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Divine Kala
08 March 2011, 03:32 AM
How did Krsna die?

devotee
08 March 2011, 04:00 AM
Namaste Kala,

Sri Krishna died as any ordinary wild animal for honouring the curse given to him by his own devotee !

When Duryodhana was killed He was cursed by angry Gaandhaari (the mother of Kauravas) that He would die like an animal as it was He who caused the destruction of all her mighty sons (& as He was heartless like a wild animal He would die like one). So, once He was taking rest in a forest taking a nap under a tree. He had put his feet one above the other lying on His back. The rose-pink soles of the Lord's feet shined from a distance and appeared to be beautiful faces of deers to a bunch of hunters passing through the area. So, these hunters aimed at those feet and struck Him with their arrows .... and that "killed" (the body of) Krishna !

The great incarnation of God kept the honour of His devotee and chose to die the death of an ordinary wild animal in a forest !

OM

Divine Kala
08 March 2011, 04:39 AM
I asked my neighbour, Girish, about it and he said pretty much the same thing. He added that Gaandhaari cursed Krsna to suffer as he had made her suffer by losing all her sons.

Adhvagat
08 March 2011, 04:49 AM
Why hunting mistakes tie up so many events in the Mahabharata? :p

And why so many hunters in those times? Isn't it adharmic?

Sahasranama
08 March 2011, 06:08 AM
Hunting is not as adharmic as letting poor animals die in abbatoirs. The greatest sin in animal care is pretenting to love an animal, feed it, give it shelter and later cut their throats, because this way you are murdering someone who is your sharanagata. Hunting is more natural and dharmic than the bio industry.

Ganeshprasad
08 March 2011, 06:12 AM
Pranam all

Those who think Krishna takes birth and dies like the ordinary soul do not understand his transcendental nature. It is another thing that he chooses to Leave this MrityouLok like ordinary person.

janma karma ca me divyam
evam yo vetti tattvatah
tyaktva deham punar janma
naiti mam eti so 'rjuna

One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna. BG4.9

It i Ironic what he says one who understand his nature does not take birth again, shame here we can talk about his apparent disappearance so casually.

Jai Shree Krishna

Sahasranama
08 March 2011, 06:35 AM
It i Ironic what he says one who understand his nature does not take birth again, shame here we can talk about his apparent disappearance so casually.
I agree with you that Krishna doesn't die as an ordinairy person, as is written in the bhagavatam, krishna svadhamo'pagate, Krishna went to his own abode. We can say his activities are divine, but understanding them is something different altogether. Even Arjuna affected by yogamaya proclaimed "he Krishna, he Yadava, he sakheti." Nowadays every baba, paramahamsa or sri sri dot dot ananda is an avatar and if you do your best and work hard, even you can become an avatar. It's really a shame people are so casual about the avatarhood of Rama and Krishna.

Adhvagat
08 March 2011, 08:41 AM
Hunting is not as adharmic as letting poor animals die in abbatoirs. The greatest sin in animal care is pretenting to love an animal, feed it, give it shelter and later cut their throats, because this way you are murdering someone who is your sharanagata. Hunting is more natural and dharmic than the bio industry.

Could you (or someone else) expand on this?

I'm not really fully convinced.

Eastern Mind
08 March 2011, 08:53 AM
Could you (or someone else) expand on this?

I'm not really fully convinced.

Vannakkam Pietro: This is off topic from the original question, but from my limited POV, its all adharmic. As a youth I shot 1 deer, many gophers (kind of ground squirrel considered to be a pest) , quite a few rabbits, many ducks, as well as a lot of fish. Hunting was part of my family's 'culture', although now I wouldn't call it culture. It goes against ahimsa, which for me personally is an absolute core value. Certainly it is no longer any part of my culture. In fact I have had to atone via penance in order to forgive myself.

Still, I am far more sympathetic to the aboriginal American who used wildlife as a method for survival, and used it wisely, never letting an animal's corpse go to waste and never hunting just for the fun of it. Blending into the environment in such a way is more or less nature, like a wolf or large wildcat killing for survival.

