Transcendental body (CC and other books)

Expressions researched:
"transcendental bodies" |"transcendental body"

CC Adi-lila

CC Adi 2.5, Purport:

The impersonal glowing effulgence of Brahman consists only of the personal bodily rays of the Supreme Godhead, Śrī Kṛṣṇa. Since Śrī Gaurasundara, or Lord Śrī Caitanya Mahāprabhu, is identical with Śrī Kṛṣṇa Himself, the Brahman effulgence consists of the rays of His transcendental body.

CC Adi 2.9, Purport:

The Vedic literature frequently mentions Brahman, Paramātmā and Bhagavān, and therefore these three terms are widely known as the subjects of transcendental understanding. But it is not widely known that what is approached as the impersonal Brahman is the effulgence of Śrī Caitanya Mahāprabhu's transcendental body. Nor is it widely known that the Supersoul, or Paramātmā, is only a partial representation of Lord Caitanya, who is identical with Bhagavān Himself. Therefore the descriptions of Brahman as the effulgence of Lord Caitanya, the Paramātmā as His partial representation, and the Supreme Personality of Godhead Kṛṣṇa as identical with Lord Caitanya Mahāprabhu must be verified by evidence from authoritative Vedic literatures.

CC Adi 2.14, Translation and Purport:

"I worship Govinda, the primeval Lord, who is endowed with great power. The glowing effulgence of His transcendental form is the impersonal Brahman, which is absolute, complete and unlimited and which displays the varieties of countless planets, with their different opulences, in millions and millions of universes."

This verse appears in the Brahma-saṁhitā (5.40). Each and every one of the countless universes is full of innumerable planets with different constitutions and atmospheres. All these come from the unlimited nondual Brahman, or Complete Whole, which exists in absolute knowledge. The origin of that unlimited Brahman effulgence is the transcendental body of Govinda, who is offered respectful obeisances as the original and supreme Personality of Godhead.

CC Adi 5 Summary:

Outside of the Vaikuṇṭha planets is the impersonal manifestation of Śrī Kṛṣṇa, which is known as Brahmaloka. On the other side of Brahmaloka is the spiritual kāraṇa-samudra, or Causal Ocean. The material energy exists on the other side of the Causal Ocean, without touching it. In the Causal Ocean is Mahā-Viṣṇu, the original puruṣa expansion from Saṅkarṣaṇa. Mahā-Viṣṇu places His glance over the material energy, and by a reflection of His transcendental body He amalgamates Himself within the material elements.

CC Adi 5.18, Translation:

Like the transcendental body of Lord Kṛṣṇa, Gokula is all-pervading, infinite and supreme. It expands both above and below, without any restriction.

CC Adi 5.22, Purport:

As spiritual sparks of the beams emanating from the transcendental body of the Lord, we are all permanently related with Him and equal to Him in quality. The material energy is a covering of the spiritual spark, but in the absence of that material covering, the living beings in Vaikuṇṭhaloka are never forgetful of their identities: they are eternally cognizant of their relationship with God in their constitutional position of rendering transcendental loving service to the Lord.

CC Adi 5.41, Purport:

In his commentary on Vedānta-sūtra 2.2.42–45, His Holiness Śrīpāda Śaṅkarācārya has made a futile attempt to nullify the existence of these quadruple forms in the spiritual world. Śaṅkarācārya says (sūtra 42) that devotees think the Supreme Personality of Godhead Vāsudeva, Śrī Kṛṣṇa, to be one, to be free from material qualities and to have a transcendental body full of bliss and eternal existence. He is the ultimate goal of the devotees, who believe that the Supreme Personality of Godhead expands Himself into four other eternal transcendental forms—Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. From Vāsudeva, who is the primary expansion, come Saṅkarṣaṇa, Pradyumna and Aniruddha in that order. Another name of Vāsudeva is Paramātmā, another name of Saṅkarṣaṇa is jīva (the living entity), another name of Pradyumna is mind, and another name of Aniruddha is ahaṅkāra (false ego). Among these expansions, Vāsudeva is considered the origin of the material nature. Therefore Śaṅkarācārya says that Saṅkarṣaṇa, Pradyumna and Aniruddha must be creations of that original cause.

