MAHA VISNU

VISNU  impregnated Mäyä or material nature simply by glancing at her. This is the
spiritual method. Materially we are limited to impregnate by only one particular part of
our body, but the Supreme Lord, KRSNA or MAHA VISNU, can impregnate any part by any
part. Simply by glancing the Lord can conceive countless living entities in the womb of
material nature. The Brahma-samhita also confirms that the spiritual body of the
Supreme Lord is so powerful that any part of that body can perform the functions of
any other part. We can only touch with our hands or skin, but KRSNAcan touch just by
glancing. We can only see with our eyes, we cannot touch or smell with them. KRSNAhowever, can smell and also eat with His eyes. When foodstuffs are offered to KRSNA we
don't see Him eating, but He eats simply by glancing at the food. We cannot imagine
how things work in the spiritual world where everything is spiritual. It is not that KRSNA does not eat or that we imagine that He eats; He actually eats, but His eating is
different from ours. Our eating process will be similar to His when we are completely onthe spiritual platform. On that platform every part of the body can act on behalf of any OTHER  PART.

VISNU  does not require anything in order to create. He does not require the goddess
LAKSHMI  in order to give birth to Brahmä, for Brahmä is born from a lotus flower which
grows from the navel of  VISNU. The goddess LAKSHMI  sits at the feet of Viñëu and serves
Him. In this material world sex is required to produce children, but in the spiritual
world one can produce as many children as he likes without having to take help from
his wife. Because we have no experience with spiritual energy, we think that Brahmä's
birth from the navel of VISNU is simply a fictional story. We are not aware that spiritual
energy is so powerful that it can do anything and everything. Material energy is
dependent on certain laws, but spiritual energy is fully independent

Brahmä is born from the navel of Garbhodakasaye VISNU, who is but a partial
manifestation of the MAHA VISNU. Countless universes reside like seeds within the skin
pores of the MAHA VISNU, and when He exhales, they all are manifest. In the material
world we have no experience of such a thing, but we do experience a perverted
reflection in the phenomenon of perspiration. We cannot imagine, however, the
duration of one breath of the MAHA VISNU, for within one breath all of the universes
are created and annihilated. Lord Brahmä only lives for the duration of one breath, and
according to our time scale 4,320,000,000 years constitute only twelve hours of Brahmä,
and Brahmä lives one hundred of his years. Yet the whole life of Brahmä is contained
within one breath of the MAHA VISNU. Thus it is not possible for us to imagine the
breathing power of the Supreme Lord. That MAHA VISNU  is but a partial manifestation
of KRSNA.

EIGHT VERSES CREATED BY LORD CHAITANYA ( INCARNARION OF LORD KRSNA )

LORD  CHAITANYA  had  created  eight  verses , called  SIKSASTAKA . These eight verses clearly reveal His  mission and precepts. These supremely valuable prayers are translated herein .

1. Glory to the SRI KRSNA SANKIRTAN , which cleanses the heart of all the dust
   accumulated for years and extinguishes the fire of conditional life, of repeated birth
   and death. This   SANKIRTAN   movement is the prime benediction for humanity at large
   because it spreads the rays of the benediction moon. It is the life of all transcendental
   knowledge. It increases the ocean of transcendental bliss, and it enables us to fully taste
   the nectar for which we are always anxious.
2.  O my Lord, Your holy name alone can render all benediction to living beings, and
   thus You have hundreds and millions of names like Kåñëa and Govinda. In these
   transcendental names You have invested all Your transcendental energies. There are
   not even hard and fast rules for chanting these names. O my Lord, out of kindness You
   enable us to easily approach You by Your holy names, but I am so unfortunate that I
   have no attraction for them.
3. One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree,devoid of all sense of false prestige and should be ready to offer all respect to others. In
   such a state of mind one can chant the holy name of the Lord constantly.
4. O almighty Lord, I have no desire to accumulate wealth, nor do I desire beautiful
   women, nor do I want any number of followers. I only want Your causeless devotional
   service birth after birth.
5. O son of Mahäräja Nanda [KRSNA], I am Your eternal servitor, yet somehow or other
   I have fallen into the ocean of birth and death. Please pick me up from this ocean of
   death and place me as one of the atoms at Your lotus feet.
6. O my Lord, when will my eyes be decorated with tears of love flowing constantly
   when I chant Your holy name? When will my voice choke up, and when will the hairs
   of my body stand on end at the recitation of Your name?
7. O Govinda! Feeling Your separation, I am considering a moment to be like twelve
   years or more. Tears are flowing from my eyes like torrents of rain, and I am feeling all
   vacant in the world in Your absence
8. I know no one but Kåñëa as my Lord, and He shall remain so even if He handles me
   roughly by His embrace or makes me brokenhearted by not being present before me. He
   is completely free to do anything and everything, for He is always my worshipful Lord
   unconditionally.

