Sri Caitanya-caritamrta: Adi-lila
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada

Chapter 2

Adi2.15

TEXT 15

koti koti brahmande ye brahmera vibhuti

sei brahma govindera haya anga-kanti

SYNONYMS

koti—tens of millions; koti—tens of millions; brahma-ande—in universes; ye—which; brahmera—of Brahman; vibhuti—opulences; sei—that; brahma—Brahman; govindera—of Lord Govinda; haya—is; anga-kanti—bodily effulgence.

TRANSLATION

"The opulences of the impersonal Brahman spread throughout the millions and millions of universes. That Brahman is but the bodily effulgence of Govinda.

Adi2.16

TEXT 16

sei govinda bhaji ami, tehon mora pati

tanhara prasade mora haya srsti-sakti

SYNONYMS

sei—that; govinda—Lord Govinda; bhaji—worship; ami—I; tehon—He; mora—my; pati—Lord; tanhara—His; prasade—by the mercy; mora—my; haya—becomes; srsti—of creation; sakti—power.

TRANSLATION

“I worship Govinda. He is my Lord. Only by His grace am I empowered to create the universe.”

PURPORT

Although the sun is situated far away from the other planets, its rays sustain and maintain them all. Indeed, the sun diffuses its heat and light all over the universe. Similarly, the supreme sun, Govinda, diffuses His heat and light everywhere in the form of His different potencies. The sun’s heat and light are nondifferent from the sun. In the same way, the unlimited potencies of Govinda are nondifferent from Govinda Himself. Therefore the all-pervasive Brahman is the all-pervasive Govinda. The Bhagavad-gita (14.27) clearly mentions that the impersonal Brahman is dependent upon Govinda. That is the real conception of absolute knowledge.

Adi2.17

TEXT 17

munayo vata-vasanah

sramana urdhva-manthinah

brahmakhyam dhama te yanti

santah sannyasino ’malah

SYNONYMS

munayah—saints; vata-vasanah—naked; sramanah—who perform severe physical penances; urdhva—raised up; manthinah—whose semen; brahma-akhyam—known as Brahmaloka; dhama—to the abode; te—they; yanti—go; santah—equipoised in Brahman; sannyasinah—who are in the renounced order of life; amalah—pure.

TRANSLATION

[Sri Uddhava said:] “Naked saints and sannyasis who undergo severe physical penances, who can raise the semen to the brain, and who are completely equipoised in Brahman can live in the realm known as Brahmaloka.”

PURPORT

In this verse from Srimad-Bhagavatam (11.6.47), vata-vasanah refers to mendicants who do not care about anything material, including clothing, but who depend wholly on nature. Such sages do not cover their bodies even in severe winter or scorching sunshine. They take great pains not to avoid any kind of bodily suffering, and they live by begging from door to door. They never discharge their semen, either knowingly or unknowingly. By such celibacy they are able to raise the semen to the brain. Thus they become most intelligent and develop very sharp memories. Their minds are never disturbed or diverted from contemplation on the Absolute Truth, nor are they ever contaminated by desire for material enjoyment. By practicing austerities under strict discipline, such mendicants attain a neutral state transcendental to the modes of nature and merge into the impersonal Brahman.

Adi2.18

TEXT 18

atmantaryami yanre yoga-sastre kaya

seha govindera amsa vibhuti ye haya

SYNONYMS

atma antah-yami—in-dwelling Supersoul; yanre—who; yoga-sastre—in the scriptures of yoga; kaya—is spoken; seha—that; govindera—of Govinda; amsa—plenary portion; vibhuti—expansion; ye—which; haya—is.

TRANSLATION

He who is described in the yoga-sastras as the indwelling Supersoul [atma antar-yami] is also a plenary portion of Govinda’s personal expansion.