As for analysing scripture, I more or less take the view that your life starts from today, and if it is useful to alter or make dharmic decisions from this moment on, then good. Otherwise trying to determine all the whys and wherefores is just trivia. But that's just my take.

Aum Namasivaya

Adhvagat
08 March 2011, 09:00 AM
Thank you, EM.

I tried to shoot a lead pellet gun at a dog (hopefully I missed) when I was 11, then hours after an incident happened where I got shot in the arm, the pellet stopped near an artery. Missing or not I took it as instant karmic retribution. :)

smaranam
08 March 2011, 02:51 PM
Namaste Divine Kala

As others here have already stated, (thank you GaneshPrasadJi), we do not say "birth" and "death" but appearance and disappearance when it comes to the Supreme Lord and His avatArs (incarnations). Though you did it innocently, i was slightly shaken by that title. Could you please change it ? Thanks.

To understand this topic properly, i urge you to read the following in Shrimad BhAgvatam:

1. Facts around Lord's dissappearance - (Please Read SB 11.30.26 to SB 11.31.14) (http://srimadbhagavatam.com/11/30/en)
2. Disappearance Continued and Reactions from DevatAs, family and associates SB 11.31 (http://srimadbhagavatam.com/11/31/en)
3. How the Lord's disappearance brought instant symptoms of Kali Yug:
SB 1.14 (http://srimadbhagavatam.com/1/14/en)
4. Reaction of Arjun and Yudhishthir - PAndavas retire : READ SB 1.15.1 to 1.15.36 (http://srimadbhagavatam.com/1/15/en)


SB 11.30.26: Lord Balarāma then sat down on the shore of the ocean and fixed Himself in meditation upon the Supreme Personality of Godhead. Merging Himself within Himself, He gave up this mortal world.

SB 11.30.27: Lord Kṛṣṇa, the son of Devakī, having seen the departure of Lord Rāma, sat down silently on the ground under a nearby pippala tree.

SB 11.30.28-32: The Lord was exhibiting His brilliantly effulgent four-armed form, the radiance of which, just like a smokeless fire, dissipated the darkness in all directions. His complexion was the color of a dark blue cloud and His effulgence the color of molten gold, and His all-auspicious form bore the mark of Śrīvatsa. A beautiful smile graced His lotus face, locks of dark blue hair adorned His head, His lotus eyes were very attractive, and His shark-shaped earrings glittered. He wore a pair of silken garments, an ornamental belt, the sacred thread, bracelets and arm ornaments, along with a helmet, the Kaustubha jewel, necklaces, anklets and other royal emblems. Encircling His body were flower garlands and His personal weapons in their embodied forms. As He sat He held His left foot, with its lotus-red sole, upon His right thigh.

SB 11.30.33: Just then a hunter named Jarā, who had approached the place, mistook the Lord's foot for a deer's face. Thinking he had found his prey, Jarā pierced the foot with his arrow, which he had fashioned from the remaining iron fragment of Sāmba's club.

SB 11.30.34: Then, seeing that four-armed personality, the hunter became terrified of the offense he had committed, and he fell down, placing his head upon the feet of the enemy of the demons.

SB 11.30.35: Jarā said: O Lord Madhusūdana, I am a most sinful person. I have committed this act out of ignorance. O purest Lord, O Uttamaḥśloka, please forgive this sinner.

SB 11.30.36: O Lord Viṣṇu, the learned say that for any man, constant remembrance of You will destroy the darkness of ignorance. O master, I have wronged You!

SB 11.30.37: Therefore, O Lord of Vaikuṇṭha, please kill this sinful hunter of animals immediately so he may not again commit such offenses against saintly persons.

SB 11.30.38: Neither Brahmā nor his sons, headed by Rudra, nor any of the great sages who are masters of the Vedic mantras can understand the function of Your mystic power. Because Your illusory potency has covered their sight, they remain ignorant of how Your mystic power works. Therefore, what can I, such a low-born person, possibly say?

SB 11.30.39: The Supreme Personality of Godhead said: My dear Jarā, do not fear. Please get up. What has been done is actually My own desire. With My permission, go now to the abode of the pious, the spiritual world.

