20211109 Three Principal Forms of Bhagavān -2.tad-ekātma-rūpa – a.vilāsa (Pastime Expansions)

The following is a Śrī Kṛṣṇa Caitanya Book Compilation given by His Holiness Jayapatākā Swami Mahārāja on November 09th, 2021 in Śrī Dhāma Māyāpur, India.

mūkaṁ karoti vācālaṁ paṅguṁ laṅghayate girim
yat-kṛpā tam ahaṁ vande śrī-guruṁ dīna-tāraṇam
paramānandaṁ mādhavaṁ śrī caitanya iśvaram

Hariḥ oṁ tat sat!

Hare Kṛṣṇa! Dear Devotees! Today we will continue with the compilation of Śrī Kṛṣṇa Caitanya Book Today's chapter is entitled as:

Three Principal Forms of Bhagavān – 2.tad-ekātma-rūpa – a.vilāsa (Pastime Expansions)

Under the section: Lord Śrī Caitanya Mahāprabhu Instructs Sanātana Gosvāmī in the Science of the Absolute Truth

Caitanya Caritāmṛta, Madhya-līlā 20.183

(b) tadekātva-rūpera saṁjñā:—

sei vapu bhinnābhāse kichu bhinnākāra
bhāvāveśākṛti-bhede ‘tad-ekātma’ nāma tāṅra

Translation: “When that body is a little differently manifested and its features are a little different in transcendental emotion and form, it is called tad-ekātma.

Jayapatākā Swami: So, the form of Kṛṣṇa is svayaṁ-rūpa and when He has a form little different like Māha-viṣṇu or Garbhodakaśāyī Viṣṇu, they are tad-ekātma-rūpa, there are two types.

Caitanya Caritāmṛta, Madhya-līlā 20.184

uhā dvividha—(1) vilāsa o (2) svāṁśa —

tad-ekātma-rūpe ‘vilāsa’, ‘svāṁśa’—dui bheda
vilāsa, svāṁśera bhede vividha vibheda

Translation: “In the tad-ekātma-rūpa there are pastime expansions [vilāsa] and personal expansions [svāṁśa]. Consequently there are two divisions. According to pastime and personal expansion, there are various differences.

Purport: The Lord’s vilāsa expansions are described Laghu-bhāgavatāmṛta (1.15):

svarūpam anyākāraṁ yat
tasya bhāti vilāsataḥ
prāyeṇātma-samaṁ śaktyā
sa vilāso nigadyate

“When the Lord displays numerous forms with different features by His inconceivable potency, such forms are called vilāsa-vigrahas.”

The Lord’s svāṁśa expansions are also described in the Laghu-bhāgavatāmṛta (1.17):

tādṛśo nyūna-śaktiṁ yo
vyanakti svāṁśa īritaḥ
saṅkarṣaṇādir matsyādir
yathā tat-tat-svadhāmasu

When a form of Kṛṣṇa is nondifferent from the original form but is less important and exhibits less potency, it is called svāṁśa. Examples of svāṁśa expansions can be found in the quadruple forms of the Lord residing in Their respective places, beginning with Saṅkarṣaṇa, Vāsudeva, Pradyumna and Aniruddha, and also in the puruṣa-avatāras, līlā-avatāras, manvantara-avatāras and yuga-avatāras.

Jayapatākā Swami: So, we see that this is the science of the Absolute Truth and what form the Lord takes is described differently in this. So if we study the different expansions of the Lord, they have a different relativity, although they are all Absolute Truths.

Caitanya Caritāmṛta, Madhya-līlā 20.185

vilāsera dvividha vilāsa— (a) prābhava o (b) vaibhava —

prābhava-vaibhava-bhede vilāsa—dvidhākāra
vilāsera vilāsa-bheda—ananta prakāra

Translation: “Again the vilāsa forms are divided into twofold categories — prābhava and vaibhava. Again the pastimes of these forms are of unlimited variety.

Caitanya Caritāmṛta, Madhya-līlā 20.186

(a) prābhava-vilāsa—mathurā o dvārakā-purīte ādi catur-vyuhera cārimūrti —

prābhava-vilāsa—vāsudeva, saṅkarṣaṇa
pradyumna, aniruddha,—mukhya cāri-jana

Translation: “The chief quadruple expansions are named Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. These are called prābhava-vilāsa.