PURPORT

The Supreme Personality of Godhead is by nature joyful. His enjoyments, or pastimes, are completely transcendental. He is in the fourth dimension of existence, for although the material world is measured by the limitations of length, breadth and height, the Supreme Lord is completely unlimited in His body, form and existence. He is not personally attached to any of the affairs within the material cosmos. The material world is created by the expansion of His purusa-avataras, who direct the aggregate material energy and all the conditioned souls. By understanding the three expansions of the purusa, a living entity can transcend the position of knowing only the twenty-four elements of the material world.

One of the expansions of Maha-Visnu is Ksirodakasayi Visnu, the Supersoul within every living entity. As the Supersoul of the total aggregate of living entities, or the second purusa, He is known as Garbhodakasayi Visnu. As the creator or original cause of innumerable universes, or the first purusa, who is lying on the Causal Ocean, He is called Maha-Visnu. The three purusas direct the affairs of the material world.

The authorized scriptures direct the individual souls to revive their relationship with the Supersoul. Indeed, the system of yoga is the process of transcending the influence of the material elements by establishing a connection with the purusa known as the Paramatma. One who has thoroughly studied the intricacies of creation can know very easily that this Paramatma is the plenary portion of the Supreme Being, Sri Krsna.

Adi2.19

TEXT 19

ananta sphatike yaiche eka surya bhase

taiche jive govindera amsa prakase

SYNONYMS

ananta—unlimited; sphatike—in crystals; yaiche—just as; eka—one; surya—sun; bhase—appears; taiche—just so; jive—in the living entity; govindera—of Govinda; amsa—portion; prakase—manifests.

TRANSLATION

As the one sun appears reflected in countless jewels, so Govinda manifests Himself [as the Paramatma] in the hearts of all living beings.

PURPORT

The sun is situated in a specific location but is reflected in countless jewels and appears in innumerable localized aspects. Similarly, the Supreme Personality of Godhead, although eternally present in His transcendental abode, Goloka Vrndavana, is reflected in everyone’s heart as the Supersoul. In the Upanisads it is said that the jiva (living entity) and the Paramatma (Supersoul) are like two birds sitting in the same tree. The Supersoul engages the living being in executing fruitive work as a result of his deeds in the past, but the Paramatma has nothing to do with such engagements. As soon as the living being ceases to act in terms of fruitive work and takes to the service of the Lord (Paramatma), coming to know of His supremacy, he is immediately freed from all designations, and in that pure state he enters the kingdom of God known as Vaikuntha.

The Supersoul (Paramatma), the guide of the individual living beings, does not take part in fulfilling the desires of the living beings, but He arranges for their fulfillment by material nature. As soon as an individual soul becomes conscious of his eternal relationship with the Supersoul and looks only toward Him, he at once becomes free from the entanglements of material enjoyment. Christian philosophers who do not believe in the law of karma put forward the argument that it is absurd for a person to accept the results of past deeds of which he has no consciousness. A criminal is first reminded of his misdeeds by witnesses in a law court, and then he is punished. If death is complete forgetfulness, why should a person be punished for his past misdeeds? The conception of the Paramatma is an invincible answer to these fallacious arguments. The Paramatma is the witness of the past activities of the individual living being. A man may not remember what he has done in his childhood, but his father, who has seen him grow through different stages of development, certainly remembers. Similarly, the living being undergoes many changes of body through many lives, but the Supersoul is also with him and remembers all his activities, despite his evolution through different bodies.

Adi2.20

TEXT 20

atha va bahunaitena

kim jnatena tavarjuna

vistabhyaham idam krtsnam

ekamsena sthito jagat

SYNONYMS

atha va—or; bahuna—much; etena—with this; kim—what use; jnatena—being known; tava—by you; arjuna—O Arjuna; vistabhya—pervading; aham—I; idam—this; krtsnam—entire; eka-amsena—with one portion; sthitah—situated; jagat—universe.

TRANSLATION

[The Personality of Godhead, Sri Krsna, said:] “What more shall I say to you? I live throughout this cosmic manifestation merely by My single plenary portion.”

PURPORT

Describing His own potencies to Arjuna, the Personality of Godhead Sri Krsna spoke this verse of the Bhagavad-gita (10.42).