SB 11.30.40: So instructed by the Supreme Lord Kṛṣṇa, who assumes His transcendental body by His own will, the hunter circumambulated the Lord three times and bowed down to Him. Then the hunter departed in an airplane that had appeared just to carry him to the spiritual sky.

...
SB 11.31.6: Without employing the mystic āgneyī meditation to burn up His transcendental body, which is the all-attractive resting place of all the worlds and the object of all contemplation and meditation, Lord Kṛṣṇa entered into His own abode.

SB 11.31.7: As soon as Lord Śrī Kṛṣṇa left the earth, Truth, Religion, Faithfulness, Glory and Beauty immediately followed Him. Kettledrums resounded in the heavens and flowers showered from the sky.

SB 11.31.11: My dear King, you should understand that the Supreme Lord's appearance and disappearance, which resemble those of embodied conditioned souls, are actually a show enacted by His illusory energy, just like the performance of an actor. After creating this universe He enters into it, plays within it for some time, and at last winds it up. Then the Lord remains situated in His own transcendental glory, having ceased from the functions of cosmic manifestation.


praNAm

|| Om Namo Bhagavate VAsudevAya ||

yajvan
08 March 2011, 04:33 PM
hariḥ oṁ
~~~~~~

namastÚ



Krishna doesn't die as an ordinairy person


Kṛṣṇa-ji informs us in the chapter 2, 12th śloka of the bhāgavad gītā:
there never was a time when I was not, nor you, nor these rulers
of men. Nor will there ever be a time when all of us shall cease to be.

Where then can be His death let alone birth? Perhaps His body has returned to the tattva's ( elements) at most, and like all of us that comes and goes.


praṇām

Sahasranama
08 March 2011, 08:22 PM
Perhaps His body has returned to the tattva's ( elements) at most, and like all of us that comes and goes.I don't know yajvan, maybe smaranam can tell us more about the trancedental nature of the body of Krishna.

grames
09 March 2011, 01:43 AM
There is a nice verse in BG...


ajo 'pi sann avyayatma
bhutanam isvaro 'pi san
prakrtim svam adhisthaya
sambhavamy atma-mayaya BG 4.6



and then in 4.9


janma karma ca me divyam
evam yo vetti tattvatah
tyaktva deham punar janma
naiti mam eti so 'rjuna


and in SB 1.8.33


apare vasudevasya
devakyāḿ yācito 'bhyagāt
ajas tvam asya kṣemāya
vadhāya ca sura-dviṣām

and SB 10.3.9-10 details His form when He appeared...


tam adbhutaḿ bālakam ambujekṣaṇaḿ
catur-bhujaḿ śańkha-gadādy-udāyudham
śrīvatsa-lakṣmaḿ gala-śobhi-kaustubhaḿ
pītāmbaraḿ sāndra-payoda-saubhagam


mahārha-vaidūrya-kirīṭa-kuṇḍala-
tviṣā pariṣvakta-sahasra-kuntalam
uddāma-kā˝cy-ańgada-kańkaṇādibhir
virocamānaḿ vasudeva aikṣata



So, it is crystal clear that, His body is not material at all same time His body, birth etc. are not very simple to understand. But, it is not wise to assume His birth, body etc. as material and it should be understood as Transcendental and eternal which is never subjected to any change or jurisdiction as He is the master of all such forces.

Hare Krshna!

smaranam
09 March 2011, 07:48 AM
Namaste

Gramesji, you were much needed on this thread, and was hoping you would put out the cream. I would add to that BG 9.11

Also, entire chapters 2 and 3 of SB Canto 10 - Transfer of the Supreme Lord first from Vasudev's enlightened heart to Devaki's enlightened heart, which had nothing to do with the physical koshas, and then Appearance of KRshNa.

Also would like to point out, regarding BhagavAn's disappearance,

SB 11.31.6, 7, 11, 13 - which have been included in post 11 above, are very important verses that show the astonishing mystic ways of BhagavAn Shri KRshNa - i.e. entering His abode with His selfsame transcendental form as is - it astonished the DevtAs as well. Lord BalarAm (SankarshaN) who is Ananta Shesha, left His body behind for Revati, parents and others, but KRshNa did not. DAruk, KRshNa's horseman/charioteer saw everything.

SB 11.31.13 explains why He did not want to leave His transcendental "body" behind - to make sure that yogis focus on Him as the paramAtmA rather than an external body.

SB 11.31.6 is most beautiful - He did not burn His transcendental form like some yogis do:

SB11.31.6 lokābhirāmāḿ sva-tanuḿ
dhāraṇā-dhyāna-mańgalam
yoga-dhāraṇayāgneyyādagdhvā dhāmāviśat svakam
TRANSLATION