CC Adi 5.224, Translation and Purport:

"My dear friend, if you are indeed attached to your worldly friends, do not look at the smiling face of Lord Govinda as He stands on the bank of the Yamunā at Keśīghāṭa. Casting sidelong glances, He places His flute to His lips, which seem like newly blossomed twigs. His transcendental body, bending in three places, appears very bright in the moonlight."

This is a verse quoted from the Bhakti-rasāmṛta-sindhu (1.2.239) in connection with practical devotional service.

CC Adi 6.14-15, Purport:

"This cosmic manifestation is one of the diverse energies of the Supreme Personality of Godhead. As a spider secretes saliva and weaves a web by its own movements but at the end winds up the web within its body, so Lord Viṣṇu produces this cosmic manifestation from His transcendental body and at the end winds it up within Himself. All the great sages of the Vedic understanding have accepted that the Supreme Personality of Godhead is the original creator."

CC Adi 7.115, Translation:

"One who considers the transcendental body of Lord Viṣṇu to be made of material nature is the greatest offender at the lotus feet of the Lord. There is no greater blasphemy against the Supreme Personality of Godhead."

CC Adi 7.119, Purport:

The spiritual potency is manifested in the spiritual world. Kṛṣṇa's form, qualities, activities and entourage are all spiritual. This is confirmed in the Bhagavad-gītā (4.6):

ajo ’pi sann avyayātmā bhūtānām īśvaro ’pi san

prakṛtiṁ svām adhiṣṭhāya sambhavāmy ātma-māyayā

(BG 4.6)

"Although I am unborn and My transcendental body never deteriorates, and although I am the Lord of all living entities, by My spiritual potency I still appear in every millennium in My original transcendental form."

CC Madhya-lila

CC Madhya 6.81, Purport:

The Māyāvādīs do not understand that the Supreme Personality of Godhead, Kṛṣṇa, has a spiritual body. They think of Kṛṣṇa as a great personality, a human being, within whom there is the supreme impersonal power, Brahman. Therefore they finally conclude that the impersonal Brahman is the Supreme, not the personality Kṛṣṇa. This is the basis of Māyāvādī philosophy. However, from the śāstras we can understand that the Brahman effulgence consists of the bodily rays of Kṛṣṇa:

yasya prabhā prabhavato jagad-aṇḍa-koṭi-

koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam

tad brahma niṣkalam anantam aśeṣa-bhūtaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I serve the Supreme Personality of Godhead, Govinda, the primeval Lord, the effulgence of whose transcendental body is known as the brahmajyoti. That brahmajyoti, which is unlimited, unfathomed and all-pervasive, is the cause of the creation of unlimited numbers of planets with varieties of climates and specific conditions of life." (Bs. 5.40)

CC Madhya 6.269, Purport:

According to the Brahma-saṁhitā (5.40), yasya prabhā prabhavato jagad-aṇḍa-koṭi: the material universes are generated from the bodily rays of the Supreme Personality of Godhead. Yogīs who follow the principles of Patañjali accept the personality of the Absolute Truth, but they want to merge into the transcendental body of the Supreme Lord. That is their desire.

CC Madhya 8.136, Translation:

"The transcendental body of Śrī Kṛṣṇa is eternal and full of bliss and knowledge. He is the son of Nanda Mahārāja. He is full of all opulences and potencies, as well as all spiritual mellows."

CC Madhya 8.166, Translation:

"Śrīmatī Rādhārāṇī’s transcendental body is brilliant in luster and full of all transcendental fragrances. Lord Kṛṣṇa's affection for Her is like a perfumed massage."

CC Madhya 8.166, Purport:

Sugandhi udvartana refers to a paste made of several perfumes and fragrant oils. This paste is massaged all over the body, and in this way the body's dirt and perspiration are removed. Śrīmatī Rādhārāṇī’s body is automatically perfumed, but when Her body is massaged with the scented paste of Lord Kṛṣṇa's affection, Her entire body is doubly perfumed and made brilliant and lustrous. This is the beginning of Kṛṣṇadāsa Kavirāja Gosvāmī’s description of Śrīmatī Rādhārāṇī’s transcendental body. This description (found in verses 165–181) is based on a book by Śrīla Raghunātha dāsa Gosvāmī known as Premāmbhoja-maranda.

CC Madhya 8.181, Translation:

"Śrīmatī Rādhārāṇī is a mine filled with valuable jewels of love for Kṛṣṇa. Her transcendental body is complete with unparalleled spiritual qualities."