Adi2.21

TEXT 21

tam imam aham ajam sarira-bhajam

hrdi hrdi dhisthitam atma-kalpitanam

prati-drsam iva naikadharkam ekam

samadhigato ’smi vidhuta-bheda-mohah

SYNONYMS

tam—Him; imam—this; aham—I; ajam—the unborn; sarira-bhajam—of the conditioned souls endowed with bodies; hrdi hrdi—in each of the hearts; dhisthitam—situated; atma—by themselves; kalpitanam—which are imagined; prati-drsam—for every eye; iva—like; na eka-dha—not in one way; arkam—the sun; ekam—one; samadhigatah—one who has obtained; asmi—I am; vidhuta—removed; bheda-mohah—whose misconception of duality.

TRANSLATION

[Grandfather Bhisma said:] “As the one sun appears differently situated to different seers, so also do You, the unborn, appear differently represented as the Paramatma in every living being. But when a seer knows himself to be one of Your own servitors, no longer does he maintain such duality. Thus I am now able to comprehend Your eternal forms, knowing well the Paramatma to be only Your plenary portion.”

PURPORT

This verse from Srimad-Bhagavatam (1.9.42) was spoken by Bhismadeva, the grandfather of the Kurus, when he was lying on a bed of arrows at the last stage of his life. Arjuna, Krsna and numberless friends, admirers, relatives and sages had gathered on the scene as Maharaja Yudhisthira took moral and religious instructions from the dying Bhisma. Just as the final moment arrived for him, Bhisma spoke this verse while looking at Lord Krsna.

Just as the one sun is the object of vision of many different persons, so the one partial representation of Lord Krsna who lives in the heart of every living entity as the Paramatma is a variously perceived object. One who comes intimately in touch with Lord Krsna by engaging in His eternal service sees the Supersoul as the localized partial representation of the Supreme Personality of Godhead. Bhisma knew the Supersoul to be a partial expansion of Lord Krsna, whom he understood to be the supreme unborn transcendental form.

Adi2.22

TEXT 22

seita govinda saksac caitanya gosani

jiva nistarite aiche dayalu ara nai

SYNONYMS

seita—that; govinda—Govinda; saksat—personally; caitanya—Lord Caitanya; gosani—Gosani; jiva—the fallen living entities; nistarite—to deliver; aiche—such; dayalu—a merciful Lord; ara—another; nai—there is not.

TRANSLATION

That Govinda personally appears as Caitanya Gosani. No other Lord is as merciful in delivering the fallen souls.

PURPORT

Having described Govinda in terms of His Brahman and Paramatma features, now the author of Sri Caitanya-caritamrta advances his argument to prove that Lord Sri Caitanya Mahaprabhu is the identical personality. The same Lord Sri Krsna, in the garb of a devotee of Sri Krsna, descended to this mortal world to reclaim the fallen human beings who had misunderstood the Personality of Godhead even after the explanation of the Bhagavad-gita. In the Bhagavad-gita the Personality of Godhead Sri Krsna directly instructed that the Supreme is a person. Impersonal Brahman is His glowing effulgence, the Paramatma is His partial representation, and all men are therefore advised to follow the path of Sri Krsna, leaving aside all mundane “isms.” Offenders misunderstood this instruction, however, because of their poor fund of knowledge. Thus by His causeless, unlimited mercy Sri Krsna came again as Sri Caitanya Gosani.

The author of Sri Caitanya-caritamrta most emphatically stresses that Lord Caitanya Mahaprabhu is Sri Krsna Himself. He is not an expansion of the prakasa or vilasa forms of Sri Krsna; He is the svayam-rupa, Govinda. Apart from the relevant scriptural evidence forwarded by Srila Krsnadasa Kaviraja Gosvami, there are innumerable other scriptural statements regarding Lord Caitanya’s being the Supreme Lord Himself. The following examples may be cited:

(1) From the Caitanya Upanisad (5): gaurah sarvatma maha-puruso mahatma maha-yogi tri-gunatitah sattva-rupo bhaktim loke kasyati. “Lord Gaura, who is the all-pervading Supersoul, the Supreme Personality of Godhead, appears as a great saint and powerful mystic who is above the three modes of nature and is the emblem of transcendental activity. He disseminates the cult of devotion throughout the world.”

