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661214CC.NY
Prabhupada:
So Krsna has innumerable expansions. So far potency of the Lord is concerned, in those expansions there is no difference of potency, but the different names are due to difference of manifestation. Sometimes the Lord is manifested with two hands, sometimes with four hands. And (in) the four hands there are different symbolic representation. So due to these different kinds of manifestation there are different names, but so far God's six potential opulences are concerned, they are always present in every form and manifestation. There is no difference.
Balarama. Balarama is considered to be the elder brother of Krsna. When Krsna was present, Balarama became His elder brother. When Rama was there, this Balarama represented Himself as His younger brother, Laksmana. So Balarama is the first manifestation of His personal expansion.
Vaibhava-prakasa, vaibhava manifestation... The example is given: just like when Krsna was born, He was not exactly born from the womb of His mother. So He appeared first of all with four hands. Then, when the mother prayed... She could know that Krsna has come. She prayed for become an ordinary child, and at once He became two-handed. This is called vaibhava-prakasa manifestation. Ye-kale dvibhuja, nama-vaibhava-prakasa. When He is two-handed, it is called vaibhava-prakasa, and when He is four-handed, it is called prabhava-vaibhava.
In His original personality, sometimes He represents Himself as the son of Nanda Maharaja, the cowherds man, and sometimes He represents Himself as the son of Vasudeva, the ksatriya king.
Aisvarya, the opulence, six kinds of opulence of which madhurya, I mean to say, His relationship with His devotees in conjugal love... That is very much prominent in Vrndavana.
The beauty, beauty of Krsna, is fully manifested in Vrndavana. As sixteen-years boy and playing flute, the beauty was so attractive that even Vasudeva Himself became attracted by the beauty.
Now, that original feature of Lord Krsna, when there is a little difference, that is called tad-ekatma.
Now, the prabhava manifestation, four, They are called Vasudeva, Sankarsana, Aniruddha and Pradyumna. These four names are there.
These are all technical terms. You just go on hearing. But if you want to have them minutely studied, then you have to take a note from this book. And of course, it is necessary, but gradually, when you are conversant with the features of Lord, these things will come automatically. Just let us hear how many forms are there, prabhava-vilasa, and their technical names.
Now these prabhava-vilasa forms, four-handed, They are also divided into different names according to the different months. Just like your calendar month is called January, February, March, April, May, June, and in India the calendar months are named as Vaisakha, Jyaistha, Asadha, Sravana, Bhadra, Asvina, similarly, according to the Vaisnava smrti, there are the spiritual... These names, calendar months, they are according to the situation of the sun. Similarly, in the spiritual world the twelve months are named according to the different features of the Lord. And they are described here:
Vasudeva, according to the symbolic representation of the hands, They are differently named. Vasudeva is divided into three: Kesava, Narayana, Madhava. Similarly, Sankarsana is divided into three: Govinda, Visnu, Sri Madhusudana. Similarly, Pradyumna is divided into three: Trivikrama, Vamana, Sridhara. Similarly, Aniruddha is divided into three: Hrsikesa, Padmanabha, Damodara. So all these, three into four, twelve, They are named in different months. Marga-sirse kesava. Marga-sirse means October. In the month of October He is known as Kesava. Then November, not exactly November, October, November. November, Kesava; and December, Narayana. And then January, Madhava. Then Govinda. Just take twelve names. Govinda, then Visnu, then Madhusudana, then Trivikrama, then Vamana, then Sridhara, then Hrsikesa, then Padmanabha, then Damodara. Similarly, we have got