CC Madhya 10.41, Translation:

Sārvabhauma Bhaṭṭācārya first introduced Janārdana, saying, "Here is Janārdana, servant of Lord Jagannātha. He renders service to the Lord when it is time to renovate His transcendental body."

CC Madhya 17.134, Purport:

Since Kṛṣṇa's transcendental body, name, form, qualities, pastimes and entourage are all the Absolute Truth, they are as good as Kṛṣṇa Himself (sac-cid-ānanda-vigraha (Bs. 5.1)). As long as the living entity is conditioned by the three modes of material nature (goodness, passion and ignorance), the objects of his material senses—material form, taste, smell, sound and touch—will not help him understand spiritual knowledge and bliss. Rather, these are revealed to the pure devotee. One's material name, form and qualities are certainly different from one another. In the material world, there is no conception of absolute; however, when we come to Kṛṣṇa consciousness we find that there is no material difference between Kṛṣṇa's body and His names, activities and entourage.

CC Madhya 18.191, Translation:

"According to the Koran, the Lord has a supreme, blissful, transcendental body. He is the Absolute Truth, the all-pervading, omniscient and eternal being. He is the origin of everything."

CC Madhya 18.200, Translation and Purport:

"Usually they describe the Lord's impersonal aspect, but they hardly know that the Lord's personal feature is worshipable. They are undoubtedly lacking this knowledge."

The saintly Muslim admitted that those who were supposedly conversant in the teachings of the Koran could not ultimately understand the essence of the Koran. Because of this, they accepted only the Lord's impersonal feature. Generally they recite and explain this portion only. Although the transcendental body of the Lord is worshipable, most of them are unaware of this.

CC Madhya 20.273, Purport:

The innumerable brahmāṇḍas, or universes, come from the pores of the Lord's body, and innumerable living entities also come from the pores of the transcendental body of the Lord. This is the process of material creation. Without the living entities, this material nature has no value. Both emanate from the pores of the transcendental body of Lord Mahā-Viṣṇu. They are different energies. The material nature is explained as follows by Lord Kṛṣṇa in the Bhagavad-gītā (7.4):

bhūmir āpo ’nalo vāyuḥ khaṁ mano buddhir eva ca

ahaṅkāra itīyaṁ me bhinnā prakṛtir aṣṭadhā

"Earth, water, fire, air, ether, mind, intelligence and false ego—all together these eight constitute My separated material energies." Thus the material elements also come from the body of the Supreme Personality of Godhead, but they are a different type of energy from the living entities.

CC Madhya 20.355, Translation and Purport:

"'The Lord does not have a material body, yet He descends among human beings in His transcendental body as an incarnation. Therefore it is very difficult for us to understand who is an incarnation. Only by His extraordinary prowess and uncommon activities, which are impossible for embodied living entities, can one partially understand the incarnation of the Supreme Personality of Godhead.'"

This is a quotation from Śrīmad-Bhāgavatam (10.10.34).

CC Madhya 21.23, Translation:

"All these transcendental bodies emanated from the body of Kṛṣṇa, and within a second They all entered again into His body."

CC Madhya 21.105, Translation:

"Ornaments caress that body, but the transcendental body of Kṛṣṇa is so beautiful that it beautifies the ornaments He wears. Therefore Kṛṣṇa's body is said to be the ornament of ornaments. Enhancing the wonderful beauty of Kṛṣṇa is His three-curved style of standing. Above all these beautiful features, Kṛṣṇa's eyes dance and move obliquely, acting like arrows to pierce the minds of Śrīmatī Rādhārāṇī and the gopīs. When the arrow succeeds in hitting its target, their minds become agitated."

CC Madhya 21.136, Translation and Purport:

"'O my Lord, the transcendental body of Kṛṣṇa is very sweet, and His face is even sweeter than His body. But His soft smile, which has the fragrance of honey, is sweeter still.'"

This verse is quoted from the Kṛṣṇa-karṇāmṛta (92), by Bilvamaṅgala Ṭhākura.

CC Madhya 23.35, Translation and Purport:

"'O my Lord, the transcendental body of Kṛṣṇa is very sweet, and His face is even sweeter than His body. But His soft smile, which has the fragrance of honey, is sweeter still.'"