Without employing the mystic āgneyī meditation to burn up His transcendental body, which is the all-attractive resting place of all the worlds and the object of all contemplation and meditation, Lord Kṛṣṇa entered into His own abode.

PURPORT by A. C. BhakivedAnta Swami PrabhupAd
A yogī empowered to select the moment of leaving his body can cause it to burst into flames by engaging in the yogic meditation called āgneyī, and thus he passes into his next life. The (anya devta) similarly employ this mystic fire when being transferred to the spiritual world. But the Supreme Personality of Godhead is completely different from conditioned souls like yogīs and (anya devtas), since the Lord's eternal, spiritual body is the source of all existence, as indicated here by the words lokābhirāmāḿ sva-tanum. Lord Kṛṣṇa's body is the source of pleasure for the entire universe. The word dhāraṇā-dhyāna-mańgalam indicates that those trying for spiritual elevation through meditation and yoga achieve all auspiciousness through meditation on the Lord's body. Since yogīs are liberated simply by thinking of Lord Kṛṣṇa's body, that body is certainly not material and therefore not subject to burning by mundane mystic fire or any other type of fire.
Śrīla Viśvanātha Cakravartī Ṭhākura reminds us of Lord Kṛṣṇa's statement in the Eleventh Canto, Chapter Fourteen, verse 37: vahni-madhye smared rūpaḿ mamaitad dhyāna-mańgalam. "Within the fire one should meditate upon My form, which is the auspicious object of all meditation." Since Lord Kṛṣṇa's transcendental form is present within fire as the maintaining principle, how can fire affect that form? Thus although the Lord appeared to enter the mystic yoga trance, the word adagdhvā indicates that the Lord, since His body is purely spiritual, bypassed the formality of burning and directly entered His own abode in the spiritual sky. This point has also been elaborately explained by Śrīla Jīva Gosvāmī in his commentary to this verse.
------

SB 11.31.11 My dear King, you should understand that the Supreme Lord's appearance and disappearance, which resemble those of embodied conditioned souls, are actually a show enacted by His illusory energy, just like the performance of an actor. After creating this universe He enters into it, plays within it for some time, and at last winds it up. Then the Lord remains situated in His own transcendental glory, having ceased from the functions of cosmic manifestation.

Purport: Jiva Goswami on Yadav fight being a lila...
story of a magician yogi...
Conclusion: It is not difficult to understand, therefore, that the Supreme Personality of Godhead, although transcendental to the laws of nature, exhibits His illusory potency so that ordinary folks will think the Lord has left His body like a human being. Actually, Lord Kṛṣṇa returned to His abode in His own eternal body, as confirmed throughout the Vedic literature.



praNAm

|| Om Namo Bhagavate VAsudevAya ||

smaranam
09 March 2011, 07:58 AM
|| Om Namo Bhagavate VAsudevAya ||

Namaste,

To continue highlighting the same

SB 11.31.12: Lord Kṛṣṇa brought the son of His guru back from the planet of the lord of death in the boy's selfsame body, and as the ultimate giver of protection He saved you (Parikshit) also when you were burned by the brahmāstra of Aśvatthāmā. He conquered in battle even Lord Śiva, who deals death to the agents of death, and He sent the hunter Jarā directly to Vaikuṇṭha in his human body. How could such a personality be unable to protect His own Self?

SB 11.31.13: Although Lord Kṛṣṇa, being the possessor of infinite powers, is the only cause of the creation, maintenance and destruction of innumerable living beings, He simply did not desire to keep His body in this world any longer. Thus He revealed the destination of those fixed in the self and demonstrated that this mortal world is of no intrinsic value.

SB 11.31.14: Anyone who regularly rises early in the morning and carefully chants with devotion the glories of Lord Śrī Kṛṣṇa's transcendental disappearance and His return to His own abode will certainly achieve that same supreme destination.


SB 11.31.23: As soon as Dvārakā was abandoned by the Supreme Personality of Godhead, the ocean flooded it on all sides, O King, sparing only His palace.

SB 11.31.24: Lord Madhusūdana, the Supreme Personality of Godhead, is eternally present in Dvārakā. It is the most auspicious of all auspicious places, and merely remembering it destroys all contamination.


