Sri Laghu Bhagavatamrta
Book I
Chapter One thru Chapter Five
Sri Krsnamrta
The Nectar of Sri Krsna
Chapter One
Svayam-rupa-vilasa-svamsavesa-prakasa-laksana-bhagavat-tattva-nirupana
(The Svayam-rupa, Vilasa, Svamsa, and Avesa Forms of the Lord)
(1) I offer my respectful obeisances unto Lord Sri Krsna, who is glorified by these verses from the Srimad-Bhagavatam -
"I offer my respectful obeisances to Sri Krsna, the omniscient Supreme Personality of Godhead who, in order to liberate the conditioned souls from the cycle of repeated birth and death, appears in the material world in the forms of His innumerable incarnations." (SB 10.87.46)
(2) "In the age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the name of Krsna. Although His complexion is not blackish, He is Krsna Himself. He is accompanied by His associates, servants, weapons and confidential companions." (SB.11.5.22)
(3) May that ambrosial flute music which flows from Mukunda's lotus mouth fill me with transcendental bliss.
(4) All glories unto the Holy Name, that are spoken by Sri Caitanyadeva's mouth, which submerge the world in transcendental love!
(5) This book is a summary of Sri Brhad-bhagavatamrtam, which appeared from the lotus-mouth of my master.
(6) This book will describe two types of nectar - the nectar of Lord Sri Krsna, and the nectar of His devotees. First will be the nectar of Krsna, nectar tasted by the Lord's associates.
(7-8) Since the Vedic revelation is the best of all evidences, I will base my arguments upon that rather than material logic. The best of the sages accepts Vedic revelation as the best evidence, as he has said - "The Supreme is understood from the Vedic revelation".
(Vedanta-sutra 1.1.3)
(9) He has directly rejected material logic by stating - "The Supreme cannot be understood by material logic" (Vedanta-sutra 2.1.11)
(10) In order to establish that Sri Krsna, is the most worthy of worship, we will describe His forms one after another.
(11) In His abode beyond the material world, the Supreme Lord has three kinds of forms - svayam-rupa, tad-ekatma-rupa and avesa-rupa.
(12) The svayam-rupa is considered to be His original form, which is not manifested from any other.
(13) Thus, it is described in Brahma-samhita (5.1) -
"Krsna, who is known as Govinda, is the supreme controller. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, for He is the prime cause of all causes."
(14) The svayam-rupa is non-different from His original form. In the tad-ekatma-rupa the Lord's form and other features are different from His original form. The tadekatma-rupa forms are divided into two types - vilasa-rupa and svamsa-rupa.
(15-16) When the Lord manifests many forms with different features by His inconceivable sakti, these forms are known as vilasa-vigrahas. Thus, from Govinda is manifest Narayana, the Lord of the spiritual sky, and from Narayana is manifest Vasudeva.
(17) From these forms other forms that have lesser power, and are called svamsa-rupas. The forms headed by Sankarsana and the forms headed by Matsya which are each manifest in His own abode, are examples of such forms.
(18-9) Exalted jivas into whom Janardana enters with a portion of His cit (knowledge) potency and other potencies, are called avesas. Sesa, Narada, and the four Kumaras are examples of them in Vaikuntha. They were all seen by Akrura, as described in the Tenth skandha (of Bhagavatam).
(20) The prakasa-rupas are the same form which are manifest in many places.
(21-2) If innummerable forms, which are all identical in their features, are manifest simultaneously, such forms are called prakasa-vigrahas. Sri Krsna exhibited this in many places of Dvaraka. This will be shown later when we quote Srimad-Bhagavatam (10.69.2).
(23) Sometimes, without giving up His Krsna-form, the Lord displays a four-arm form. This is a prakasa-rupa of His two-arm form.
(24) Each of the many forms of the Lord have their own abode in the spiritual sky, beyond the touch of the material energy. The Uttara-khanda of the Padma Purana confirms this along with many other Vedic literatures.
Further chapters to be added.