This is a verse quoted from Bilvamaṅgala Ṭhākura's Kṛṣṇa-karṇāmṛta (92).

CC Madhya 23.51, Purport:

The Bhakti-rasāmṛta-sindhu (2.1.302) also gives the following further examples of uddīpana:

smitāṅga-saurabhe vaṁśa-śṛṅga-nūpura-kambavaḥ

padāṅka-kṣetra-tulasī-bhakta-tad-vāsarādayaḥ

"Kṛṣṇa's smile, the fragrance of His transcendental body, His flute, bugle, ankle bells and conchshell, the marks on His feet, His place of residence, His favorite plant (tulasī), His devotees, and the observance of fasts and vows connected to His devotion all awaken the symptoms of ecstatic love."

CC Madhya 23.70, Translation and Purport:

"'Kṛṣṇa, the supreme hero, has the most beautiful transcendental body. This body possesses all good features. It is radiant and very pleasing to the eyes. His body is powerful, strong and youthful.'"

This verse and the following six verses are also found in the Bhakti-rasāmṛta-sindhu (2.1.23–29).

CC Madhya 24.110, Translation:

"Characteristically, one in devotional service is attracted away from the impersonal Brahman platform. He is offered a transcendental body to engage in Lord Kṛṣṇa's service."

CC Madhya 24.134, Translation:

"One who has attained his constitutional position by the strength of devotional service attains a transcendental body even in this lifetime. Being attracted by Lord Kṛṣṇa's transcendental qualities, he fully engages in service at His lotus feet."

CC Antya-lila

CC Antya 4.21, Translation:

Śrī Caitanya Mahāprabhu, however, embraced Sanātana Gosvāmī by force. Thus the moisture oozing from the itching sores touched the transcendental body of Śrī Caitanya Mahāprabhu.

CC Antya 4.193, Translation:

"When the devotee's body is thus transformed into spiritual existence, the devotee, in that transcendental body, renders service to the lotus feet of the Lord."

CC Antya 14.73, Translation and Purport:

"In the house of Kāśī Miśra, Śrī Caitanya Mahāprabhu would sometimes be greatly aggrieved, feeling separation from Kṛṣṇa. The joints of His transcendental body would slacken, and His arms and legs would become elongated. Rolling on the ground, the Lord would cry out in distress in a faltering voice and weep very sorrowfully. The appearance of Śrī Caitanya Mahāprabhu, awakening in my heart, maddens me."

This verse is Gaurāṅga-stava-kalpavṛkṣa 4.

CC Antya 15.21, Translation:

"Kṛṣṇa's transcendental body is so cool that it cannot be compared even to sandalwood pulp or to millions upon millions of moons. It expertly attracts the breasts of all women, which resemble high hills. Indeed, the transcendental body of Kṛṣṇa attracts the minds of all women within the three worlds."

CC Antya 17.18, Translation:

All the cows around the Lord were sniffing His transcendental body. When the devotees tried to check them, they refused to give up their association with the transcendental body of Śrī Caitanya Mahāprabhu.

CC Antya 19.88, Translation:

The entire garden was filled with the scent of Lord Śrī Kṛṣṇa's transcendental body. When Śrī Caitanya Mahāprabhu smelled it, He fell unconscious at once.

CC Antya 19.91, Translation and Purport:

"'The scent of Kṛṣṇa's transcendental body surpasses the aroma of musk and attracts the minds of all women. The eight lotuslike parts of His body distribute the fragrance of lotuses mixed with that of camphor. His body is anointed with aromatic substances like musk, camphor, sandalwood and aguru. O My dear friend, that Personality of Godhead, also known as the enchanter of Cupid, always increases the desire of My nostrils.'"

This verse is found in the Govinda-līlāmṛta (8.6).

CC Antya 19.96, Translation:

"The scent of Kṛṣṇa's transcendental body is so attractive that it enchants the bodies and minds of all women. It bewilders their nostrils, loosens their belts and hair, and makes them madwomen. All the women of the world come under its influence, and therefore the scent of Kṛṣṇa's body is like a plunderer."

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter 5:

By realizing the impersonal Brahman, one simply realizes the effulgence emanating from the transcendental body of Kṛṣṇa. This effulgence is compared to the sunshine. There is the sun-god, the sun itself and the sunshine which is the shining effulgence of that original sun-god. Similarly, the spiritual effulgence (brahmajyoti), impersonal Brahman, is nothing but the personal effulgence of Kṛṣṇa.