praNAm

AmIHindu
09 March 2011, 11:21 AM
Pranam to all of you.

Above description of Bhagavatam is very good, you people have explained/discuss Shree Krishna's last moments nicely. As it said, we do not do anything it only His will. So Kunti cursed that was also a part of Shree Krishna's will.

I also heard/read somewhere that Sage Durvash also cursed Shree Krishna for joking on him(sage). It was like, sage Durvasa was in Sadhna. Krishan with his friends went to test Durvasa rishi. One man put a pot/bowl on tummy, went to rishi Durvasa, whether she gives birth to boy or girl.Rishi Durvasa got angry on passing such joke for him, sage cursed Shree Krishana. I am not sure if this even is correct or not

Like to get some guidance on this event.

smaranam
11 March 2011, 06:33 AM
So Kunti cursed that was also a part of Shree Krishna's will.

I also heard/read somewhere that Sage Durvash also cursed Shree Krishna for joking on him(sage). It was like, sage Durvasa was in Sadhna. Krishan with his friends went to test Durvasa rishi. One man put a pot/bowl on tummy, went to rishi Durvasa, whether she gives birth to boy or girl.Rishi Durvasa got angry on passing such joke for him, sage cursed Shree Krishana. I am not sure if this even is correct or not

Like to get some guidance on this event.

Namaste AmIHindu

That was not KRushNa but His grandchildren. They had strayed a bit from the saMskArs they received in the home of Svayam BhagavAn, but were loved and protected anyway. You can find that in the eleventh canto of BhAgvat - SB 11.1, SB 11.30.
The boy was hiding an iron rod to look pregnant. So the sage cursed all these YAdavs to die from the same iron.

It was not Kunti, but GAndhAri who cursed KRushNa due to not siding with Duryodhan and other sons. Kunti sang most beautiful prayers to Him - found in Shrimad Bhagvatam Canto 1 Chapter 8 (http://srimadbhagavatam.com/1/8/en)
When GAndhAri cursed KRushNa He said "What you have spelled out O mother, is going to happen anyways."
Letting the descendants of Shri KrushNa go on in Kali Yug with the corruption was not desired by the Lord. Moreover, they were His pArshads in Vaikuntha and had to go back with Him.

Grandson Vajra remained here, YudhishThir throned him, Vajrasen built Shri KrushNa and Dwarkadheesh temples.
SB 1.15.39: Then he posted Vajra, the son of Aniruddha [grandson of Lord Kṛṣṇa], at Mathurā as the King of Śūrasena. Afterwards Mahārāja Yudhiṣṭhira performed a Prājāpatya sacrifice and placed in himself the fire for quitting household life.



praNAm
Jai Shri KrushNa

smaranam
11 March 2011, 08:36 AM
|| Om Namo Bhagavate VAsudevAya ||


maybe smaranam can tell us more about the trancedental nature of the body of Krishna.

Thank You Sahasranama, it is a wonderful opportunity for all of us to think about the most transcendental.

The difference is , KRushNa is Absolute, we are relative.
KRushNa is ParamAtmA, and He is transcendental inside out. He is everyone's AtmA , rather SuperSoul. So His body is our AtmA. His body and His Self are not two different things.


Krishna is absolute. Nothing is different from Him. Krishna and Krishna's name is not different.
In the material sense, everything is different. I myself (am) different from this body. I am not this body. But Krishna is not like that. Krishna and Krishna's body is the same.

Avajānanti māḿ mūḍhā manusim tanum ashritah BG. 9.11.

Krishna is not different from His body, Krishna is not different from His name, Krishna is not different from His fame.

- A. C. BhaktivedAnta Swami PrabhupAd

Why just Form and Name, mere thought of KRushNa is KRushNa. KrushNa told His Mahisis (Queens) who complained they may not get to see Him enough, "Just think of Me and I shall be with you."

Hare KRushNa
Shri KRushNa SharaNam mama

praNAm

PARAM
11 March 2011, 10:22 AM
Hunting the innocents is Adharm of course, but that was DwaparYug, even in TretaYug, Ratnakar (Valmiki) was a bandit and hunter in early life, but quit the adharmic nature and become a Vedic sage.

However there was only one hunter who killed Krishna, and he was Vanar King Bali of the previous birth. When Ram killed Bali hiding from him, Bali said to him, he have to repay for this, and this was happened when Bali as hunter killed Krishna mistaking his feet as deer.

yajvan
11 March 2011, 11:31 AM
hariḥ oṁ
~~~~~~

