;
>|kari-I do; cari-sloke-in four verses; yate-in which;
>|nityananda-tattva-the truth of Lord Nityananda; jane-one
>|knows; sarva-loke-all over the world.
131|TRANSLATION
132|I have explained this seventh verse in four subsequent
>|verses. By these verses all the world can know the truth
>|about Lord Nityananda.
133|Adi 5.13
134|TEXT 13
135|TEXT
136|mayatite vyapi-vaikuntha-loke
137|purnaisvarye sri-catur-vyuha-madhye
138|rupam yasyodbhati sankarsanakhyam
139|tam sri-nityananda-ramam prapadye
140|SYNONYMS
141|maya-atite-beyond the material creation; vyapi-all-
>|expanding; vaikuntha-loke-in Vaikunthaloka, the spiritual
>|world; purna-aisvarye-endowed with full opulence; sri-catuh-
>|vyuha-madhye-in the quadruple expansions (Vasudeva,
>|Sankarsana, Pradyumna and Aniruddha); rupam-form; yasya-
>|whose; udbhati-appears; sankarsana-akhyam-known as
>|Sankarsana; tam-to Him; sri-nityananda-ramam-to Lord
>|Balarama in the form of Lord Nityananda; prapadye-I
>|surrender.
142|
143|TRANSLATION
144|I surrender unto the lotus feet of Sri Nityananda Rama, who
>|is known as Sankarsana in the midst of the catur-vyuha [
>|consisting of Vasudeva, Sankarsana, Pradyumna and Aniruddha]
>|. He possesses full opulences and resides in Vaikunthaloka,
>|far beyond the material creation.
145|PURPORT
146|This is a verse from Sri Svarupa Damodara Gosvami's diary.
>|It appears as the eighth of the first fourteen verses of
>|Sri Caitanya-caritamrta.
147|Adi 5.14
148|TEXT 14
149|TEXT
150|prakrtira para 'paravyoma'-name dhama
151|krsna-vigraha yaiche vibhuty-adi-gunavan
152|SYNONYMS
153|prakrtira-the material nature; para-beyond; para-vyoma-the
>|spiritual sky; name-in name; dhama-the place; krsna-vigraha-
>|the form of Lord Krsna; yaiche-just as; vibhuti-adi-like
>|the six opulences; guna-van-full with transcendental
>|attributes.
154|TRANSLATION
155|Beyond the material nature lies the realm known as
>|paravyoma, the spiritual sky. Like Lord Krsna Himself, it
>|possesses all transcendental attributes, such as the six
>|opulences.
156|PURPORT
157|According to Sankhya philosophy, the material cosmos is
>|composed of twenty-four elements: the five gross material
>|elements, the three subtle material elements, the five
>|knowledge-acquiring senses, the five active senses, the
>|five objects of sense pleasure, and the mahat-tattva (the
>|total material energy). Empiric philosophers, unable to go
>|beyond these elements, speculate that anything beyond them
>|must be avyakta, or inexplicable. But the world beyond the
>|twenty-four elements is not inexplicable, for it is
>|explained in the Bhagavad-gita as the eternal (sanatana)
>|nature. Beyond the manifested and unmanifested existence of
>|material nature (vyaktavyakta) is the sanatana nature,
>|which is called the paravyoma, or the spiritual sky. Since
>|that nature is spiritual in quality, there are no
>|qualitative differences there; everything there is
>|spiritual, everything is good, and everything possesses the
>|spiritual form of Sri Krsna Himself. That spiritual sky is
>|the manifested internal potency of Sri Krsna; it is
>|distinct from the material sky manifested by His external
>|potency.
158|The all-pervading Brahman, the impersonal
>|glowing ray of Sri Krsna, exists in the spiritual world
>|with the Vaikuntha planets. We can get some idea of that
>|spiritual sky by a comparison to the material sky, for the
>|rays of the sun in the material sky can be compared to the
>|brahmajyoti, the glowing rays of the Personality of Godhead.
>| In the brahmajyoti there are unlimited Vaikuntha planets,
>|which are spiritual and therefore self-luminous, with a
>|glow many times greater than that of the sun. The
>|Personality of Godhead Sri Krsna, His innumerable plenary
>|portions and the portions of His plenary portions dominate
>|each Vaikuntha planet. In the highest region of the
>|spiritual sky is the planet called Krsnaloka, which has
>|three divisions, namely Dvaraka, Mathura and Goloka
>|.
159|To a gross materialist this kingdom of God, Vaikuntha, is
>|certainly a mystery. But to an ignorant man everything is a
>|mystery for want of sufficient knowledge. The kingdom of
>|God is not a myth. Even the material planets, which float
>|over our heads in the millions and billions, are still a
>|mystery to the ignorant. Material scientists are now
>|attempting to penetrate this mystery, and a day may come
>|when the people of this earth will be able to travel in
>|outer space and see the variegatedness of these millions of
>|planets with their own eyes. In every planet there is as
>|much material variegatedness as we find in our own planet.