BHAGAVAD-GITA CHAPTER_2 VERSE_5

verse
gurün ahatvä hi mahänubhävän
çreyo bhoktuà bhaikñyam apéha loke
hatvärtha-kämäàs tu gurün ihaiva
bhuïjéya bhogän rudhira-pradigdhän

SYNONYMS

gurün—the superiors; ahatvä—by killing; hi—certainly; mahä-anubhävän—great souls;
çreyaù—it is better; bhoktum—to enjoy life; bhaikñyam—begging; api—even; iha—in
this life; loke—in this world; hatvä—killing; artha—gain; kämän—so desiring; tu—but;
gurün—superiors; iha—in this world; eva—certainly; bhuïjéya—has to enjoy;
bhogän—enjoyable things; rudhira—blood; pradigdhän—tainted with.

 TRANSLATION 

It is better to live in this world by begging than to live at the cost of the lives of great
souls who are my teachers. Even though they are avaricious, they are nonetheless
superiors. If they are killed, our spoils will be tainted with blood.

PURPORT

According to scriptural codes, a teacher who engages in an abominable action and
has lost his sense of discrimination is fit to be abandoned. Bhéñma and Droëa were
obliged to take the side of Duryodhana because of his financial assistance, although
they should not have accepted such a position simply on financial considerations.
Under the circumstances, they have lost the respectability of teachers. But Arjuna
thinks that nevertheless they remain his superiors, and therefore to enjoy material
profits after killing them would mean to enjoy spoils tainted with blood.

HARE  KRSNA

BHAGAVAD-GITA CHAPTER_2 VERSE_4

arjuna uväca

kathaà bhéñmam ahaà saìkhye
droëaà ca madhusüdana
iñubhiù pratiyotsyämi
püjärhäv ari-südana

SYNONYMS

arjunaù uväca—Arjuna said; katham—how; bhéñmam—unto Bhéñma; aham—I;
saìkhye—in the fight; droëam—unto Droëa; ca—also, madhusüdana—O killer of
Madhu; iñubhiù—with arrows; pratiyotsyämi—shall counterattack; püjä-arhau—those
who are worshipable; arisüdana—O killer of the enemies.

TRANSLATION

Arjuna said: O killer of Madhu [Kåñëa], how can I counterattack with arrows in
battle men like Bhéñma and Droëa, who are worthy of my worship?

PURPORT

Respectable superiors like Bhéñma the grandfather and Droëäcärya the teacher arealways worshipable. Even if they attack, they should not be counterattacked. It is general etiquette that superiors are not to be offered even a verbal fight. Even if they are sometimes harsh in behavior, they should not be harshly treated. Then, how is it possible for Arjuna to counterattack them? Would Kåñëa ever attack His own grandfather, Ugrasena, or His teacher, Sändépani Muni? These were some of the arguments by Arjuna to Kåñëa.