(2) From the Svetasvatara Upanisad:

tam isvaranam paramam mahesvaram
tam devatanam paramam ca daivatam
patim patinam paramam parastad
vidama devam bhuvanesam idyam

“O Supreme Lord, You are the Supreme Mahesvara, the worshipable Deity of all the demigods and the Supreme Lord of all lords. You are the controller of all controllers, the Personality of Godhead, the Lord of everything worshipable.” (Svetasvatara Upanisad 6.7)

mahan prabhur vai purusah
sattvasyaisa pravartakah
su-nirmalam imam praptim
isano jyotir avyayah

“The Supreme Personality of Godhead is Mahaprabhu, who disseminates transcendental enlightenment. Just to be in touch with Him is to be in contact with the indestructible brahmajyoti.” (Svetasvatara Upanisad 3.12)

(3) From the Mundaka Upanisad (3.1.3):

yada pasyah pasyate rukma-varnam
kartaram isam purusam brahma-yonim

“One who sees that golden-colored Personality of Godhead, the Supreme Lord, the supreme actor, who is the source of the Supreme Brahman, is liberated.”

(4) From Srimad-Bhagavatam:

dhyeyam sada paribhava-ghnam abhista-doham
tirthaspadam siva-virinci-nutam saranyam
bhrtyarti-ham pranata-pala bhavabdhi-potam
vande maha-purusa te caranaravindam

“We offer our respectful obeisances unto the lotus feet of Him, the Lord, upon whom one should always meditate. He destroys insults to His devotees. He removes the distresses of His devotees and satisfies their desires. He, the abode of all holy places and the shelter of all sages, is worshipable by Lord Siva and Lord Brahma. He is the boat of the demigods for crossing the ocean of birth and death.” (Bhag. 11.5.33)

tyaktva sudustyaja-surepsita-rajya-laksmim
dharmistha arya-vacasa yad agad aranyam
maya-mrgam dayitayepsitam anvadhavad
vande maha-purusa te caranaravindam

“We offer our respectful obeisances unto the lotus feet of the Lord, upon whom one should always meditate. He left His householder life, leaving aside His eternal consort, whom even the denizens of heaven adore. He went into the forest to deliver the fallen souls, who are put into illusion by material energy.” (Bhag. 11.5.34)

Prahlada said:

ittham nr-tiryag-rsi-deva-jhasavatarair
lokan vibhavayasi hamsi jagat-pratipan
dharmam maha-purusa pasi yuganuvrttam
channah kalau yad abhavas tri-yugo ’tha sa tvam

“My Lord, You kill all the enemies of the world in Your multifarious incarnations in the families of men, animals, demigods, rsis, aquatics and so on. Thus You illuminate the worlds with transcendental knowledge. In the Age of Kali, O Mahapurusa, You sometimes appear in a covered incarnation. Therefore You are known as Tri-yuga [one who appears in only three yugas].” (Bhag. 7.9.38)

(5) From the Krsna-yamala-tantra: punya-ksetre navadvipe bhavisyami saci-sutah. “I shall appear in the holy land of Navadvipa as the son of Sacidevi.”

(6) From the Vayu Purana: kalau sankirtanarambhe bhavisyami saci-sutah. “In the Age of Kali when the sankirtana movement is inaugurated, I shall descend as the son of Sacidevi.”

(7) From the Brahma-yamala-tantra:

atha vaham dharadhame
bhutva mad-bhakta-rupa-dhrk
mayayam ca bhavisyami
kalau sankirtanagame

“Sometimes I personally appear on the surface of the world in the garb of a devotee. Specifically, I appear as the son of Saci in Kali-yuga to start the sankirtana movement.”