160|This planet earth is but an insignificant spot in the
>|cosmic structure. Yet foolish men, puffed up by a false
>|sense of scientific advancement, have concentrated their
>|energy in a pursuit of so-called economic development on
>|this planet, not knowing of the variegated economic
>|facilities available on other planets. According to modern
>|astronomy, the gravity of the moon is different from that
>|of earth. Therefore one who goes to the moon will be able
>|to pick up large weights and jump vast distances. In the
>|Ramayana, Hanuman is described as being able to lift huge
>|weights as heavy as hills and jump over the ocean. Modern
>|astronomy has confirmed that this is indeed possible.
161|The disease of the modern civilized man is his disbelief of
>|everything in the revealed scriptures. Faithless
>|nonbelievers cannot make progress in spiritual realization,
>|for they cannot understand the spiritual potency. The small
>|fruit of a banyan contains hundreds of seeds, and in each
>|seed is the potency to produce another banyan tree with the
>|potency to produce millions more of such fruits. This law
>|of nature is visible before us, although how it works is
>|beyond our understanding. This is but an insignificant
>|example of the potency of Godhead; there are many similar
>|phenomena that no scientist can explain.
162|Everything, in fact, is inconceivable, for the truth is
>|revealed only to the proper persons. Although there are
>|varieties of personalities, from Brahma down to the
>|insignificant ant, all of whom are living beings, their
>|development of knowledge is different. Therefore we have to
>|gather knowledge from the right source. Indeed, in reality
>|we can get knowledge only from the Vedic sources. The four
>|Vedas, with their supplementary Puranas, the Mahabharata,
>|the Ramayana and their corollaries, which are known as
>|smrtis, are all authorized sources of knowledge. If we are
>|at all to gather knowledge, we must gather it from these
>|sources without hesitation.
163|Revealed knowledge may in the beginning be unbelievable
>|because of our paradoxical desire to verify everything with
>|our tiny brains, but the speculative means of attaining
>|knowledge is always imperfect. The perfect knowledge
>|propounded in the revealed scriptures is confirmed by the
>|great acaryas, who have left ample commentations upon them;
>|none of these acaryas has disbelieved in the sastras. One
>|who disbelieves in the sastras is an atheist, and we should
>|not consult an atheist, however great he may be. A staunch
>|believer in the sastras, with all their diversities, is the
>|right person from whom to gather real knowledge. Such
>|knowledge may seem inconceivable in the beginning, but when
>|put forward by the proper authority its meaning is revealed,
>| and then one no longer has any doubts about it.
164|Adi 5.15
165|TEXT 15
166|TEXT
167|sarvaga, ananta, vibhu-vaikunthadi dhama
168|krsna, krsna-avatarera tahani visrama
169|SYNONYMS
170|sarva-ga-all-pervading; ananta-unlimited; vibhu-greatest;
>|vaikuntha-adi dhama-all the places known as Vaikunthaloka;
>|krsna-of Lord Krsna; krsna-avatarera-of the incarnations of
>|Lord Krsna; tahani-there; visrama-the residence.
171|TRANSLATION
172|That Vaikuntha region is all-pervading, infinite and
>|supreme. It is the residence of Lord Krsna and His
>|incarnations.
173|Adi 5.16
174|TEXT 16
175|TEXT
176|tahara upari-bhage 'krsna-loka'-khyati
177|dvaraka-mathura-gokula-tri-vidhatve sthiti
178|SYNONYMS
179|tahara-of all of them; upari-bhage-on the top; krsna-loka-
>|khyati-the planet known as Krsnaloka; dvaraka-mathura-
>|gokula-the three places known as Dvaraka, Mathura and
>|Vrndavana; tri-vidhatve-in three departments; sthiti-
>|situated.
180|TRANSLATION
181|In the highest region of that spiritual sky is the
>|spiritual planet called Krsnaloka. It has three divisions-
>|Dvaraka, Mathura and Gokula.
182|Adi 5.17
183|TEXT 17
184|TEXT
185|sarvopari sri-gokula-vrajaloka-dhama
186|sri-goloka, svetadvipa, vrndavana nama
187|SYNONYMS
188|sarva-upari-above all of them; sri-gokula-the place known
>|as Gokula; vraja-loka-dhama-the place of Vraja; sri-goloka-
>|the place named Goloka; sveta-dvipa-the white island;
>|vrndavana nama-also named Vrndavana.
189|TRANSLATION
190|Sri Gokula, the highest of all, is also called Vraja,
>|Goloka, Svetadvipa and Vrndavana.
191|Adi 5.18
192|TEXT 18
193|TEXT
194|sarvaga, ananta, vibhu, krsna-tanu-sama
195|upary-adho vyapiyache, nahika niyama
196|SYNONYMS
197|sarva-ga-all-pervading; ananta-unlimited; vibhu-the
>|greatest; krsna-tanu-sama-exactly like the transcendental
>|body of Krsna; upari-adhah-up and down; vyapiyache-expanded;
>| nahika-there is no; niyama-regulation.