BHAGAVAD_GITA CHAPTER 2 VERSE _ 3

klaibyaà mä sma gamaù pärthaT
naitat tvayy upapadyate
kñudraà hådaya-daurbalyaà
tyaktvottiñöha parantapa

SYNONYMS

klaibyam—impotence; mä—do not; sma—take it; gamaù—go in; pärtha—O son of
Påthä; na—never; etat—like this; tvayi—unto you; upapadyate—is befitting;
kñudram—very little; hådaya—heart; daurbalyam—weakness; tyaktvä—giving up;
uttiñöha—get up; parantapa—O chastiser of the enemies.


TRANSLATION

O son of Påthä, do not yield to this degrading impotence. It does not become you.
Give up such petty weakness of heart and arise, O chastiser of the enemy.

PURPORT

Arjuna was addressed as the "son of Påthä," who happened to be the sister of Kåñëa's
father Vasudeva. Therefore Arjuna had a blood relationship with Kåñëa. If the son of a
ksatriya declines to fight, he is a kñatriya in name only, and if the son of a brähmaëa
acts impiously, he is a brähmaëa in name only. Such kñatriyas and brähmaëas are
unworthy sons of their fathers; therefore, Kåñëa did not want Arjuna to become an
unworthy son of a kñatriya. Arjuna was the most intimate friend of Kåñëa, and Kåñëa
was directly guiding him on the chariot; but in spite of all these credits, if Arjuna
abandoned the battle, he would be committing an infamous act; therefore Kåñëa said
that such an attitude in Arjuna did not fit his personality. Arjuna might argue that he
would give up the battle on the grounds of his magnanimous attitude for the most
respectable Bhéñma and his relatives, but Kåñëa considered that sort of magnanimity
not approved by authority. Therefore, such magnanimity or so-called nonviolence
should be given up by persons like Arjuna under the direct guidance of Kåñëa.

BHAGAVAD-GITA CHAPTER_2 VERSE_2

CHAPTER 2.2

çré-bhagavän uväca
kutas tvä kaçmalam idaà
viñame samupasthitam
anärya-juñöam asvargyam
akérti-karam arjuna

 SYNONYMS

çré bhagavän uväca—the Supreme Personality of Godhead said; kutaù—wherefrom;
tvä—unto you; kaçmalam—dirtiness; idam—this lamentation; viñame—this hour of
crisis; samupasthitam—arrived; anärya—persons who do not know the value of life;
juñöam—practiced by; asvargyam—that which does not lead to higher planets;
akérti—infamy; karam—the cause of; arjuna—O Arjuna.

TRANSLATION

The Supreme Person [Bhagavän] said: My dear Arjuna, how have these impurities
come upon you? They are not at all befitting a man who knows the progressive values of
life. They do not lead to higher planets, but to infamy.


PURPORT

 Kåñëa and the Supreme Personality of Godhead are identical. Therefore Lord Kåñëa
is referred to as "Bhagavän" throughout the Gétä. Bhagavän is the ultimate in the
Absolute Truth. Absolute Truth is realized in three phases of understanding, namely
Brahman or the impersonal all-pervasive spirit; Paramätmä, or the localized aspect of
the Supreme within the heart of all living entities; and Bhagavän, or the SUPREME
Personality of Godhead, Lord Kåñëa. In the Çrémad-Bhägavatam this conception of the
Absolute Truth is explained thus:
vadanti tat tattva-vidas tattvaà yaj jïänam advayam
brahmeti paramätmeti bhagavän iti çabdyate.