namastÚ Param



Hunting the innocents is Adharm of course, but that was DwaparYug, even in TretaYug, Ratnakar (Valmiki) was a bandit and hunter in early life, but quit the adharmic nature and become a Vedic sage.

Talk to us on how he became this sage... it is an inspiring story.


praṇām

devotee
11 March 2011, 10:00 PM
Very beautiful posts from esteemed members here ! :)

Yes, I agree. Lord Krishna's birth and death was just a Leelaa ( a play staged by the Lord) .... He was never born and death can never ever touch Him ! It is He who is the source of all births and deaths of this phenomenal world !

OM

PARAM
15 March 2011, 11:56 AM
hariḥ oṁ
~~~~~~

namastÚ Param



Talk to us on how he became this sage... it is an inspiring story.


praṇām


Thank You for asking me for this Satsang.



Maharishi Valmiki tells about his early life in the Uttar Khanda chapter of the Ramayana.



In his early life Maharishi Valmiki was an unnamed highway robber who killed and robbed others to run his family, he was married and had a son.

Once, he tried to rob the divine sage Narada, Narada asked him if his family would share the sin he was incurring due to the robbery. He replied positively, but Narada told him to confirm this with his family.

He asked his family, but none agreed to bear the burden of sin. The dejected robber finally understood the truth of life and asked for Narada's forgiveness.

Narada taught Him to worship, he meditated for many years, so much so that ant-hills grew around his body. Finally, a divine voice declared his penance successful, bestowing him with the name "Valmiki": "one born out of ant-hills".

anadi
27 August 2011, 02:33 PM
In the fifth Veda - Maha-bharata - Adivansavantarana Parva it is written:


"And Vishnu (Krishna) himself, of world-wide fame, and worshipped of all the worlds, was born of Devaki through Vasudeva, for the benefit of the three worlds.

He is without birth and death,
of radiant splendour,
the Creator of the universe and the Lord of all!

Indeed, he who is the invisible cause of all,
who knoweth no deterioration,
who is the all-pervading soul,
the centre round which everything moveth,
the substance in which the three attributes of Sattwa, Rajas and Tamas co-inhere,
the universal soul,
the immutable,
the material out of which hath been created this universe,
the Creator himself,
the controlling lord,
the invisible dweller in every object,
progenitor of this universe of five elements,
who is united with the six high attributes,
is the Pranava or Om of the Vedas,
is infinite,
incapable of being moved by any force save his own will,
illustrious,
the embodiment of the mode of life called Sannyasa,
who floated on the waters before the creation,
who is the source whence hath sprung this mighty frame,
who is the great combiner,
the uncreate,
the invisible essence of all,
the great immutable,
bereft of those attributes that are knowable by the senses,
who is the universe itself,
without beginning, birth, and decay,
is possessed of infinite wealth,
that Grandsire of all creatures,
advented in the race of the Andhaka-Vrishnis for the increase of virtue.

anadi
28 August 2011, 08:35 AM
In Maha-bharata - Arjunabhigamana Parva it is written:

Vaisampayana said, 'Hearing that the Pandavas had been banished, the Bhojas, the Vrishnis, and the Andhakas went to those heroes residing in affliction in the great forest. And the consanguineous relatives of Panchala, and Dhrishtaketu the king of Chedi, and those celebrated and powerful brothers--the Kaikeyas, their hearts fired with wrath, went to the forest to see the sons of Pritha.

