What do gaudya VaiSnavas know about PuruSa and PrakRti

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In the first half of this verse beginning ISvaraH paramaH kRSNaH, the most attractive personification of bliss, who is distinguished by His inconceivable energies, is called Sri KRSNa. The all-attractiveness of KRSNa’s form and His quality of being the original form of all pleasure are mentioned in the second half of the verse. Here the word sarva refers to the living entities, because Sri KRSNa attracts them and makes them blissful. The cause of this is love (bhAva). Thus, Sri KRSNa is He who is always immersed in the joy of love (premAnanda) and who immerses others in it as well. Therefore, the word KRSNa can only refer to the embodiment of bliss, who is supremely attractive due to His form and qualities. The word KRSNa Sri KRSNa is mentioned in the VAsudeva UpaANiad:

“devaki-nandano nikhilam Anandayet”

Devaki-nandana KRSNa gives bliss to all moving and non-moving living entities.”

 

labdhvAtmika sati rUDhir

bhaved yogApahAriNi

kalpaniyA tu labhate

nAtmAnaM yoga-vAdhataH

 

Sri KRSNa is clearly specified as Parabrahma in Srimad-BhAgavatam:

 

“gUDhaM paraM brahma manuSya-liNgam –

Sri KRSNa is Parabrahma hiding in human form.”

“Yan mitraM paramAnandaM pUrNa-brahma sanAtanam –

 

Sri KRSNa is the friend of the cowherd folk headed by Nanda MahArAja. That very Sri KRSNa is Parabrahma, the supremely blissful, ultimate and eternal Absolute Truth.”

 

It is also stated in the GopAla-tApani UpaniSad (21):

“eko vaSi sarvagaH kRSNa iDyaH –

Sri KRSNa is one. He controls everyone, knows everything and is worshipable by all.”

Such an ISvara can be referred to as parama. Para means “the most excellent” and

mA means “LakSzmi, the sum total of all potencies.” Therefore, one who is eternally accompanied by the most excellent LakSzmi, namely Sri RAdhA, is called paramesvara Sri KRSNa. For example, it is stated in Srimad-BhAgavatam:

“reme ramAbhir nija-kAma-samplutaH

– BhagavAn Sri KRSNa enjoyed His pastimes with Srimati RAdhikA and the other gopis.” Also: “nAyaM Sriyo ’nga unitAnta-rateH prasAdaM – the great fortune attained by the gopis in the pastime of the rAsa dance with Sri KRSNa was not available for the queens of DvArakA headed by RukmiNi and SatyabhAmA, nor for the Lakshmis of VaikuNTha or Devaloka, not to mention the demigoddesses of heaven.”

 

Furthermore, in Srimad-Bhagavatam it is stated:

 

“tatrAtiSuSubhe tAbhir bhagavAn devaki-sutaH –

 

DevakI-nandana Sri KRSNa began to look even more beautiful amidst all those gopIs.”

In the latter part of this Brahma-saMhitA (56), we will find:

 

“SriyaH kAntAH kAntaH parama-puruSah –

 

in Goloka VRndAvana there is only one hero, namely parama-puruSa Sri KRSNa. LakSzmis, in the form of gopis, are His beloveds.”

The GopAla-tApanI UpaniSad confirms this:

“kRSNo vai paramaH daivatam –

Sri KRSNa is the only supreme worshipable deity.”

 

From the commentary of Srila Jiva Gosvami to the "first" Vers from Brahma Samhita.

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In the same way that Sri KRSNa is the Supreme Person (parama-puruSa), He is also the original person (Adi-puruSa).

 

SrutvA ’jitam jarAsandhaM

NRpater dhyAyato hariH

AhopAyaM tam evAdya

uddhavo yam uvAca ha

 

Srimad-BhAgavatam (10.72.15)

 

After conquering all directions, MahArAja YudhiSThira was contemplating how to defeat JarAsandha, who appeared to be invincible. At that moment BhagavAn Sri KRSNa, the original personality (Adi-puruSa),

suggested a method that He had heard from Uddhava.

Commentators on this verse have confirmed:

“Adyo hariH Sri KRSNaH – the original Hari is Sri KRSNa.”