"The Absolute Truth is realized in three phases of understanding by the knower of the
Absolute Truth, and all of them are identical. Such phases of the Absolute Truth are
expressed as Brahman, Paramätmä, and Bhagavän." (Bhäg. 1.2.11) These three divine
aspects can be explained by the example of the sun, which also has three different
aspects, namely the sunshine, the sun's surface and the sun planet itself. One who
studies the sunshine only is the preliminary student. One who understands the sun's
surface is further advanced. And one who can enter into the sun planet is the highest.
Ordinary students who are satisfied by simply understanding the sunshine—its
universal pervasiveness and the glaring effulgence of its impersonal nature—may be
compared to those who can realize only the Brahman feature of the Absolute Truth.
The student who has advanced still further can know the sun disc, which is compared
to knowledge of the Paramätmä feature of the Absolute Truth. And the student who
can enter into the heart of the sun planet is compared to those who realize the personal
features of the Supreme Absolute Truth. Therefore, the bhaktas, or the
transcendentalists who have realized the Bhagavän feature of the Absolute Truth, are
the topmost transcendentalists, although all students who are engaged in the study of
the Absolute Truth are engaged in the same subject matter. The sunshine, the sun disc
and the inner affairs of the sun planet cannot be separated from one another, and yet
the students of the three different phases are not in the same category.
   
The Sanskrit word Bhagavän is explained by the great authority, Paräçara Muni, the
father of Vyäsadeva. The Supreme Personality who possesses all riches, all strength, all
fame, all beauty, all knowledge and all renunciation is called Bhagavän. There are many
persons who are very rich, very powerful, very beautiful, very famous, very learned, and
very much detached, but no one can claim that he possesses all riches, all strength, etc.,
entirely. Only Kåñëa can claim this because He is the Supreme Personality of Godhead.
No living entity, including Brahmä, Lord Çiva, or Näräyaëa, can possess opulences as
fully as Kåñëa. Therefore it is concluded in the Brahma-saàhitä by Lord Brahmä himself
that Lord Kåñëa is the Supreme Personality of Godhead. No one is equal to or above
Him. He is the primeval Lord, or Bhagavän, known as Govinda, and He is the supreme
cause of all causes
.
         éçvaraù paramaù kåñëaù sac-cid-änanda-vigrahaù 
         anädir ädir govindaù sarua-käraëa-käraëam 

"There are many personalities possessing the qualities of Bhagavän, but Kåñëa is the
supreme because none can excel Him. He is the Supreme Person, and His body is
eternal, full of knowledge and bliss. He is the primeval Lord Govinda and the cause of
all causes." (Brahma-saàhitä 5.1)
In the Bhägavatam also there is a list of many incarnations of the Supreme
Personality of Godhead, but Kåñëa is described as the original Personality of Godhead,
from whom many, many incarnations and Personalities of Godhead expand:

       ete cäàça-kaläù puàsaù kåñëas tu bhagavän svayam
        indräri-vyäkulaà lokaà måòayanti yuge yuge

"All the lists of the incarnations of Godhead submitted herewith are either plenary
expansions or parts of the plenary expansions of the Supreme Godhead, but Kåñëa is
the Supreme Personality of Godhead Himself." (Bhag. 1.3.28)
Therefore, Kåñëa is the original Supreme Personality of Godhead, the Absolute
Truth, the source of both the Supersoul and the impersonal Brahman.
In the presence of the Supreme Personality of Godhead, Arjuna's lamentation for
his kinsmen is certainly unbecoming, and therefore Kåñëa expressed His surprise with
the word kutas, "wherefrom." Such unmanly sentiments were never expected from a
person belonging to the civilized class of men known as Äryans. The word äryan is
applicable to persons who know the value of life and have a civilization based on
spiritual realization. Persons who are led by the material conception of life do not know
that the aim of life is realization of the Absolute Truth, Viñëu, or Bhagavän, and they
are captivated by the external features of the material world, and therefore they do not
know what liberation is. Persons who have no knowledge of liberation from material
bondage are called non-Äryans. Although Arjuna was a kñatriya, he was deviating from
his prescribed duties by declining to fight. This act of cowardice is described as befitting
the non-Äryans. Such deviation from duty does not help one in the progress of spiritual
life, nor does it even give one the opportunity to become famous in this world. Lord
Kåñëa did not approve of the so-called compassion of Arjuna for his kinsmen.

hare krsna .