Hare krsna
Please accept my humble obeisances. All glories to Srila Prabhupada
Srîla Rüpa Gosvåmî enumerates the sixty-four transcendental qualities of the Supreme Lord Krsna..and here are some of them..
1. Beautiful Bodily Features
srîla Rüpa Gosvåmî at once informs us that the beauty of Krsna’s form is incomparable. If we could experience krsna’s beauty firsthand, then we would realize that there is no value in comparing His face to the beauty of the moon or His thighs to the powerful trunks of elephants. “Ordinary persons, who cannot understand how exalted the bodily features of the Lord are, are simply given a chance to understand by a material comparison.” (NOD, Chap. 21, p. 157) The åcåryas are kind to extend these
comparisons to us who do not know krsna or bhakti-rasa. Their method is to point to the moon by referencing it to the branches of a tree on a hill. The moon is far away in outer space, but the local reference points help us to see it and appreciate it. There is no harm—let us compare Krsna to the moon. He is the moon of Goloka. He is the moon of the gopîs’ minds, which are like the cakora birds that subsist only upon moonlight (månasa-candra-cakora). We see many Krsna mürtis, especially in Vrndåvana. Their beauty is perceived according to the devotion of the seer. Krsna is not a marble or brass statue imperfectly wrought by the mürti-wallas, but when these statues are carved according to çåstric descriptions, we see young Krsna in His tribhanga pose, holding a flute and wearing a peacock-feathered crown. We worship Him as arcåvigraha and He receives that worship. He is pleased with
His devotees’ offerings of foodstuffs, their cleaning of His temple, and their decoration of His Deity form. May krsna’s beautiful body be praised! May He be seen by these eyes and served by these hands. May we hear with faith the descriptions of His pure devotees. “The glory of the Lord is always worth singing, for His glories enhance the glories of His devotees. One should therefore meditate upon the Supreme Personality of Godhead and upon His devotees. One should meditate on the eternal form of the Lord until the mind becomes fixed.” (Bhåg. 3.28.18) “The transcendental form of krsna is shown to the world by Lord krsna’s internal spiritual energy, which is a transformation of pure goodness. This jewellike form is the most confidential treasure of the devotees. This form is manifest
from krsna’s eternal pastimes.” (Cc. Madhya 21.103)
2. Auspicious Characteristics
This quality refers to krsna’s bodily limbs and is similar to the previous quality, “beautiful bodily features.” krsna’s limbs are not only beautiful, but they bear thirty two auspicious signs usually present only on the bodies of great personalities. krsna is the ultimate. He has the ideal intelligence and
the most perfect form. He is the best philosopher, the best lover, the best cheater, the best everything. No one can compare with Him. The lines on anyone’s palm may show
that he is long-lived, poetic, financially successful, or whatever, but they won’t reveal that he is the eternal, all-knowing Supreme Personality of Godhead, Bhagavån. Krsna possesses all the opulence any person may possess, but to an unlimited extent. krsna plays as a human being in His nara-lîlå. He
appears in human society as one of us, but He does so in the most perfect form (åtmå-måyaya), a form that is not subject to defects. He is not too short or too fat or balding. His hands are not too small. He has no crooked teeth. Everything is perfect. His form is not material, but all-spiritual. He is always a person. “One should meditate upon the Supreme Person as the one who knows everything, as He
who is the oldest, who is the controller, who is smaller than the smallest . . . beyond all material conception . . . and whois always a person.” (Bg. 8.9) In the Brahma-saμhitå, srî krsna is described as the Absolute Truth, one without a second, infallible, and unborn, as appearing in unlimited forms—yet He appears fresh and youthful. When srî krsna appeared in His form of pure devotion as srî krsna Caitanya, He bore all the marks of a perfect person on His body. As a baby, He astonished His mother and father with the marks on the soles of His feet and the palms of His hands. The astrologer Nîlåmbara Cakravartî quoted the Såmudrika:: “There are thirty-two bodily symptoms of a great person: five of his bodily parts are large, five fine, seven reddish, six raised, three small, three broad and three grave.” Then declared, “This baby has all the symptoms of Lord Nåråyana on His palms and soles. He will be able to deliver all the three worlds.” (Cc. Ådi 14.15–6) The Caitanya-caritåmrta states, “Such a person is called
‘nyagrodha-parimandala.’ srî Caitanya Mahåprabhu, who personifies all good qualities, has the body of a nyagrodha-parimandala.” (Cc. Ådi 3.43) Once an “all-knowing astrologer” came to the home of
srî Caitanya Mahåprabhu and calculated that the Lord’s body is the resting place of the unlimited Vaikun†ha planets. Lord Caitanya joked with the astrologer and said, “I was a cowherd boy in My last birth, and because of such pious activities, I have now become the son of a bråhmana.” The astrologer replied, “Whatever You may be or whoever You may be, I offer my respectful obeisances unto You!”
