Verse 2.13.84

Bengali text, Devanagari and Unicode transliteration of verse 2.13.84:

তোমা-সবা’ লাগিযা কৃষ্ণের অবতার হেন কৃষ্ণ ভজ, সব ছাড অনাচার” ॥ ৮৪ ॥

तोमा-सबा’ लागिया कृष्णेर अवतार हेन कृष्ण भज, सब छाड अनाचार” ॥ ८४ ॥

tomā-sabā’ lāgiyā kṛṣṇera avatāra hena kṛṣṇa bhaja, saba chāḍa anācāra” || 84 ||

toma-saba’ lagiya krsnera avatara hena krsna bhaja, saba chada anacara” (84)

English translation:

(84) “Kṛṣṇa has incarnated for your benefit. Therefore give up all sinful activities and worship Kṛṣṇa.

Commentary: Gauḍīya-bhāṣya by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura:

“The eternal pastimes that svayaṃ-rūpa Kṛṣṇa performs with His

`attracted’ associates in Vraja are meant for removing the misfortune of the living entities, so to engage in service other than the worship of Kṛṣṇa is most unbecoming. Therefore, understanding yourselves as `attracted’ in your relationship with the Lord, you should try to awaken your constitutional propensities.”

When living entities realize their constitutional position, proper behavior based on aversion to the service of matter can no longer remain absent.

Then their propensity for worshiping Kṛṣṇa becomes prominent. When

liberated living entities belonging to impartial Kṛṣṇa’s marginal energy have slightly less good fortunate, they worship Śrī Rāmacandra. In the worship of Śrī Rāma, there is no opportunity for the complete manifestation of all of Kṛṣṇa’s transcendental potencies. The transcendental rāsa-līlā pastimes that are mentioned in relation to Śrī Baladeva, the original source of Śrī Rāmacandra, are not found in Rāmacandra of the Raghu dynasty. The endeavors of the Daṇḍakāraṇya sages have established that the son of Daśaratha was unfit for performing rāsa-līlā. The variegated pastimes of svayaṃ-rūpa Śrī Kṛṣṇa and svayam- prakāśa Śrī Baladeva are found in Goloka Vṛndāvana. In order to broadcast these pastimes, svayaṃ-rūpa Kṛṣṇa incarnated and advented His Śrī Gaura pastimes. The main consideration in the activities of this advent is the incarnation of the magnanimous nature of Śrī Kṛṣṇacandra, the personification of sweetness. Śrī Kṛṣṇacandra manifested His eternal form of Śrī Gaurāṅga, who is the combined form of Śrī Rādhā-Govinda, particularly for those who are situated in the temporary realization of mundane conceptions under the shelter of pious and impious activities.

The worshipable Lord Śrī Kṛṣṇacandra descended in this world as Śrī Gaurasundara, who is the aggregate form of all devotees of Kṛṣṇa, who assumes the role of a worshiper in different rasas, and who awards the opportunity to worship Kṛṣṇa after giving up sinful activities in the form of material conceptions. The distinction of Kṛṣṇa’s worship has been revealed in the advent of Śrī Gaura’s pastimes of distributing kṛṣṇa- prema. The ultimate perfection of the good fortune of those pious souls who have obtained the qualification for remaining engaged in the service of Śrī Rāma-Sītā, Śrī Rāma-Vajrāṅgajī, Śrī Lakṣmī-Nārāyaṇa, Śrī Viṣvaksena-Garuḍa-Nārāyaṇa, and the catur-vyūha forms of Śrī Vāsudeva-Saṅkarṣaṇa-Pradyumna-Aniruddha is the supreme service of Vrajendra-nandana. In His form as Jagad-guru, Śrī Kṛṣṇacandra as the preacher of munificence instructs the most pure living entities that svayaṃ-rūpa Kṛṣṇa has incarnated for the benefit of the marginal living entities who give up bad association and discriminate between modes of

worshiping the Lord.

Having received the direct order of Mahāprabhu, Jagad-guru Śrī Nityānanda and Jagad-guru Ṭhākura Haridāsa, as specific manifestations of Jagad-guru, preach the topics of Kṛṣṇa’s munificent incarnation to the people of the world. As the supreme instructor, the most munificent Kṛṣṇa teaches everyone to give up bad association and worship the svayaṃ-rūpa, who enjoys wonderful pastimes and who is the object of five rasas. Give up bad association and associate with that sac-cid- ānanda object and constantly worship Him while considering yourself an ingredient of one of the five rasas. The perfection of lust is found in conjugal affairs, less than that is found in vātsalya, less than that in sākhya, less than that in dāsya, and less than that in śānta. Abominable mundane perverted feelings are counted among sinful activities.

Although the pastimes of Kṛṣṇa’s prakāśa-vigraha are nondifferent from those of Kṛṣṇa, Kṛṣṇa, the personification of twelve rasas, is Himself the svayaṃ-rūpa (origin of all forms), svayaṃ-guṇa (origin of all qualities), svayaṃ-parikara-vaiśiṣṭya (origin of all variegated associates) and svayaṃ-līlā (origin of all pastimes). His manifestation, Śrī Baladeva, is prakāśa-rūpa (manifestation of all forms), prakāśa-guṇa (manifestation of all qualities), prakāśa-parikara-vaiśiṣṭya (manifestation of all variegated associates) and prakāśa-līlā (manifestation of all pastimes).