Caitanya Caritāmṛta, Madhya-līlā 20.187

tanmadhye eka mūrtitei balarāma— vraje gopābhimānī o pure kṣatriyābhimānī; vilāsa-saṁjñāra hetu:—

vraje gopa-bhāva rāmera, pure kṣatriya-bhāvana
varṇa-veśa-bheda, tāte ‘vilāsa’ tāṅra nāma

Translation: “Balarāma, who has the same original form as Kṛṣṇa, is Himself a cowherd boy in Vṛndāvana, and He also considers Himself a member of the kṣatriya race in Dvārakā. Thus His color and dress are different, and He is called a pastime form of Kṛṣṇa.

Jayapatākā Swami: In Goloka Vṛndāvana, Balarāma is in the mood of a cowherd boy and in Dvārakā He is in the mood of kṣatriya In Goloka Vṛndāvana, Balarāma is in the mood of a cowherd boy and in Dvārakā He is in the mood of kṣatriya just like Lord Kṛṣṇa.

Caitanya Caritāmṛta, Madhya-līlā 20.188

vaibhava-prakāśa-rūpe o prābhava-vilāsa (ādi catur-vyūha)-rūpe bhāvabhede ekai balarāma —

vaibhava-prakāśe āra prābhava-vilāse
eka-i mūrtye baladeva bhāva-bhede bhāse

Translation: “Śrī Balarāma is a vaibhava-prakāśa manifestation of Kṛṣṇa. He is also manifested in the original quadruple expansions of Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. These are prābhava-vilāsa expansions with different emotions.

Jayapatākā Swami: From Balarāma comes the catur-vuyha and Saṅkarṣaṇa is considered the direct expansion of Balarāma. Viśvarūpa, the elder brother of Lord Caitanya is said to be an expansion of Balarma, He is Saṅkarṣaṇa. but Lord Nityānanda is Balarāma Himself.

Caitanya Caritāmṛta, Madhya-līlā 20.189

prābhava-vilāsa ādi-catur-vyūhai samagra catur-vyūharūpī vaibhava-vilāsagaṇera kāraṇa:—

ādi-catur-vyūha—iṅhāra keha nāhi sama
ananta catur-vyūha-gaṇera prākaṭya-kāraṇa

Translation: “The first expansion of the catur-vyūha, quadruple forms, is unique. There is nothing to compare with Them. These quadruple forms are the source of unlimited quadruple forms.

Jayapatākā Swami: So, we find from these original catur-vyūha forms, unlimited catur-vyūha are expanded.

Caitanya Caritāmṛta, Madhya-līlā 20.190

tāṅhārāi purīra (mathurā o dvārakā-dhāmera) adhīśvara —

kṛṣṇera ei cāri prābhava-vilāsa
dvārakā-mathurā-pure nitya iṅhāra vāsa

Translation: “These four prābhava pastime forms of Lord Kṛṣṇa reside eternally in Dvārakā and Mathurā.

Caitanya Caritāmṛta, Madhya-līlā 20.191

(1) ādi-catur-vyūha haite nāma o astra-vaicitrye 24 mūrti ‘vaibhava-vilāsa’ —

ei cāri haite cabbiśa mūrti parakāśa
astra-bhede nāma-bheda—vaibhava-vilāsa

Translation: “From the original quadruple expansions, twenty-four forms are manifested. They differ according to the placement of the weapons in Their four hands. They are called vaibhava-vilāsa.

Jayapatākā Swami: So, the Nārāyaṇa forms which have four hands each holding, lotus, cakrā, gadā and conchshell, depending on the placement of those four weapons, are in twenty four different positions they have different names.

Caitanya Caritāmṛta, Madhya-līlā 20.192

(a) pura haite ādi-caturvyahasaha kṛṣṇai vaikuṇṭhe dvitīya caturvyahasaha nārāyaṇa-rūpe vilāsavi-graha:—

punaḥ kṛṣṇa catur-vyūha lañā pūrva-rūpe
paravyoma-madhye vaise nārāyaṇa-rūpe

Translation: “Lord Kṛṣṇa again expands, and within the para-vyoma, the spiritual sky, He is situated in fullness as the four-handed Nārāyaṇa, accompanied by expansions of the original quadruple form.

Purport: At the top of the para-vyoma, the spiritual sky, there is Goloka Vṛndāvana, which is divided into three parts. Two of the parts, called Mathurā and Dvārakā, are the residences of Kṛṣṇa in His prābhava-vilāsa forms. Balarāma, Kṛṣṇa’s vaibhava-prakāśa, is eternally situated in Gokula. From the quadruple prābhava-vilāsa, twenty-four forms of the vaibhava-vilāsa are expanded. Each has four hands holding weapons in different positions. The topmost planet in the spiritual sky is Goloka Vṛndāvana, and below that planet is the spiritual sky itself. In that spiritual sky, Kṛṣṇa Himself is four-handed and is situated as Nārāyaṇa.