(Cc. Ådi 17.114) Lord krsna and Lord Caitanya are the perfection of human persons possessing all beauty and opulence. We should accept them as supreme and beg to be engaged in their service. “When the Lord assumes a humanlike body to show mercy to His devotees, He engages in such pastimes as will attract those who hear about them to become dedicated to Him.” (Bhåg. 10.33.36) Of all of krsna’s forms, His appearance as the humanlike son of Nanda, the friend of the gopas, is the most perfect. The residents of Vrndåvana do not need the evidence of astrologers or the Såmudrika in order to recognize and mlove krsna. They don’t care whether His markings prove that He is Lord Visnu. They love Him spontaneously, in the Vrndåvana mood. All glories to srî krsna whose form is sac-cid-ånanda. All glories to those whose eyes are anointed with krsna-prema Auspicious Characteristics 5 and who see krsna’s form within their hearts. May we hear their descriptions of krsna’s qualities and form and thus
develop attachment to Nanda’s Govinda.
3. Pleasing
krsna is rucira, pleasing. The gopîs declare that there isno greater object of vision than the beautiful face of krsna as He enters the forest, driving His cows before Him, holding His flute to His mouth, and glancing lovingly upon the residents of V®ndåvana. Their eyes are so satisfied that they don’t want to be separated from this vision even for a moment. Separation from krsna (viraha) causes great pain to the Vrajavåsîs. As Lord Caitanya declared, “Now in Your absence, I am seeing the whole world as vacant.” Nothing is so pleasing as krsna, and whatever else we find pleasing is actually coming from Him. The sunset, the way the hills look at dawn—whatever delights us—are but a spark of His energy. The partial manifestations of krsna cannot fully satisfy us. Ûrîla Prabhupåda writes, “For the whole duration of our life we go see different forms in the material world, but none of them is just apt to satisfy the mind, nor can any one of them vanish all perturbance of the mind. These are the special features of the transcendental form of the Lord, and one who has once seen that form is not satisfied with anything else; no form in the material world can any longer satisfy the seer.” (Bhåg. 1.6.18, purport) Even when the gopîs had to remain at home, they were able to see krsna in their hearts. They found solace in talking among themselves, describing their inner visions of krsna, and how all the creatures of Vrndåvana became stunned by the melody of His flute. A genuine devotee is always pleased (sadå-ruci) by krsna consciousness. Even separation from krsna fully absorbs the devotee in contemplation of all-pleasing krsna. “. . . Thus during the daytime the women of V®ndåvana took pleasure in continuously singing about the pastimes of krsna, and those ladies’ minds and hearts, absorbed in Him, were filled with great festivity.” (Bhåg. 10.35.26) As described in The Nectar of Devotion, “It is said that the transcendental body of krsna resembles the lotus flower in eight parts—namely His face, His two eyes, His two hands, His navel and His two feet. The gopîs and inhabitants of Vrndåvana used to see the luster of lotus flowers everywhere, and they could hardly withdraw their eyes from such a vision.” (NOD, Chap. 21, p. 159) Those of us who do not have love-anointed eyes want to hear the description of krsna’s pleasing features, and thus see through our ears. Somehow or other, we want to be filled with krsna.