And reproaching the sons of Dhritarashtra, they said, 'What should we do?' And those bulls of the Kshatriya race, with Vasudeva at their head, sat themselves down round Yudhishthira the just. And respectfully saluting that foremost of the Kurus, Kesava mournfully said, 'The earth shall drink the blood of Duryodhana and Karna, of Dussasana and the wicked Sakuni! Slaying these in battle and defeating their followers along with their royal allies, will we all install Yudhishthira the just on the throne! The wicked deserve to be slain! Verily, this is eternal morality.'

Vaisampayana continued, 'And when on account of the wrongs of Pritha's sons, Janardana had thus got into a passion, and seemed bent upon consuming all created things, Arjuna exerted himself to pacify him. And beholding Kesava angry, Falguna began to recite the feats achieved in his former lives by
that soul of all things,
himself immeasurable, the eternal one,
of infinite energy, the lord of Prajapati himself,
the supreme ruler of the worlds, Vishnu of profound wisdom!'

"Arjuna said, 'In days of old, thou, O Krishna, hadst wandered on the Gandhamadana mountains for ten thousand years as a Muni having his home where evening fell! Living upon water alone, thou hadst, in days of old, O Krishna, also dwelt for full eleven thousand years by the lake of Pushkara!

And, O slayer of Madhu, with arms upraised and standing on one leg, thou hadst passed a hundred years on the high hills of Vadari, living all the while upon air! And leaving aside thy upper garment, with body emaciated and looking like a bundle of veins, thou hadst lived on the banks of the Saraswati, employed in thy sacrifice extending for twelve years!

And, O Krishna of mighty energy, in observance of thy vow thou hadst stood on one leg for the length of a thousand years of the celestials, on the plains of Prabhasa which it behoveth the virtuous to visit! Vyasa hath told me that thou art the cause of the creation and its course! And, O Kesava, the lord of Kshetra, thou art the mover of all minds, and the beginning and end of all things!

All asceticism resteth in thee, and thou too art the embodiment of all sacrifices, and the eternal one! Slaying the Asura Naraka, offspring of the Earth-first begotten, thou hadst obtained his ear-rings, and performed, O Krishna, the first horse-sacrifice (offering up that Asura as the sacrificial horse)! And, O bull of all the worlds, having performed that feat, thou hast become victorious over all! Thou hadst slain all the Daityas and Danavas mustered in battle, and giving the lord of Sachi (Indra) the sovereignty of the universe, thou hast, O Kesava of mighty arms, taken thy birth among men!

O slayer of all foes, having floated on the primordial waters, thou subsequently becamest Hari, and Brahmaa and Surya and Dharma, and Dhatri and Yama and Anala and Vasu, and Vaisravana, and Rudra, and Kala and the firmament the earth, and the ten directions! Thyself increate, thou art the lord of the mobile and the immobile universe, the Creator of all, O thou foremost of all existences!

And, O slayer of Madhu, O thou of abundant energy, in the forest of Chitraratha thou didst, O Krishna, gratify with thy sacrifice the chief of all the gods, the highest of the high! O Janardana, at each sacrifice thou didst offer, according to shares, gold by hundreds and thousands. And, O son of the Yadava race, becoming the son of Aditi, O exalted one of the supreme attributes, thou hast been known as the younger brother of Indra!

And, O thou chastiser of foes, even while a child thou didst, O Krishna, in consequence of thy energy, fill by three steps only the heaven, the firmament, and the earth! And, O thou soul of all covering the heaven and the firmament (while thou wert thus transformed), thou didst dwell in the body of the sun and afflict him with thy own splendour!