dvadasa tilaka. The same names are there. Lalate kesavam dhyayet. When dvadasa tilakas are made, these twelve names are remembered. Lalate kesavam narayanam athodare: Narayana on the belly. Then vaksah-sthale, then here, then here, then here, then here. In this way, twelve names there are. In this way... Of course, these are very technical. It may be not very interesting, but there are similar names of Krsna-Vasudeva, Sankarsanaand how they are divided, it is an artistic... The Vasudeva name, the four hands... How you can distinguish? The four hands you will find everywhere, and the symbolic representation in the hand, that lotus flower, club, and the wheel, and the conchshell. Now, according to the different position of these four symbolic representation, the name are different. Just like Vasudeva. Vasudeva, He takes the club in the first right hand and then the conchshell in the second right hand and then left, the upper left hand, wheel, and the lower left hand, lotus flower. Similarly, Sankarsana, there is change. So different change... Vasudeva, Sankarsana, Pradyumna, Aniruddha, Kesava, Narayana, Sri Madhava, Govinda, Visnu-murti, Madhusudana, Trivikrama, Sri Vamana, Sridhara, Hrsikesa, Padmanabha, Damodara, Purusottama, Sri Acyuta. Sri Acyuta, (aside:) Acyutananda. Sri Acyuta, Sri Nrsimha, Sri Janardana, Sri Hari, Sri Krsna, Adhoksaja, Upendra, Hayasirsa. In this way there are different names. How many names we can remember? He is unlimited. His names are unlimited. His expansions are unlimited. So if you want to take details of His names and expansions, they are mentioned in the scriptures. You can have it. But it is very difficult to remember them. But let us understand that His expansions are unlimited, and unlimited expansions of God, particular names, they are mentioned in the scriptures.
Now Krsna's two particular names are Bhagavan, the Supreme Personality of Godhead, and Purusottama. In the Bhagavad-gita, in the Eighth Chapter you will understand what is Purusottama. Purusa, purusa means enjoyer; uttama means the highest. So Paramatma and Purusottama are discussions there in the Eighth Chapter of the Bhagavad-gita.
Now the description of prakasa manifestation and vilasa manifestation are described in this way, now, His plenary portions, how they are named.
Sankarsana and in incarnation... Sankarsana, from Sankarsana, there are three expansions. They are called Visnu-Maha-Visnu, Maha-Visnu, Garbhodakasayi-Visnu, and Ksirodakasayi Visnufrom Sankarsana. Maha-Visnu... When the material world is created, the Maha-Visnu expansion is there. From Maha-Visnu, all these universes are generated. And from Maha-Visnu, Garbhodakasayi Visnu is expanded. This Garbhodakasayi Visnu enters into each universe, and then, in each universe, from Garbhodakasayi Visnu, Ksirodakasayi Visnu is expanded. That Ksirodakasayi Visnu has a planet within this universe near the polestar. And from that Ksirodakasayi Visnu, the expansion, Paramatma, is distributed in everyone's heart. Isvarah sarva-bhutanam hrd-dese arjuna tisthati [Bg. 18.61]. That Visnu-murti is expanded from the Ksirodakasayi Visnu within this material world. The Garbhodakasayi Visnu is also within this material universe. And both, all these Visnu-murti... One Visnu-murti is the Maha-Visnu. Yasyaika-nisvasita-kalam athavalambya jivanti loma-vilaja jagad-anda-nathah [Bs. 5.48]. From Maha-Visnu, all these universes are being generated, nisyaika-kala..., when He, Maha-Visnu, is lying in the Causal Ocean, and from His breathing all these universes are being generated. Then they expand, and then Maha-Visnu enters in each universe as Ksirodakasayi Visnu. And Ksirodakasayi Visnu... These pictures are there. You have seen. And from Ksirodakasayi Visnu... From Garbhodakasayi Visnu there is expansion of Ksirodakasayi Visnu. From Ksirodakasayi Visnu the Paramatma, or the expansion of Supersoul in every living entity, that is expanded. Then His incarnation. The incarnation, that is also innumerable. Principally the incarnations are avatara haya krsna sad-vidha prakara.
