MM mantra 2*
The theme of this verse is that the Supreme Truth is the Supreme Person. That the Lord's bodily texture and color are described indicates that He is a person, for the impersonal Brahman cannot have a body that is as soft as anything or whose hue is visualized. The Personality of Godhead appeared as the son of Vasudeva and Devakī because for a very long time they performed severe austerities to have the Supreme Lord as their son. Satisfied by their penance and determination, the Lord agreed to become their son.
From the description of the Lord's birth in the
One may ask, Since the Supreme Lord is the original father of all living entities, how could a lady known as Devakī give birth to Him as her son? The answer is that Devakī no more gave birth to the Lord than the eastern horizon gives birth to the sun. The sun rises on the eastern horizon and sets below the western horizon, but actually the sun neither rises nor sets. The sun is always in its fixed position in the sky, but the earth is revolving, and due to the different positions of the revolving earth, the sun appears to be rising or setting. In the same way, the Lord always exists, but for His pastimes as a human being He seems to take birth like an ordinary child.
In His impersonal feature (Brahman) the Supreme Lord is everywhere, inside and outside: as the Supersoul (Paramātmā) He is inside everything, from the gigantic universal form down to the atoms and electrons; and as the Supreme Personality of Godhead (Bhagavān) He sustains everything with His energies. (We have already described this feature of the Lord in the purport to the previous verse, in connection with the name Jagan-nivāsa.) Therefore in each of His three features—Brahman, Paramātmā, and Bhagavān—the Lord is present everywhere in the material world. Yet He remains aloof, busy with His transcendental pastimes in His supreme abode.
Those with a poor fund of knowledge cannot accept the idea that the Lord appears in person on the face of the earth. Because they are not conversant with the intricacies of the Lord's transcendental position, whenever such people hear about the appearance of the Lord, they take Him to be either a superhuman being born with a material body or a historical personality worshiped as God under the influence of anthropomorphism or zoomorphism. But the Lord is not the plaything of such fools. He is what He is and does not agree to be a subject of their speculations, which perpetually lead them to conclude that His impersonal feature is supreme. The supreme feature of the Absolute Truth is personal—the Supreme Personality of Godhead. The impersonal Brahman is His effulgence, like the light diffused by a powerful fire. The fire burns in one place but diffuses its warmth and light all round, thus exhibiting its different energies. Similarly, by means of His variegated energies the Supreme Lord expands Himself in many ways.
Persons with a poor fund of knowledge are captivated by one part of His energy and therefore fail to penetrate into the original source of the energy. Whatever astounding energies we see manifest in this world, including atomic and nuclear energies, are all part and parcel of His material, or external, energy. Superior to this material energy, however, is the Lord's marginal energy, exhibited as the living being. Besides these energies, the Supreme Lord has another energy, which is known as the internal energy. The marginal energy can take shelter of either the internal energy or the external energy, but factually it belongs to the Lord's internal energy. The living beings are therefore infinitesimal samples of the Supreme Lord. Qualitatively the living being and the Supreme Lord are equal, but quantitatively they are different, for the Lord is unlimitedly potent whereas the living entities, being infinitesimal by nature, have limited potency.
Although the Lord is full with all energies and is thus self-sufficient, He enjoys transcendental pleasure by subordinating Himself to His unalloyed devotees. Some great devotees of the Lord cannot surpass the boundary of awe and veneration. But other devotees are in such an intense compact of love with the Lord that they forget His exalted position and regard themselves as His equals or even His superiors. These eternal associates of the Lord relate with Him in the higher statuses of friendship, parenthood, and consorthood. Devotees in a transcendental parental relationship with the Lord think of Him as their dependent child. They forget His exalted position and think that unless they properly feed Him He will fall victim to undernourishment and His health will deteriorate. Devotees in a conjugal relationship with the Lord rebuke Him to correct His behavior, and the Lord enjoys those rebukes more than the prayers of the
Vasudeva and Devakī are confidential devotees of the Lord in the mood of parental love. Even greater than them are Nanda and Yaśodā, His foster parents in Vṛndāvana. The Lord takes great pleasure in being addressed as Devakī-nandana ("the son of Devakī"), Nanda-nandana ("the son of Nanda"), Yaśodā-nandana ("the son of Yaśodā"), Daśarathī ("the son of King Daśaratha"), Janakī-nātha ("the husband of Janakī"), and so on. The pleasure one gives the Lord by addressing Him by such names is many, many times greater than the pleasure He enjoys when He is addressed as the Supreme Father, the Greatest of the Great, Parameśvara, or anything of that nature, which indicate volumes of awe and veneration. Therefore the names King Kulaśekhara uses to glorify the Lord in this verse indicate his intimate transcendental relationship with the Lord.