Teachings of Lord Caitanya, Chapter 15:

Sometimes one becomes attracted to Kṛṣṇa and His transcendental qualities simply by looking upon the beautiful features of His transcendental body, in which case one abandons the desire for liberation and engages in His devotional service. The devotee regrets his loss of time in the so-called cultivation of knowledge and becomes a pure devotee of the Lord.

Teachings of Lord Caitanya, Chapter 15:

Thus one who is actually situated in Brahman realization has no reason to lament or desire. He is equal to everyone and is thus eligible for devotional service. This was also accepted by Bilvamaṅgala Ṭhākura, who, in his later life, lamented: "I was situated as a monist in order to become one with the Supreme, but somehow or other I contacted a naughty boy and became His eternal servitor." In other words, those who attain self-realization by the execution of devotional service attain a transcendental body, and, being attracted to the transcendental qualities of Kṛṣṇa, engage fully in pure devotional service.

Teachings of Lord Caitanya, Chapter 19:

"The Māyāvādī philosophy is veiled Buddhism." In other words, the voidist philosophy of Buddha is more or less repeated in the Māyāvādī philosophy of impersonalism, although the Māyāvādī philosophy claims to be directed by the Vedic conclusions. Lord Śiva, however, admits that this philosophy is manufactured by him in the age of Kali in order to mislead the atheists. "Actually the Supreme Personality of Godhead has His transcendental body," Lord Śiva states. "But I describe the Supreme as impersonal. I also explain the Vedānta-sūtra according to the same principles of Māyāvādī philosophy."

Teachings of Lord Caitanya, Chapter 19:

In the negative descriptions of the Lord which occur in Vedic literature (as in apāṇi-pādaḥ) there are indications that the Lord has no material body and no material form. However, He does have His spiritual transcendental body and His transcendental form. Because the Māyāvādī philosophers misunderstand His transcendental nature, they explain Him as impersonal. The Lord's name, form, quality, entourage and abode are all in the transcendental world. How can He be a transformation of this material nature? Everything connected with the Supreme Lord is eternal, blissful and full of knowledge.

Teachings of Lord Caitanya, Chapter 21:

The Supreme Brahman cannot be accepted as impersonal, otherwise the six opulences, which belong to the Supreme Personality of Godhead, cannot be attributed to Brahman. All the Vedas and Purāṇas affirm that the Supreme Personality of Godhead is full of spiritual energies, but foolish people simply reject this and deride His activities. They misinterpret the transcendental body of Kṛṣṇa to be a creation of material nature, and this is considered to be the greatest offense and greatest sin. One should simply accept the words of Lord Caitanya as He spoke them before Prakāśānanda Sarasvatī and the Māyāvādī sannyāsīs.

Teachings of Lord Caitanya, Chapter 24:

Whenever we speak of the Supreme Personality of Godhead, we add the word śrī, indicating that He is full with six opulences. In other words, He is eternally a person; if He were not a person, the six opulences could not be present in fullness. If we say that the Supreme Absolute Truth is impersonal, we mean that His personality is not material. Thus in order to distinguish His transcendental body from ordinary material bodies, some philosophers have explained Him as being impersonal from the material point of view. In other words, material personality is denied, and spiritual personality is established.

Teachings of Lord Caitanya, Chapter 24:

In the Chāndogya Upaniṣad (5.2.3), it is said that when the Supreme Personality of Godhead desires to become many, He turns over material nature. As also confirmed in Aitareya Upaniṣad (1.1), sa aikṣata: "The Lord glanced at material nature." The cosmic manifestation did not exist before His glance; therefore His glance is not materially contaminated. His seeing power existed before the material creation; therefore His body is not material. His thinking, feeling and acting are all transcendental. In other words, it should be concluded that the mind by which the Lord thinks, feels and wills is transcendental, and the eyes by which He glances over material nature are also transcendental. Since His transcendental body and all His senses existed before the material creation, the Lord also has a transcendental mind and transcendental thinking, feeling and willing. This is the conclusion of all Vedic literature.