(8), From the Ananta-samhita:

ya eva bhagavan krsno
radhika-prana-vallabhah
srsty adau sa jagan-natho
gaura asin mahesvari

“The Supreme Person, Sri Krsna Himself, who is the life of Sri Radharani and is the Lord of the universe in creation, maintenance and annihilation, appears as Gaura, O Mahesvari.”

Adi2.23

TEXT 23

para-vyomete vaise narayana nama

sad-aisvarya-purna laksmi-kanta bhagavan

SYNONYMS

para-vyomete—in the transcendental world; vaise—sits; narayana—Lord Narayana; nama—of the name; sat-aisvarya—of six kinds of opulences; purna—full; laksmi-kanta—the husband of the goddess of opulence; bhagavan—the Supreme Personality of Godhead.

TRANSLATION

Lord Narayana, who dominates the transcendental world, is full in six opulences. He is the Personality of Godhead, the Lord of the goddess of fortune.

Adi2.24

TEXT 24

veda, bhagavata, upanisat, agama

’purna-tattva’ yanre kahe, nahi yanra sama

SYNONYMS

veda—the Vedas; bhagavataSrimad-Bhagavatam; upanisat—the Upanisads; agama—other transcendental literatures; purna-tattva—full truth; yanre—unto whom; kahe—they say; nahi—there is not; yanra—whose; sama—equal.

TRANSLATION

The Personality of Godhead is He who is described as the Absolute Whole in the Vedas, Bhagavatam, Upanisads and other transcendental literatures. No one is equal to Him.

PURPORT

There are innumerable authoritative statements in the Vedas regarding the personal feature of the Absolute Truth. Some of them are as follows:

(1) From the Rk-samhita (1.22.20):

tad visnoh paramam padam sada
pasyanti surayo diviva caksur atatam

“The Personality of Godhead Visnu is the Absolute Truth, whose lotus feet all the demigods are always eager to see. Like the sun-god, He pervades everything by the rays of His energy. He appears impersonal to imperfect eyes.”

(2) From the Narayanatharva-sira Upanisad (1-2): narayanad eva samutpadyante narayanat pravartante narayane praliyante. . . . atha nityo narayanah. . . . narayana evedam sarvam yad bhutam yac ca bhavyam. . . . suddho deva eko narayano na dvitiyo ’sti kascit. “It is from Narayana only that everything is generated, by Him only that everything is maintained, and in Him only that everything is annihilated. Therefore Narayana is eternally existing. Everything that exists now or will be created in the future is nothing but Narayana, who is the unadulterated Deity. There is only Narayana and nothing else.”

(3) From the Narayana Upanisad (1.4): yatah prasuta jagatah prasuti. “Narayana is the source from whom all the universes emanate.”

(4) From the Hayasirsa Pancaratra: paramatma harir devah. “Hari is the Supreme Lord.”

(5) From the Bhagavatam (11.3.34-35):

narayanabhidhanasya
brahmanah paramatmanah
nistham arhatha no vaktum
yuyam hi brahma-vittamah

“O best of the brahmanas, please tell us of the position of Narayana, who is also known as Brahman and Paramatma.”

sthity-udbhava-pralaya-hetur ahetur asya
yat svapna-jagara-susuptisu sad bahis ca
dehendriyasu-hrdayani caranti yena
sanjivitani tad avehi param narendra

“O King, know Him who is causeless and yet is the cause of creation, maintenance and annihilation. He exists in the three states of consciousness-namely waking, dreaming and deep sleep-as well as beyond them. He enlivens the body, the senses, the breath of life, and the heart, and thus they move. Know Him to be supreme.”

Adi2.25

TEXT 25

bhakti-yoge bhakta paya yanhara darsana

surya yena savigraha dekhe deva-gana

SYNONYMS

bhakti-yoge—by devotional service; bhakta—the devotee; paya—obtains; yanhara—whose; darsana—sight; surya—the sun-god; yena—like; sa-vigraha—with form; dekhe—they see; deva-gana—the denizens of heaven.