Therefore, by worshiping Him, one automatically worships Kṛṣṇa. Yet, while considering, ye yathā māṃ prapadyante—“As they surrender unto Me,” consideration should be given to svayaṃ-rūpa Kṛṣṇa’s statement tāṃs tathaiva bhajāmy aham—“I reward them accordingly.”

According to some, worship of the catur-vyūha forms of Kṛṣṇa headed by Vāsudeva is supreme; according to others, worship of Kṛṣṇa’s forms headed by Sītā-Rāma is supreme; while according to still others, worship of Kṛṣṇa’s forms like Revatī-ramaṇa is supreme. Although all are worship of Kṛṣṇa, only those who have realized the purport of the statement “I am Kṛṣṇa. Worship Me,” are qualified to obtain the darśana of Śrī Kṛṣṇacandra’s munificent form of Śrī Gaurasundara. Knowing

themselves as nondifferent from participants in Kṛṣṇa’s pastimes, Śrī Baladeva-Nityānanda Prabhu, the original source of the viṣṇu-tattvas and the chief of all devotees, and Nāmācārya Ādi-guru Brahmā, the chief of all devotees, vigorously concealed this fact from unfortunate persons while revealing real knowledge during the manifested pastimes of the covered incarnation. Kṛṣṇa is the embodiment of rasa, therefore He is the only shelter of all rasas or the only viṣaya-vigraha, or object of worship, for all devotees. Śrī Kṛṣṇa is svayaṃ-rūpa, not the partial formless manifestation of Paramātmā nor the formless all-pervading object; He is the cause of all causes headed by Brahman and Paramātmā. Baladeva is the full manifestation of svayaṃ-rūpa Kṛṣṇa, Kāraṇodakaśāyī Viṣṇu is His plenary portion, Garbhodakaśāyī Viṣṇu is the portion of His plenary portion, and Kṣīrodakaśāyī Viṣṇu is the portion of the portion of His plenary portion. They are all viṣaya-vigrahas of svayaṃ-rūpa Kṛṣṇa. The subordinate living entities are specific manifestations of the viṣaya- vigrahas. Therefore Kṛṣṇa and the “attracted” devotees of Kṛṣṇa are not separate, as seen through material vision. The ultimate conclusion is that He is the complete person. The partial manifestation of that complete whole is the source of the material creation and the origin of the portions and plenary portions. Attracted living entities have no propensity other than the worship of that Kṛṣṇa.

The moment the attracted souls are distracted, they glance towards māyā from Vaikuṇṭha. At that time the universe is created and material enjoyment overcomes the constitutional duties of the living entities belonging to the marginal potency of the Lord and makes them averse to Kṛṣṇa. This aversion to Kṛṣṇa induces the conditioned souls to become bewildered with incomplete thoughts of Brahman and Paramātmā, and in their incomplete conceptions of Brahman and Paramātmā they are covered by their individual material sentiments. Since Kṛṣṇa Himself is the shelter of all rasas, Baladeva, His principle manifestation, is also the shelter of all rasas. This Baladeva Prabhu simply engages in the worship of Kṛṣṇa. If one accepts the principle of yathā taror mūla-

niṣecanena—“as pouring water on the root of a tree,” then there will not be any deviation in the subject of discrimination in the worship of Kṛṣṇa. Then, taking shelter of the lotus feet of Śrī Caitanya in different rasas, some remain properly situated under the shelter of conjugal attraction, while some announce their good fortune by remaining situated under the shelter of parental attraction. The attracted rasika devotees of two and half rasas engage in the hemispherical Vaikuṇṭha service rather than the most complete Goloka Vṛndāvana service. They then obtain less munificence and respect the path of opulence. The deviation of the conditioned souls and the deviation of the liberated worshipers of the Lord is completely different. The deviation in Vaikuṇṭha is the absence of completeness, while the deviation in the material world is sinful activities and is totally fit for rejection. For the conditioned souls the energy of Rāma-Vaikuṇṭha is preferable to the energy of Mahā- Vaikuṇṭha. Therefore the rasa cherished by the rasika worshipers of Sītā- Rāma and Hanumān-Rāma establishes from an impartial consideration a special feature distinct from the rasa cherished by the devotees of Lakṣmī-Nārāyaṇa and Viṣvaksena-Nārāyaṇa in Vaikuṇṭha. In consideration of the variegatedness of the energetic devoid of energy, the worship of the catur-vyūha headed by Vāsudeva is superior to knowledge of the impersonal Brahman, for there is no possibility of attributing mundane abomination in such worship. The worshipable object is not under the control of māyā. He is fully independent and unimpeded.

Therefore Vrajendra-nandana in His most munificent combined form of Rādhā-Kṛṣṇa shows that in the worship of Kṛṣṇa the topmost worship of Śrī Rādhā-Govinda surpasses the progressively superior worship of Vāsudeva-Kṛṣṇa, Lakṣmī-Govinda-Kṛṣṇa, and Sītā-Rāma-Kṛṣṇa. Such compassion is immeasurable and unlimited. That is why svayaṃ-rūpa Mahāprabhu began to teach the service of Hari to everyone through His prakāśa-vigraha and jagad-vidhātā.