198|TRANSLATION
199|Like the transcendental body of Lord Krsna, Gokula is all-
>|pervading, infinite and supreme. It expands both above and
>|below, without any restriction.
200|PURPORT
201|Srila Jiva Gosvami, the great authority and philosopher in
>|the line of Sri Caitanya Mahaprabhu, has discussed the
>|abode of Krsna in his Krsna-sandarbha. In the Bhagavad-gita
>|the Lord refers to "My abode." Srila Jiva Gosvami,
>|examining the nature of Krsna's abode, refers to the Skanda
>|Purana, which states:
202|ya yatha bhuvi vartante
203|puryo bhagavatah priyah
204|tas tatha santi vaikunthe
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205|tat-tal-lilartham adrtah
206|"The abodes of Godhead in the material
>|world, such as Dvaraka, Mathura and Goloka, are facsimiles
>|representing the abodes of Godhead in the kingdom of God,
>|Vaikuntha-dhama." The unlimited spiritual atmosphere of
>|that Vaikuntha-dhama is far above and beyond the material
>|cosmos. This is confirmed in the Svayambhuva- tantra in a
>|discussion between Lord Siva and Parvati regarding the
>|effect of chanting the mantra of fourteen syllables. There
>|it is stated:
207|nana -kalpa -latakirnam
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208|vaikuntham vyapakam smaret
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209|adhah samyam gunanam ca
210|prakrtih sarva-karanam
211|"While chanting the mantra, one should always remember the
>|spiritual world, which is very extensive and full of desire
>|trees that can yield anything one desires. Below that
>|Vaikuntha region is the potential material energy, which
>|causes the material manifestation." The places of the
>|pastimes of Lord Krsna, such as Dvaraka, Mathura and
>|Vrndavana, eternally and independently exist in Krsnaloka.
>|They are the actual abode of Lord Krsna, and there is no
>|doubt that they are situated above the material cosmic
>|manifestation.
212|The abode known as Vrndavana or Gokula is also known as
>|Goloka. The Brahma-samhita states that Gokula, the highest
>|region of the kingdom of God, resembles a lotus flower with
>|thousands of petals. The outer portion of that lotuslike
>|planet is a square place known as Svetadvipa. In the inner
>|portion of Gokula there is an elaborate arrangement for Sri
>|Krsna's residence with His eternal associates such as Nanda
>|and Yasoda. That transcendental abode exists by the energy
>|of Sri Baladeva, who is the original whole of Sesa, or
>|Ananta. The tantras also confirm this description by
>|stating that the abode of Sri Anantadeva, the plenary
>|portion of Baladeva, is called the kingdom of God.
>|Vrndavana-dhama is the innermost abode within the
>|quadrangular realm of Svetadvipa, which lies outside of the
>|boundary of Gokula Vrndavana.
213|According to Jiva Gosvami, Vaikuntha is also called
>|Brahmaloka. The Narada-pancaratra, in a statement
>|concerning the mystery of Vijaya, describes:
214|tat sarvopari goloke
215|tatra lokopari svayam
216|viharet paramanandi
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217|govindo 'tula
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>|-nayakah
218|"The predominator of the gopis, Govinda, the principal
>|Deity of Gokula, always enjoys Himself in a place called
>|Goloka in the topmost part of the spiritual sky."
219|From the authoritative evidence cited by Jiva Gosvami we
>|may conclude that Krsnaloka is the supreme planet in the
>|spiritual sky, which is far beyond the material cosmos. For
>|the enjoyment of transcendental variety, the pastimes of
>|Krsna there have three divisions, and these pastimes are
>|performed in the three abodes Dvaraka, Mathura and Gokula.
>|When Krsna descends to this universe, He enjoys the
>|pastimes in places of the same name. These places on earth
>|are nondifferent from those original abodes, for they are
>|facsimiles of those original holy places in the
>|transcendental world. They are as good as Sri Krsna Himself
>|and are equally worshipable. Lord Caitanya declared that
>|Lord Krsna, who presents Himself as the son of the King of
>|Vraja, is worshipable, and Vrndavana-dhama is equally
>|worshipable.
220|Adi 5.19
221|TEXT 19
222|TEXT
223|brahmande prakasa tara krsnera icchaya
224|eka-i svarupa tara, nahi dui kaya
225|SYNONYMS
226|brahmande-within the material world; prakasa-manifestation;
>|tara-of it; krsnera icchaya-by the supreme will of Lord
>|Krsna; eka-i-it is the same; svarupa-identity; tara-of it;
>|nahi-not; dui-two; kaya-bodies.
227|TRANSLATION
228|That abode is manifested within the material world by the
>|will of Lord Krsna. It is identical to that original Gokula;
>| they are not two different bodies.
229|PURPORT
230|The above-mentioned dhamas are movable, by the omnipotent
>|will of Lord Krsna. When Sri Krsna appears on the face of
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