In Srimad-BhAgavatam (11.29.49), the supremacy of Sri KRSNa

and His status as the origin of everything are both mentioned:

“puruSam RSabham AdyaH krsna-saMjNaM nato ’smi –

I offer my obeisances to Sri KRSNa, who is the origin of all, the eternal and supreme personality (puruSa). He is the origin (Adi) because He is the source of all incarnations, though He is beginningless.” In the GopAla-tApani UpaniSad (21) it is said:

“eko vaSI sarva-gaH kRSNa IDyaH –

Svayam Bhagavän Sri KRSNa is He who is one without a second, who controls everyone, who can go any-where, who is omnipotent, who knows everything and who is worshipable by all.”

In the Upaniñads it is stated: “nityo nityAnAm – there is one Supreme Eternal amongst all eternals, one Supreme Consciousness among all conscious beings. Although He is one, He fulfills the desires of all.” According to the statements of Sruti, He is the origin of everything and the cause of all causes. He is also the cause of KAraNodakaSAyi MahA-ViSNu, who is the creator of the material world. For example, in Srimad-BhAgavatam (10.85.31) Mother Devaki says to Sri KRSNa:

 

yasyAMSAMSAMSa-bhAgena

viSvotpatti-layodayA

bhavanti kila viSvAtmaMs

taM tv AdyAhaM gatiM gatA

 

I take shelter of Govinda, who is the indwelling supersoul of the entire universe. O original PuruSa, Your plenary portion is the great Lord of VaikuNTha, NArAyaNa, whose further partial expansion

is KAraNodakaSAyi ViSNu. Material nature is a partial manifestation of His potency. The creation, destruction and maintenance of this world are accomplished through the modes of ignorance, passion

and so on, which are only constituent portions of this material nature.

 

From the commentary of Srila Jiva Gosvami to the "first" Vers from Brahma Samhita.

[Guest guest]

Vrajanatha: Is there any evidence in the Veda to show that logic

cannot enter into transcendental subject matter?

BAbAjI: There are many famous statements in the Vedas, such as,

naiSA tarkena matir ApaneyA,

“O Naciketa! Whatever intelligence you have gained regarding Atma-tattva should not be destroyed by logic (tarka)” (KaTha UpaniSad 1.2.9);

 

and the statements fromVedAnta-sUtra, such as, tarkApratiSThAnAt,

“Arguments based on logic have no foundation and cannot be used to establish any conclusions

about the conscious reality, because a fact that someone establishes by logic and argument today can be refuted tomorrow by someone who is more intelligent and qualified.

 

Therefore, the process of argumentation is said to be unfounded and baseless”.

 

Source Jaiva Dharma, Chapter PramAna and the commencement of prameya

 

 

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Furthermore, it is stated:

 

acintyAH khalu ye bhAvA na tAMs tarkeNa yojayet

prakRtibhyaH paraM yac ca tad acintyasya lakSaNam

 

MahAbhArata, BhiSma-parva (5.22)

All transcendental tattvas are beyond material nature, and

are therefore inconceivable. Dry arguments are within the

jurisdiction of material nature, so they can only be applied

in mundane subject matters. They cannot even come close

to transcendental tattvas, what to speak of grasping them.

As far as inconceivable conceptions are concerned, the

application of dry arguments is undesirable and useless.

This Sloka of the MahAbhArata establishes the limits of logic, and

Srila RUpa GosvamI, the AcArya of bhakti-mArga, has therefore written

in Bhakti-rasAmRta-sindhu (Eastern Division 1.1.32):

 

svalpApi rucir eva syAt bhakti-tattvAvabodhikA

yuktis tu kevalA naiva yad asyA apratiSThatA

 

One can comprehend bhakti-tattva when one has gained

even a <font color="blue"> little taste for SAstras that establish bhakti-tattva, such

as Srimad-Bhagavatam</font color>. However, one cannot understand

this bhakti-tattva by dry logic alone, because logic has no

basis, and there is no end to arguments.

 

Source Jaiva Dharma, Chapter PramAna and the commencement of prameya