The Vaisnava poets are kind to give us krsna’s darsana,whose beauty is beyond words, by comparisons to whatever we know as most beautiful in this world. “krsna’s body is a city of attractive features, and it is sweeter than sweet. His face, which is like the moon, is sweeter still, and the gentle smile on that moonlike face is like rays of moonshine.” (Cc. Madhya 21.138) We should regret that we cannot see the beauty of the lotuses in this way—or the moonlike effulgence of krsna’s body. We should pray to receive krsna’s glance in one of our many future lifetimes—and then we will know separation from krsna.
4. Effulgent
Every human being has an effulgence, an aura, but a human aura is tiny whereas krsna’s effulgence is unlimitedly bright. “The luster of the hosts of jewels fixed on the chest of the Lord can defeat even the luster of the sun, and still, when compared with the bodily luster of the Lord, that crest of jewels appears to be only as bright as one of the stars in the sky. Therefore the transcendental influence of krsna is so great that it can defeat anyone.” (NOD, Chap. 21, p. 159) Lord Brahmå once tested his own influence against krsna’s. The conclusion was that the small mystic power exhibited by Brahmå was “like snow in darkness or the glowworm in daytime.” (krsna, Chap. 13, p. 121) There is a similar comparison in “Description of Autumn”: During the rainy season, in the evening, there are many glowworms visible about the tops of trees, hither and thither, and they glitter just like lights. But the luminaries of the sky, the stars and the moons, are not visible. Similarly, in the Age of Kali, persons who are atheists or miscreants become very prominently visible, whereas persons who are actually following the Vedic principles for spiritual emancipation are practically obscured. —krsna, Chap. 20, p. 177 Lord krsna allows this covering to take place in the material world, but above the insignificant cloud, He reigns supreme and brilliant. He is so brilliant that His effulgence sometimes covers His personal form. Therefore, the devotee prays that the Lord may remove the dazzling effulgence so that His personal form can be seen.The pure devotees of Vrndåvana do not accept glowworms as bright lights, nor are they dazzled by the brahmajyoti coming from krsna’s body. By Yogamåyå’s arrangement, the rågåtmikå devotees of Vraja always see krsna in His pleasing form as the youthful son of Nanda. He is indescribably beautiful and influential, but He is always the object of their love. krsna’s opulence (aiçvarya) is present in Vrndåvana, but it is covered by His sweetness (mådhurya). If the gopas and gopîs were aware of krsna’s dazzling effulgence, they would not be able to approach Him in an intimate way. This was the case when krsna showed His effulgence to Arjuna on the battlefield of Kuruksetra. When Arjuna beheld the Universal Form, he said, “Your form is difficult to see because of its glaring effulgence, spreading on all sides, like blazing fire or the immeasurable radiance of the sun.” (Bg.11.17) He saw Lord krsna as “covering all the universe with [His] effulgence,” and thus he wished to disown his personal friendship with krsna, thinking it to be presumptuous: “Please forgive whatever I may have done in madness or in love.” (Bg. 11.41) Out of kindness to Arjuna, krsna then finished His display of the form of glaring effulgence (tejo-mayaμ viçvam anantam adyaμ) and showed His original two-armed form. When krsna does display His effulgence in Vrndåvana, the devotees tend to discount it, as when Mother Yaçodå overlooked the Viçva-rüpa in krsna’s mouth and preferred to embrace krsna as her naughty, dependent child. When krsna’s bodily effulgence shines like many suns in the sky, the pure bhaktas do not much appreciate it. In His constant, normal dealings in Vraja, krsna displays a different kind of effulgence. The gopîs see krsna as a transcendental Kåmadeva (Cupid) and they are attracted to His aura of sweetness, not His majestic might. Thus we hear of the effulgence coming from His toenails, and the moonlight effulgence from His face, which is decorated with glittering earrings and His bright smile. This kind of effulgence does not force one to his knees in fear, but attracts the devotee like a magnet. We pray to receive His light of love. The gopîs are like mirrors that reflect krsna’s bodily luster. their love creates a competition of exchange between themselves and krsna in which both sides constantly increase mand newer pastimes are generated. In this way, krsna’s effulgence shines brighter with love. “The quintessence of krsna’s sweet bodily luster is so perfect that there is no perfection above it. He is the immutable mine of all transcendental qualities.” (Cc. Madhya 21.117) “All men and women were accustomed to enjoying the beauty of the shining face of krsna, as well as His sharklike earrings swinging on His ears.” (Bhåg. 9.24.65) And so it is said that krsna is light and måyå is darkness. Where there is krsna, there is no nescience.