And, O exalted one, in thy incarnations on those thousand occasions, thou hadst slain, O Krishna, sinful Asuras by hundreds! By destroying the Mauravas and the Pashas, and slaying Nisunda and Naraka. Thou hast again rendered safe the road to Pragjyotisha! Thou hast slain Ahvriti at Jaruthi, and Kratha and Sisupala with his adherents, and Jarasandha and Saivya and Satadhanwan!

And on thy car roaring like unto clouds and effulgent like the sun, thou didst obtain for thy queen the daughter of Bhoja, defeating Rukmi in battle! Thou didst in fury slay Indradyumna and the Yavana called Kaseruman! And slaying Salwa the lord of Saubha, thou didst destroy that city of Saubha itself!

These have all been slain in battle; listen to me as I speak of others (also slain by thee)! At Iravati thou hast slain king Bhoja equal unto Karttavirya in battle, and both Gopati and Talaketu also have been slain by thee!
And, O Janardana, thou hast also appropriate unto thyself the sacred city of Dwarka, abounding in wealth and agreeable unto the Rishi themselves, and thou wilt submerge it at the end within the ocean!

O slayer of Madhu, how can crookedness be in thee, devoid as thou art, O thou of the Dasarha race, of anger and envy and untruth and cruelty?
O thou who knowest no deterioration, all the Rishis, coming unto thee seated in thy glory on the sacrificial ground, seek protection of thee!

And, O slayer of Madhu, thou stayest at the end of the Yuga, contracting all things and withdrawing this universe into thy own self, thou repressor of all foes!

O thou of the Vrishni race, at the beginning of the Yuga, there sprang from thy lotus-like navel, Brahmaa himself, and lord of all mobile and immobile things, and whose is this entire universe!

When the dreadful Danavas Madhu and Kaitava were bent on slaying Brahmaa, beholding their impious endeavour thou wert angry, and from thy forehead, O Hari, sprang Sambhu, the holder of the trident. Thus these two foremost of the deities have sprung from thy body in order to do thy work!

Even Narada it was who hath told me this! O Narayana, thou didst, in the forest of Chaitraratha, celebrate with plentiful gifts a grand sacrifice consisting of a multitude of rites! O God, O thou of eyes like lotus leaves, the deeds thou hast performed while still a boy, having recourse to thy might and aided by Baladeva, have never been done by others, nor are they capable of being achieved by others in the future! Thou didst even dwell in Kailasa, accompanied by Brahmanas!'

anadi
16 September 2011, 01:15 PM
Caitanya Caritamrita 2.8.154-156

sac-cid-ānanda-maya kṛṣṇera svarūpa
ataeva svarūpa-śakti haya tina rūpa

The original form of Krishna (is made of) the energy - svarūpa kṛṣṇera maya
of eternal existence, knowledge, and ecstatic love - sat-cit-ānanda
as such the energy of the original form -ataeva śakti svarūpa
has three forms - haya tina rūpa

ānandāḿśe hlādinī, sad-aḿśe 'sandhinī'
cid-aḿśe 'samvit', yāre jñāna kari' māni

The part of the ecstatic love (which is ) the pleasure giving energy- aḿśe ānanda hlādinī
The part of the eternal existence (which is) the power of creation - aḿśe sat sandhinī
The part of knowledge (which is) the energy of cognizance - aḿśe cit samvit
which is accepted as science - yāre kari māni jñāna

hlādinī sandhinī samvit
tvayy ekā sarva-saḿśraye
hlāda-tāpa-karī miśrā
tvayi no guṇa-varjite

(Oh, Lord) The pleasure giving potency, the potency of creation and knowledge energy - hlādinī sandhinī samvit
(are all) One (single energy) of Yours - ekā tvayi,
the basis of all things - sarva- saḿśraye
Pleasure and suffering are the cause of mixed (impure) existence (mişra sattva) – hlāda tāpa karī miśrā
But in Yourself there are no (such material) qualities - tvayi no guṇa-varjite

Tika:
This is a quote from Viṣṇu Purāṇa (1.12.69).