TRANSLATION

Through their service, devotees see that Personality of Godhead, just as the denizens of heaven see the personality of the sun.

PURPORT

The Supreme Personality of Godhead has His eternal form, which cannot be seen by material eyes or mental speculation. Only by transcendental devotional service can one understand the transcendental form of the Lord. The comparison is made here to the qualifications for viewing the personal features of the sun-god. The sun-god is a person who, although not visible to our eyes, is seen from the higher planets by the demigods, whose eyes are suitable for seeing through the glaring sunshine that surrounds him. Every planet has its own atmosphere according to the influence of the arrangement of material nature. It is therefore necessary to have a particular type of bodily construction to reach a particular planet. The inhabitants of earth may be able to reach the moon, but the inhabitants of heaven can reach even the fiery sphere called the sun. What is impossible for man on earth is easy for the demigods in heaven because of their different bodies. Similarly, to see the Supreme Lord one must have the spiritual eyes of devotional service. The Personality of Godhead is unapproachable by those who are habituated to speculation about the Absolute Truth in terms of experimental scientific thought, without reference to the transcendental vibration. The ascending approach to the Absolute Truth ends in the realization of impersonal Brahman and the localized Paramatma but not the Supreme Transcendental Personality.

Adi2.26

TEXT 26

jnana-yoga-marge tanre bhaje yei saba

brahma-atma-rupe tanre kare anubhava

SYNONYMS

jnana—of philosophical speculation; yoga—and of mystic yoga; marge—on the paths; tanre—Him; bhaje—worship; yei—who; saba—all; brahma—of impersonal Brahman; atma—and of the Supersoul (Paramatma); rupe—in the forms; tanre—Him; kare—do; anubhava—perceive.

TRANSLATION

Those who walk the paths of knowledge and yoga worship only Him, for it is Him they perceive as the impersonal Brahman and localized Paramatma.

PURPORT

Those who are fond of mental speculation (jnana-marga) or want to meditate in mystic yoga to find the Absolute Truth must approach the impersonal effulgence of the Lord and His partial representation respectively. Such persons cannot realize the eternal form of the Lord.

Adi2.27

TEXT 27

upasana-bhede jani isvara-mahima

ataeva surya tanra diyeta upama

SYNONYMS

upasana-bhede—by the different paths of worship; jani—I know; isvara—of the Supreme Lord; mahima—greatness; ataeva—therefore; surya—the sun; tanra—of Him; diyeta—was given; upama—simile.

TRANSLATION

Thus one may understand the glories of the Lord through different modes of worship, as the example of the sun illustrates.

Adi2.28

TEXT 28

sei narayana krsnera svarupa-abheda

eka-i vigraha, kintu akara-vibheda

SYNONYMS

sei—that; narayana—Lord Narayana; krsnera—of Lord Krsna; svarupa—original form; abheda—not different; eka-i—one; vigraha—identity; kintu—but; akara—of bodily features; vibheda—difference.

TRANSLATION

Narayana and Sri Krsna are the same Personality of Godhead, but although They are identical, Their bodily features are different.

Adi2.29

TEXT 29

inhota dvi-bhuja, tinho dhare cari hatha

inho venu dhare, tinho cakradika satha

SYNONYMS

inhota—this one; dvi-bhuja—two arms; tinho—He; dhare—manifests; cari—four; hatha—hands; inho—this one; venu—flute; dhare—holds; tinho—He; cakra-adika—the wheel, etc.; satha—with.

TRANSLATION

This Personality of Godhead [Sri Krsna] has two hands and holds a flute, whereas the other [Narayana] has four hands, with conch, wheel, mace and lotus.

PURPORT

Narayana is identical to Sri Krsna. They are in fact the same person manifested differently, like a high court judge who is differently situated in his office and at home. As Narayana the Lord is manifested with four hands, but as Krsna He is manifested with two hands.