5. Strong
If srî krsna were beautiful but not strong, He would be incomplete. Who would protect us? Without krsna and Balaråma, the pastimes would end in disaster when the demons attacked. Ûaõkacü¶a ran away with all the gopîs. Sometimes it so happens in the world that merry-making is intruded on by murderers. Peaceful sages cannot meditate when Dvivida gorilla comes and pollutes their bhajana- ku†irs. Yogîs are killed and eaten by råksasas. Råvana plots to kidnap Sîtå-devî. But krsna is balîyån. When krsna killed Aris†åsura, some of the gopîs said, My dear friends, just see how krsna has killed Aris†åsura! Although he was stronger than a mountain, krsna plucked him up just like a piece of cotton and threw him away without any difficulty!’” (NOD, Chap. 21, p. 159) As defined by Paråçara Muni, strength is one of the six opulences of Bhagavån. There are many strong men, but He who has unlimited power is Bhagavån. krsna is so powerful that He does not have to personally maintain the universes, but maintains them through His expansions and energies. “Sometimes we see a picture of Atlas holding the globe on his shoulders; he seems to be very tired, holding this great earthly planet. Such an image should not be entertained in connection with krsna’s upholding this created universe.” (Bg. 9.5, purport) krsna can do anything. Any one of His senses can perform the function of another. He can impregnate by His glance, and He can accept food simply by hearing His devotees’ prayers. He can kill whole armies of demons as many-armed Nrsiμhadeva, and He can understand a devotee’s heart without either of them ever speaking. But He prefers to play in Vrndåvana with His parents, boyfriends, and beautiful gopîs. When strength is required, then by His will, everything is performed perfectly and inconceivably. If krsna kicks a demon or punches Kaμsa or Kaμsa’s washerman, that is for sport and for the pleasure of His devotees. krsna is many-faceted. We have already heard that He is pleasing and beautiful to behold. His body is delicate to the touch. But those who are opposed to krsna experience His hard side. They feel His hot, iron-like fist in their mouths or His strong dancing feet upon their heads.In Vrndåvana, krsna appears as a young boy, yet Lord Brahmå, the creator of the universe, admits, “There is so much difference between Your body and mine that I cannot estimate the potency of Your body.” When krsna was only six years old, He crushed the hundred-headed serpent, Kåliya, who had poisoned the Yamunå. Just by krsna’s jumping into the Yamunå to fight with Kåliya, the river overflowed its banks as if something very large had fallen into it. “This exhibition of krsna’s strength is not at all uncommon because He is the reservoir of all strength.” (krsna, Chap. 16, p. 156) krsna’s strength is spiritual. If He were only another strong man of this material world, He would eventually slacken with age and be replaced by younger, more powerful men. krsna is not like that. He is the prowess of all powerful men (tejas tejasvinåm aham). In Bhagavad-gîtå, krsna declares, “I am the strength of the strong.” Prabhupåda writes, “When krsna was present on earth, no one could surpass Him in strength. Even in His childhood He lifted Govardhana Hill. No one can surpass Him in cheating, no one can surpass Him in splendor, no one can surpass Him in victory, no one can surpass Him in enterprise, and no one can surpass Him in strength.” (Bg. 10.36, purport) May krsna protect us. We are weak in every way. The strongest among us is a plaything against the power of måyå. We try to control our minds, but it is as difficult as controlling the wind. We want to be renunciates, but we feel weak in the grip of our own lust. We want to defeat the demons, but sometimes they defeat us. In all circumstances, we have no recourse but to seek shelter in all-powerful, all-good krsna. The demigods know this well, and whenever a demon like Hiranyakaçipu or Hiranyåksa appears, they pray to the Lord to please destroy the evil force. Krsna complies with their prayers, appearing in the world to rescue the