Teachings of Lord Caitanya, Chapter 26:

There are five kinds of liberation: (1) attaining the planet where the Lord resides, (2) associating with the Lord, (3) attaining a transcendental body like the Lord's, (4) attaining opulence like the Lord, and (5) merging into the existence of the Lord. A devotee has no particular interest in any of these types of liberation. He is satisfied simply by being engaged in the transcendental loving service of the Lord.

Teachings of Lord Caitanya, Chapter 31:

There are innumerable Vaikuṇṭha planets, innumerable incarnations, expansions of the Supreme Lord, and innumerable universes also, and of all these existences the Supreme Lord Kṛṣṇa is the only source. His transcendental body is composed of eternity, bliss and knowledge, and He is known as the son of Mahārāja Nanda and the inhabitant of Goloka Vṛndāvana. He is full with six opulences—all wealth, strength, fame, beauty, knowledge and renunciation. In Brahma-saṁhitā (5.1) it is confirmed that Kṛṣṇa is the Supreme Lord, the Lord of all lords, and His transcendental body is sac-cid-ānanda.

Teachings of Lord Caitanya, Chapter 31:

In his book Ujjvala-nīlamaṇi, Rūpa Gosvāmī explains the characteristics of Śrīmatī Rādhārāṇī. He points out that the body of Rādhārāṇī is in itself an actual evolution of transcendental pleasure. That body is decorated with flowers and fragrant aromas and is complete with transcendental love for Kṛṣṇa. That is the personification of His pleasure potency. That transcendental body takes bath three times: first in the water of mercy, second in the water of youthful beauty, and third in the water of youthful luster. After taking bath three times in that way, Her body is covered with shining garments and decorated with Kṛṣṇa's personal beauty, which is compared to cosmetics. Thus Her beauty constitutes the highest artistry.

Nectar of Devotion

Nectar of Devotion 5:

If after accepting the spiritual master and being initiated one does not follow the rules and regulations of devotional service, then he is again fallen. One must be very vigilant to remember that he is the part and parcel of the transcendental body of Kṛṣṇa, and that it is his duty as part and parcel to give service to the whole, or Kṛṣṇa. If we do not render service to Kṛṣṇa then again we fall down. In other words, simply becoming initiated does not elevate one to the position of a high-class brāhmaṇa. One also has to discharge the duties and follow the regulative principles very rigidly.

Nectar of Devotion 21:

It is said that the transcendental body of Kṛṣṇa resembles the lotus flower in eight parts—namely His face, His two eyes, His two hands, His navel and His two feet. The gopīs and inhabitants of Vṛndāvana used to see the luster of lotus flowers everywhere, and they could hardly withdraw their eyes from such a vision.

Nectar of Devotion 22:

Kṛṣṇa's transcendental body is eternal, full of knowledge and bliss. Sat means ever-existing for all time and in all places; in other words, all-pervading in time and space. Cit means full of knowledge. Kṛṣṇa has nothing to learn from anyone. He is independently full of all knowledge. Ānanda means the reservoir of all pleasure. The impersonalists are seeking to merge into the Brahman effulgence of eternity and knowledge, but the major portion of the absolute pleasure which is in Kṛṣṇa is avoided by them.

Nectar of Devotion 23:

In the Mahā-varāha Purāṇa it is confirmed that the transcendental bodies of the Supreme Personality of Godhead and His expansions are all existing eternally. Such bodies are never material; they are completely spiritual and full of knowledge. They are reservoirs of all transcendental qualities. In the Viṣṇu-yāmala-tantra there is a statement that because the Personality of Godhead and His expanded bodies are always full of knowledge, bliss and eternity, they are always free from the eighteen kinds of material contaminations—illusion, fatigue, errors, roughness, material lust, restlessness, pride, envy, violence, disgrace, exhaustion, untruth, anger, hankering, dependence, desire to lord over the universe, seeing duality and cheating.

Nectar of Devotion 26:

As far as Kṛṣṇa's transcendental qualities are concerned, they can be divided into three groups: qualities pertaining to His transcendental body, qualities pertaining to His transcendental speech and qualities pertaining to His transcendental mind.

Nectar of Devotion 37:

In the Tenth Canto, Thirty-eighth Chapter, verse 10, of the Bhāgavatam, Akrūra thinks, "Since the Lord has now appeared to diminish the great burden of the world and is now visible to everyone's eyes in His personal transcendental body, when we see Him before us, is that not the ultimate perfection of our eyes?" In other words, Akrūra realized that the perfection of the eyes is fulfilled when one is able to see Lord Kṛṣṇa. Therefore, when Lord Kṛṣṇa was visible on the earth by direct appearance, everyone who saw Him surely attained perfection of sight.