Adi2.30

TEXT 30

narayanas tvam na hi sarva-dehinam

atmasy adhisakhila-loka-saksi

narayano ’ngam nara-bhu-jalayanat

tac capi satyam na tavaiva maya

SYNONYMS

narayanah—Lord Narayana; tvam—You; na—not; hi—certainly; sarva—all; dehinam—of the embodied beings; atma—the Supersoul; asi—You are; adhisa—O Lord; akhila-loka—of all the worlds; saksi—the witness; narayanah—known as Narayana; angam—plenary portion; nara—of Nara; bhu—born; jala—in the water; ayanat—due to the place of refuge; tat—that; ca—and; api—certainly; satyam—highest truth; na—not; tava—Your; eva—at all; maya—the illusory energy.

TRANSLATION

“O Lord of lords, You are the seer of all creation. You are indeed everyone’s dearest life. Are You not, therefore, my father, Narayana? Narayana refers to one whose abode is in the water born from Nara [Garbhodakasayi Visnu], and that Narayana is Your plenary portion. All Your plenary portions are transcendental. They are absolute and are not creations of maya.”

PURPORT

This statement, which is from Srimad-Bhagavatam (10.14.14), was spoken by Lord Brahma in his prayers to Lord Krsna after the Lord had defeated him by displaying His mystic powers. Brahma had tried to test Lord Krsna to see if He were really the Supreme Personality of Godhead playing as a cowherd boy. Brahma stole all the other boys and their calves from the pasturing grounds, but when he returned to the pastures he saw that all the boys and calves were still there, for Lord Krsna had created them all again. When Brahma saw this mystic power of Lord Krsna’s, he admitted defeat and offered prayers to the Lord, addressing Him as the proprietor and seer of everything in the creation and as the Supersoul who is within each and every living entity and is dear to all. That Lord Krsna is Narayana, the father of Brahma, because Lord Krsna’s plenary expansion Garbhodakasayi Visnu, after placing Himself on the Garbha Ocean, created Brahma from His own body. Maha-Visnu in the Causal Ocean and Ksirodakasayi Visnu, the Supersoul in everyone’s heart, are also transcendental expansions of the Supreme Truth.

Adi2.31

TEXT 31

sisu vatsa hari’ brahma kari aparadha

aparadha ksamaite magena prasada

SYNONYMS

sisu—playmates; vatsa—calves; hari’-stealing; brahma—Lord Brahma; kari—making; aparadha—offense; aparadha—offense; ksamaite—to pardon; magena—begged; prasada—mercy.

TRANSLATION

After Brahma had offended Krsna by stealing His playmates and calves, he begged the Lord’s pardon for his offensive act and prayed for the Lord’s mercy.

Adi2.32

TEXT 32

tomara nabhi-padma haite amara janmodaya

tumi pita-mata, ami tomara tanaya

SYNONYMS

tomara-Your; nabhi-padma-lotus of the navel; haite-from; amara-my; janma-udaya-birth; tumi-You; pita-father; mata-mother; ami-I; tomara-Your; tanaya-son.

TRANSLATION

"I took birth from the lotus that grew from Your navel. Thus You are both my father and my mother, and I am Your son.

Adi2.33

TEXT 33

pita mata balakera na laya aparadha

aparadha ksama, more karaha prasada

SYNONYMS

pita—father; mata—mother; balakera—of the child; na—not; laya—take seriously; aparadha—the offense; aparadha—the offense; ksama—please pardon; more—unto me; karaha—please show; prasada—mercy.

TRANSLATION

“Parents never take seriously the offenses of their children. I therefore beg Your pardon and ask for Your benediction.”

Adi2.34

TEXT 34

krsna kahena--brahma, tomara pita narayana

ami gopa, tumi kaiche amara nandana

SYNONYMS

krsna—Lord Krsna; kahena—says; brahma—O Lord Brahma; tomara—your; pita—father; narayana—Lord Narayana; ami—I (am); gopa—cowherd boy; tumi—you; kaiche—how; amara—My; nandana—son.

TRANSLATION

Sri Krsna said, “O Brahma, your father is Narayana. I am but a cowherd boy. How can you be My son?”

Next verse (Adi2.35)