As explained above, all the names of the Lord are as powerful as the Lord Himself, but one can experience different transcendental mellows by chanting His different transcendental names. For example, the
Therefore King Kulaśekhara, knowing how pleased the Lord is to be addressed by a name indicating His transcendental relationships with His intimate devotees, and knowing also the potency of the name Kṛṣṇa, has chosen to glorify the Lord by addressing Him as Devakī-nandana and Kṛṣṇa. The king also addresses Him as Vṛṣṇi-vaṁśa-pradīpa ("the brilliant light in the Vṛṣṇi dynasty") because millions of generations of the Vṛṣṇi dynasty became sanctified by the Lord's appearance within it. The
The Lord's birth on the face of the earth is certainly very mysterious, and therefore it is difficult for ordinary men to believe in His birth. How can the all-powerful Lord take birth, seemingly like an ordinary man? The matter is explained in the
prakṛtiṁ svām adhiṣṭhāya sambhavāmy ātma-māyayā
"Although I am unborn and My transcendental body never deteriorates, and although I am the Lord of all living entities, by My transcendental potency I still appear in every millennium in My original transcendental form." From the
The Lord is the supreme controller of the material elements, and being endless and beginningless, He exists in all times—past, present, and future. And because He is absolute, He has nothing to do with vice and virtue. In other words, for Him "vices" and "virtues" are one and the same; otherwise the Lord would not be the Absolute Truth.
Since the Lord appears by His internal potency, His incarnations in different species of life are not the creation of the external potency, Māyā. Therefore those who think that the Supreme Lord appears in different forms by accepting a body made of material elements are wrong; their vision is imperfect because they do not understand how the Lord's internal potency works. The
In other words, the living being and the Supreme Lord appear in this material world under different circumstances. One can easily understand these different circumstances if one understands how the Lord's different potencies work. As explained before, the Lord has three kinds of potency, namely, internal, marginal, and external. We have wide experience of the external, or material, potency, but we generally fail to inquire about the actions and reactions of the other two potencies. A simple example will help us understand how the Lord's potencies work. Consider three identities: God, a man, and a doll. The doll consists of material energy, the man is a combination of material and spiritual energy, and God consists wholly of spiritual energy. The doll is all matter, internally and externally. Man is externally matter but internally spirit. And God is all spirit, both internally and externally. As the doll is all matter, so God is all spirit. But the man is half spirit and half matter.
Thus the body of God and the body of a living being are differently constituted. Because the Lord's body is pure spirit, it never deteriorates, and therefore He is called
The conclusion is that the Personality of Godhead appears in His original body, without any change, and this is made possible by His inconceivable potency. We should always remember that nothing is impossible for the omnipotent Lord. If He so desires, He can transform material energy into spiritual energy. Indeed, if he so desires He can bring the entire spiritual nature within the material nature, without the spiritual nature being affected by the material modes in any way.
The Lord's different potencies remain tightly under His control. In fact, the Lord actually has only one potency—namely, the internal potency—which He employs for different purposes. The situation is similar to how one uses electricity. The same electricity can be used for both heating and cooling. Such contradictory results are due to the expert handling of a technician. In the same way, by His supreme will the Lord employs His one internal potency to accomplish many different purposes. That is the information we get from the
The present verse of the
Such descriptions of the Lord's body are not imaginary; rather, they are the statements of those who have seen the Lord with their supernatural vision. This supernatural vision is bestowed upon devotees like Brahmā and upon those who follow the footsteps of pure devotees like him. But upstarts and unbelievers cannot have any access to this transcendental vision, for they lack the required submission to the will of the Lord.