Generally the incarnations are divided into six divisions. What are they? Purusavatara eka, first purusavatara; second, lilavatara; third, gunavatara; and fourth, manvantaravatara; and fifth, yugavatara; and sixth, saktyavesavatara. This is very important. This is very important. There are incarnations, six kinds of incarnations. This may be noted. First, purusavatara. Purusavatara, these Visnus, three Visnu-Maha-Visnu, Garbhodakasayi Visnu and Ksirodakasayi VisnuThey are called purusavataras. God sometimes manifests Himself as incarnation of fish, incarnation of hog, incarnation of lion, incarnation of Rama. Rama is also purusavatara, I mean to say, lilavatara, Rama. So lilavatara, then gunavatara. Gunavatara is according to the modes of this material nature there are three gunavataras. So first, Himself, Visnu, and the second, Brahma. Brahma is also gunavatara, incarnation of the quality. There are three qualities in the material world. Brahma is the incarnation of the passion, mode of passion, and Visnu is the incarnation of the mode of goodness, and Siva, Lord Siva, is the incarnation of the mode of ignorance. So all these three avataras, although they are different manifestation of God, still, in the scriptures this is recommended that if anyone wants to get out of this material entanglement, then he has to worship These incarnation in the modes of goodness, Visnu-avatara. That is... These things are described in the Srimad-Bhagavatam.
So one may say that "If three of them are incarnation of the Supreme, why particularly to Visnu? Why not Lord Siva and why not Brahma?" That is described in the Bhagavata. Just like I require fire. So fire, the fire, there is. Just like wood is produced from the earth, and fire is produced from the wood, similarly, although it, production, the source of production, is the same, but still, I require fire. I cannot have fire from the earth or from the, just tree. I have to take the wood, fuel. This example is there. Although the source is one, still, unless I get fire, my purpose will not be served. Similarly, this Visnu and Siva and Brahma... From, I mean to say, gross earth the wood is produced like tree, and from tree we take wood, and from wood there is fire. So when we get fire, then we can serve our purpose. Similarly, although these three avataras are there in the material world, we have to take shelter of the Visnu-avatara, goodness. So far spiritual progress, one has to be situated on the modes of goodness first. Therefore we require to be brahmanas, qualified brahmanas, then Vaisnava. Brahma janati iti brahmanah. Brahmana does not mean caste. Brahmana means one who knows the Supreme Brahman. He is brahmana. And then, after being brahmana, then you have to transcend that position and put yourself in the pure goodness. This material goodness is contaminated. Sometimes goodness is affected by ignorance and passion in the material... So when you are transcendental to this material goodness, that stage is called Vasudeva stage. And Vasudeva stage, that means God realization.
So there are three incarnation of gunavatara, then manvantaravatara. Manvantaravatara means... There is seventy-one yugas. One yuga means about 4,300,000's of years. Four million and 300,000's of years, that makes a complete yuga. Such seventy-one yuga is the duration of a Manu. That is called Man... And each Manu is also an incarnation, Manvantaravatara. And such Manu takes place, fourteen Manus take place, during one day of Brahma. So Manvantaravatara. Then yuga avatara. Yuga avatara... In each yuga, during that 4,300,000's of years, there are yuga avatara. They are the incarnation. They come. They are called yugavataras. And then there is saktyavesa-avatara. Saktyavesa-avatara, they are counted just like Lord Buddha, Jesus Christ. They are counted amongst the saktyavesavataras. They are also incarnation of saktyavesavatara, powerful. In this way the Supreme Lord manifests all over the universes. There are innumerable universes, and some of His incarnation are working always.
So God's kingdom is not vacant. Just like we are thinking that except this earthly planet, all planets are vacant. Somebody is suggesting it is a lump of ashes. Just like they are thinking of this moon planeta lump of dust. I cannot, of course, think like that. How dust can remain in a lump and how so much illumination come out from the dust? But they are putting the theory that the moon planet is a lump of dust. So let them do. But from the scripture we understand that there are innumerable universes, and each and every universe is full with innumerable planets, and each planet is full with innumerable living entities, and God's incarnation is working somewhere, other, to reclaim these conditioned souls.
Thank you very much. (end)
Link to this page: https://prabhupadabooks.com/classes/cc/madhya/20/172/new_york/december/14/1966 Previous: Sri Caitanya-caritamrta, Madhya-lila 20.164-173 -- New York, December 13, 1966 Next: Sri Caitanya-caritamrta, Madhya-lila 20.245-255 -- New York, December 16, 1966
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