Jayapatākā Swami: So, this is mentioned in the Brahmā-saṁhitā that there are four dhāmas, Devī-dhāma, Maheśa-dhāma, Hari-dhāma and Goloka-dhāma. Hari dhāma and Goloka dhāma are the two spiritual worlds described here. Devī-dhāma is the material world and Maheśa-dhāma is in between Devī-dhāma and para-vyoma.

Caitanya Caritāmṛta, Madhya-līlā 20.193

tāṅhā haite punaḥ catur-vyūha-parakāśa
āvaraṇa-rūpe cāri-dike yāṅra vāsa

Translation: “Thus the original quadruple forms again manifest Themselves in a second set of quadruple expansions. The residences of these second quadruple expansions cover the four directions.

Jayapatākā Swami: Since Kṛṣṇa has expanded Himself as Nārāyaṇa, under Nārāyaṇa there is a duplicate four quadruple expansion, Vāsudeva. Saṅkarṣaṇa, Pradyumna and Aniruddha.

Caitanya Caritāmṛta, Madhya-līlā 20.194

(b) dvitīya catur-vyūhera pratyekera tina-mūrti kariyā prakāśa-vigraha—

12 māsera o 12 ṭī tilakera 12 mūrti devatā —

cāri-janera punaḥ pṛthak tina tina murti
keśavādi yāhā haite vilāsera pūrti

Translation: “Again these quadruple forms expand three times, beginning with Keśava. That is the fulfillment of the pastime forms.

Jayapatākā Swami: So, the tilaka we wear is the 12 forms with 12 names, it starts with oṁ keśavāya namaḥ, so three times four is twelve and we wear twelve tilaka.

Caitanya Caritāmṛta, Madhya-līlā 20.195

ai 12 mūrti vaibhava-vilāsera paricaya —

cakrādi-dhāraṇa-bhede nāma-bheda saba
vāsudevera mūrti—keśava, nārāyaṇa, mādhava

Translation: “Out of the catur-vyūha, there are three expansions of each and every form, and They are named differently according to the position of the weapons. The Vāsudeva expansions are Keśava, Nārāyaṇa and Mādhava.

Caitanya Caritāmṛta, Madhya-līlā 20.196

saṅkarṣaṇera mūrti—govinda, viṣṇu, madhusūdana
e anya govinda—nahe vrajendra-nandana

Translation: “The expansions of Saṅkarṣaṇa are Govinda, Viṣṇu and Madhusūdana. This Govinda is different from the original Govinda, for He is not the son of Mahārāja Nanda.

Jayapatākā Swami: So, from this we can see how we are applying the tilaka oṁ keśavāya namaḥ, oṁ nārāyaṇāya namaḥ, oṁ mādhavāya namaḥ, oṁ govindāya namaḥ, oṁ viṣṇave namaḥ, oṁ madhusūdanāya namaḥ, om trivikramaya namah, om vamanaya namah, om sridharaya nama, om hrishikesaya namah, om padmanabhaya nama, om damodaraya namah, om vasudevaya namah.

Caitanya Caritāmṛta, Madhya-līlā 20.197

pradyumnera mūrti—trivikrama, vāmana, śrīdhara
aniruddhera mūrti—hṛṣīkeśa, padmanābha, dāmodara

Translation: “The expansions of Pradyumna are Trivikrama, Vāmana and Śrīdhara. The expansions of Aniruddha are Hṛṣīkeśa, Padmanābha and Dāmodara.

Jayapatākā Swami: So, continuing with the tilaka from the upper right hand oṁ trivikramāya namaḥ, left side - oṁ vāmanāya namaḥ, lower arm is oṁ śrīdharāya namaḥ, upper arm - oṁ hṛṣīkeśāya namaḥ, upper back - oṁ padmanābhāya namaḥ, lower back - oṁ dāmodarāya namaḥ.

Caitanya Caritāmṛta, Madhya-līlā 20.198 

tāṅhārāi 12 māsera 12 mūrti devatā:—

dvādaśa-māsera devatā—ei-bāra jana
mārgaśīrṣe—keśava, pauṣe—nārāyaṇa

Translation: “These twelve are the predominating Deities of the twelve months. Keśava is the predominating Deity of Agrahāyana, and Nārāyaṇa is the predominating Deity of Pauṣa.