devotees and to destroy the demons. in Kali-yuga, it often appears that the devotees are hopelessly outnumbered and in no position to fight. Even when they lack physical strength, however, devotees can appeal to the ultimate power. Ûrîla Prabhupåda writes,“There are two kinds of strength—daiva and purusåkåra. Daiva refers to the strength achieved from the Transcendence, and purusåkåra refers to the strength organized by one’s own intelligence and power. Transcendental power is always superior to the power of the materialist. . . . We should fight our enemy to the best of our ability, but for victory we must depend on the mercy of the Supreme Personality of Godhead.” (Bhåg. 9.10.20, purport) In this age of quarrel, Lord Caitanya advises that we fight with the divine weapon of harinåma-saõkîrtana.“Think of Me and fight,” krsna tells Arjuna. Prabhupåda has encouraged us, “Go on chanting. Be tolerant. You will be victorious. There is no other way.” “O my dear devotees of Lord krsna, may the left hand of krsna, which has lifted Govardhana Hill like a ball, save you from all dangers.”
6. Ever Youthful
Rüpa Gosvåmî tells us that krsna is most attractive when He reaches His kaiçora (youthful) age. Similarly, the devotees’ relationships with krsna increase in intimacy from servitude, friendship, and parental love during His childhood and boyhood, and culminate in conjugal love (mådhurya-rasa) during His youth. Rüpa Gosvåmî states, “Increasing love is experienced in various tastes, one above another. But that love which has the highest taste in the gradual succession of desire manifests itself in the form of conjugal love.” (BRS 2.5.38, quoted in Cc. Ådi 4.45) Youthful krsna as transcendental Cupid (Kåmadeva) displays qualities not found in any other incarnation of God. He never grows old. He is nava-yauvanam, everfresh. At the same time, God is described as the oldest. He must be the oldest, because He existed before creation. All beings emanate from Him: aham ådir hi devånåm—“I am the source of all the demigods.” Considering that God is the oldest, Western theologians and artists have sometimes shown Him as a bony patriarch with a long, white beard. But this is a material, speculative image of the Supreme Person. For Bhagavån to be all-powerful, He must be the oldest, yet He must not become decrepit with age as mortal beings do. Therefore, Lord Brahmå declares that krsna, the Supreme Personality of Godhead, is purånan nava-yauvanam: He is both the oldest person and He who always appears as a fresh youth. The living entities share Ûrî krsna’s qualities in minute proportion. Therefore, we are all unborn, ever-existing, and not subject to the deterioration of age. Only when we accept material bodies do we experience old age and death. In our spiritual forms we are fit to exchange in full youth with the youthful son of Nanda Mahåråja, but to approach krsna in His kaiçora form, we have to first purify ourselves of all material desires and mental speculation. The first and best bhakti process for achieving this is faithful hearing of krsna’s words and pastimes from the mouths of self-realized, pure devotees. Only from the pure devotees do we gain conviction to overcome doubts and take up devotional service as fully surrendered souls. Only from the pure devotees and from the çåstras they present to us, such as srîmad-Bhågavatam and The Nectar of Devotion, do we gain attraction for youthful krsna.The Vaisnava kavis sing, “O youthful son of Nanda (Nanda-kiçora), life after life may I serve those devotees who worship Your lotus feet.” May we never worship any other transcendental object, such as the impersonal Brahman, or God as Father, or even Lord Nåråyana in Vaikun†ha. Even if we cannot attain entrance to Nanda-kisora’s pastimes formany, many lifetimes, may we never abandon our goal. May we always see before us young krsna and His young friends in Vrndåvana, and may we serve and please those devotees who exclusively teach the bhakti path unto Govinda.
please forgive me for any offences.
Your servant
vinay
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