View source for Krsna Himself is simply sac-cid-ananda-vigraha (BS 5.1), the eternal form of bliss and knowledge, and because of His inconceivable greatness, He is called the Supreme Brahman

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{{terms|"Kṛṣṇa Himself is simply sac-cid-ānanda-vigraha"|"the eternal form of bliss and knowledge, and because of His inconceivable greatness, He is called the Supreme Brahman"}}
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{{compiler|Iswaraj}}
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[[Category:Krsna Himself]]
[[Category:Krsna Simply]]
[[Category:Sac-cid-ananda-vigraha]]
[[Category:Krsna's Eternal Form]]
[[Category:Krsna's Blissfulness]]
[[Category:Krsna Is Full of Knowledge]]
[[Category:Because of Krsna]]
[[Category:Krsna Is Inconceivable]]
[[Category:Krsna's Greatness]]
[[Category:Krsna Is Called]]
[[Category:Krsna Is The Supreme Brahman]]
[[Category:Krsna Book Chapter 70 - Lord Krsna's Daily Activities]]
[[Category:Krsna Book Chapters 01 to 90]]
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<h2>Other Books by Srila Prabhupada</h2>
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<h3>Krsna, The Supreme Personality of Godhead</h3>
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Kṛṣṇa Himself is simply sac-cid-ānanda-vigraha (BS 5.1), the eternal form of bliss and knowledge, and because of His inconceivable greatness, He is called the Supreme Brahman. His meditation on Brahman or Paramātmā or Bhagavān is on Himself only and not on anything else beyond Himself. This meditation cannot be imitated by the ordinary living entity.
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[[Vanisource:KB 70|Krsna Book, 70]]
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Kṛṣṇa’s existence is not relative existence. Everything else but Kṛṣṇa is a relative truth, but Kṛṣṇa is the Supreme Absolute Truth. Kṛṣṇa does not depend on anything but Himself for His existence. Our existence, however, is relative. For example, only when there is the light of the sun, the moon or electricity are we able to see. Our seeing, therefore, is relative, and the light of the sun and moon and electricity is also relative; they are called illuminating only because we see them as such. But dependence and relativity do not exist in Kṛṣṇa. His activities are not dependent on anyone else’s appreciation, nor does He depend on anyone else’s help. He is beyond the existence of limited time and space, and because He is transcendental to time and space He cannot be covered by the illusion of māyā, whose activities are limited. In the Vedic literature we find that the Supreme Personality of Godhead has multipotencies. Since all such potencies are emanations from Him, there is no difference between Him and His potencies. Certain philosophers say, however, that when Kṛṣṇa comes He accepts a material body. But even if it is accepted that when He comes to the material world He accepts a material body, it should be concluded also that because the material energy is not different from Him, this body does not act materially. In the Bhagavad-gītā it is said, therefore, that He appears by His own internal potency, ātma-māyā.

Kṛṣṇa is called the Supreme Brahman because He is the cause of creation, the cause of maintenance and the cause of dissolution. Lord Brahmā, Lord Viṣṇu and Lord Śiva are different expansions of these material qualities. All these material qualities can act upon the conditioned souls, but there is no such action and reaction upon Kṛṣṇa because these qualities are all simultaneously one with and different from Him. Kṛṣṇa Himself is simply sac-cid-ānanda-vigraha (BS 5.1), the eternal form of bliss and knowledge, and because of His inconceivable greatness, He is called the Supreme Brahman. His meditation on Brahman or Paramātmā or Bhagavān is on Himself only and not on anything else beyond Himself. This meditation cannot be imitated by the ordinary living entity.

After His meditation, the Lord would regularly bathe early in the morning with clear, sanctified water. Then He would change into fresh clothing, cover Himself with a wrapper and engage Himself in His daily religious functions. Out of His many religious duties, the first was to offer oblations into the sacrificial fire and silently chant the Gāyatrī mantra. Lord Kṛṣṇa, as the ideal householder, executed all the religious functions of a householder without deviation. When the sunrise became visible, the Lord would offer specific prayers to the sun-god. The sun-god and other demigods mentioned in the Vedic scriptures are described as different limbs of the body of Lord Kṛṣṇa, and it is the duty of the householder to offer respects to the demigods and great sages, as well as the forefathers.

As it is said in the Bhagavad-gītā, the Lord has no specific duty to perform in this world, and yet He acts just like an ordinary man living an ideal life within this material world. In accordance with Vedic ritualistic principles, the Lord would offer respects to the demigods. The regulative principle by which the demigods and forefathers are worshiped is called tarpaṇa, which means “pleasing.” One’s forefathers may have to take a body on another planet, but by performance of this tarpaṇa system they become very happy wherever they may be. It is the duty of the householder to make his family members happy, and by following this tarpaṇa system he can make his forefathers happy also. As the perfect exemplary householder, Lord Śrī Kṛṣṇa followed this tarpaṇa system and offered respectful obeisances to the elderly, superior members of His family.

His next duty was to give cows in charity to the brāhmaṇas. Every day Lord Kṛṣṇa used to give many groups of 13,084 cows. Each of the cows was decorated with a silken cover and pearl necklace, their horns were covered with gold plating, and their hooves were silver-plated. All of them were full of milk, due to having their first-born calves with them, and they were very tame and peaceful. When the cows were given in charity to the brāhmaṇas, the brāhmaṇas also were given nice silken garments, and each was given a deerskin and sufficient quantity of sesame seeds. The Lord is generally known as go-brāhmaṇa-hitāya ca, which means that His first duty is to see to the welfare of the cows and the brāhmaṇas. Thus He used to give cows in charity to the brāhmaṇas, with opulent decorations and paraphernalia. Then, wishing for the welfare of all living entities, He would touch auspicious articles such as milk, honey, ghee (clarified butter), gold, jewels and fire. Although the Lord is by nature very beautiful due to the perfect figure of His transcendental body, He would dress Himself in yellow garments and put on His necklace of Kaustubha jewels. He would wear flower garlands, smear His body with the pulp of sandalwood and decorate Himself with similar cosmetics and ornaments. It is said that the ornaments themselves became beautiful upon being placed on the transcendental body of the Lord. After decorating Himself in this way, the Lord would then look at marble statues of the cow and calf and visit temples of God or demigods like Lord Śiva. There were many brāhmaṇas who would come daily to see the Supreme Lord before taking their breakfast; they were anxious to see Him, and He welcomed them.
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