Jayapatākā Swami: So, Agrahāyana is the month after Kārtika, so we start with Keśava and we end with the Kārtika month, which is Dāmodara

Caitanya Caritāmṛta, Madhya-līlā 20.199

māghera devatā—mādhava, govinda—phālgune
caitre—viṣṇu, vaiśākhe—śrī-madhusūdana

Translation: “The predominating Deity of the month of Māgha is Mādhava, and the predominating Deity of the month of Phālguna is Govinda. Viṣṇu is the predominating Deity of Caitra, and Madhusūdana is the predominating Deity of Vaiśākha.

Jayapatākā Swami: These are the Bengali months which are based on lunar months, that starting from the first day of the lunar cycle and ending with the full moon day.

Caitanya Caritāmṛta, Madhya-līlā 20.200

jyaiṣṭhe—trivikrama, āṣāḍhe—vāmana deveśa
śrāvaṇe—śrīdhara, bhādre—deva hṛṣīkeśa

Translation: “In the month of Jyaiṣṭha, the predominating Deity is Trivikrama. In Āṣāḍha the Deity is Vāmana, in Śrāvaṇa the Deity is Śrīdhara, and in Bhādra the Deity is Hṛṣīkeśa.

Caitanya Caritāmṛta, Madhya-līlā 20.201

āśvine—padmanābha, kārtike dāmodara
‘rādhā-dāmodara’ anya vrajendra-koṅara

Translation: “In the month of Āśvina, the predominating Deity is Padmanābha, and in Kārttika it is Dāmodara. This Dāmodara is different from Rādhā-Dāmodara, the son of Nanda Mahārāja in Vṛndāvana.

Jayapatākā Swami: So, the twelve months of the year are name dafter the twelve deities, we wear tilaka in this order.

Caitanya Caritāmṛta, Madhya-līlā 20.202

āvāra tāṅhārāi 12 ṭī tilaka-mantrera 12 mūrti devatā —

dvādaśa-tilaka-mantra ei dvādaśa nāma
ācamane ei nāme sparśi tat-tat-sthāna

Translation: “When putting the twelve tilaka marks on the twelve places of the body, one has to chant the mantra consisting of these twelve Viṣṇu names. After daily worship, when one anoints the different parts of the body with water, these names should be chanted as one touches each part of the body.

Purport: While marking the body with tilaka, one should chant the following mantra, which consists of twelve names of Lord Viṣṇu:

lalāṭe keśavaṁ dhyāyen
nārāyaṇam athodare
vakṣaḥ-sthale mādhavaṁ tu
govindaṁ kaṇṭha-kūpake
viṣṇuṁ ca dakṣiṇe kukṣau
bāhau ca madhusūdanam
trivikramaṁ kandhare tu
vāmanaṁ vāma-pārśvake
śrīdharaṁ vāma-bāhau tu
hṛṣīkeśaṁ tu kandhare
pṛṣṭhe ca padmanābhaṁ ca
kaṭyāṁ dāmodaraṁ nyaset

“When one marks the forehead with tilaka, he must remember Keśava. When one marks the lower abdomen, he must remember Nārāyaṇa. For the chest, one should remember Mādhava, and when marking the hollow of the neck one should remember Govinda. Lord Viṣṇu should be remembered while marking the right side of the belly, and Madhusūdana should be remembered when marking the right arm. Trivikrama should be remembered when marking the right shoulder, and Vāmana should be remembered when marking the left side of the belly. Śrīdhara should be remembered while marking the left arm, and Hṛṣīkeśa should be remembered when marking the left shoulder. Padmanābha and Dāmodara should be remembered when marking the back.”

Jayapatākā Swami: Śrīla Prabhupāda instructed that putting on this tilaka is not like the war paint of the aborgines. Each of the tilakas, is put on remembering each of the twelve forms of the Supreme Personality of Godhead, and chanting the appropriate mantras. On should chant the mantra and put on the tilaka, if they cannot remember the whole Sanskrit verse, atleast the names should be mentioned in each place

Thus ends the chapter entitled, Three Principal Forms of Bhagavān - 2.tad-ekātma-rūpa – a.vilāsa (Pastime Expansions)
Under the section: Lord Śrī Caitanya Mahāprabhu Instructs Sanātana Gosvāmī in the Science of the Absolute Truth