Nectar of Devotion 44:

Similarly, in Dāna-keli-kaumudī, Śrīmatī Rādhārāṇī, pointing to Kṛṣṇa, says, "This clever boy of the forest has the beauty of a bluish lotus flower, and He can attract all the young girls of the universe. Now, after giving Me a taste of His transcendental body, He has enthused Me, and it is more than I can tolerate. I am now feeling like a female elephant who has been enthused by a male elephant!" This is an instance of jubilation in ecstatic love with Kṛṣṇa.

Easy Journey to Other Planets

Easy Journey to Other Planets 1:

In addition, a February 21, 1960, Moscow news release reported:

Russia's well-known professor of astronomy Boris Vorontsov—Veliaminov said that there must be an infinite number of planets in the universe inhabited by beings endowed with reason.

This statement of the Russian astronomer is a confirmation of the information given in the Brahma-saṁhitā, which states:

yasya prabhā prabhavato jagand-aṇḍa-koṭi-

koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam

tad brahma niṣkalam anantam aśeṣa-bhūtaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

(Bs. 5.40)

According to this quote from the Brahma-saṁhitā, there are not only infinite numbers of planets, as confirmed by the Russian astronomer, but there are also infinite numbers of universes. All these infinite universes with their infinite planets within are floating on and are produced from the Brahman effulgence emanating from the transcendental body of Mahā-Viṣṇu, who is worshiped by Brahmā, the presiding deity of the universe in which we are residing.

Easy Journey to Other Planets 2:

Only a section of human beings—the unalloyed devotees—can recognize Kṛṣṇa on the authority of revealed scriptures, but others are bewildered by the influence of material energy. The Absolute Truth is therefore the Absolute Person who has no equal or competitor. The impersonal Brahman rays are the rays of His transcendental body, just as the sun's rays are emanations from the sun.

Krsna, The Supreme Personality of Godhead

Krsna Book 2:

"Persons who have not taken to devotional service are understood to have come short of the ultimate purpose of knowledge and are not favored by Your grace." The impersonalists simply think that they are liberated, but actually they have no feeling for the Personality of Godhead. They think that when Kṛṣṇa comes into the material world He accepts a material body. They therefore overlook the transcendental body of Kṛṣṇa. This is confirmed in the Bhagavad-gītā: avajānanti māṁ mūḍhāḥ (BG 9.11). In spite of conquering material lust and rising to the point of liberation, the impersonalists fall down. If they are engaged just in knowing things for the sake of knowledge and do not take to the devotional service of the Lord, they cannot achieve the desired result. Their achievement is the trouble they take, and that is all.

Krsna Book 4:

"Actually the limbs of the transcendental body of Lord Viṣṇu are the brāhmaṇas, the cows, Vedic knowledge, austerity, truthfulness, sense and mind control, faithfulness, charity, tolerance and performance of sacrifices. Lord Viṣṇu is situated in everyone's heart and is the leader of all demigods, including Lord Śiva and Lord Brahmā. Therefore we think that to persecute the great sages and brāhmaṇas is to kill Lord Viṣṇu."

Krsna Book 6:

When the gopīs saw little Kṛṣṇa fearlessly playing on Pūtanā’s lap, they very quickly came and picked Him up. Mother Yaśodā, Rohiṇī and other elder gopīs immediately performed the auspicious rituals by taking the tail of a cow and circumambulating His body. The child was completely washed with the urine of a cow, and the dust created by the hooves of the cows was thrown all over His body. This was all just to save little Kṛṣṇa from future inauspicious accidents. This incident gives us a clear indication of how important the cow is to the family, society and to living beings in general. The transcendental body of Kṛṣṇa did not require any protection, but to instruct us on the importance of the cow, the Lord was smeared over with cow dung, washed with the urine of a cow, and sprinkled with the dust upraised by the walking of the cows.

Krsna Book 18:

Stricken by the fist of Balarāma, the demon fell down dead, just like a snake with a smashed head, and blood poured from his mouth. When the demon fell, he made a tremendous sound, and it sounded as if a great hill were falling upon being struck by the thunderbolt of King Indra. All the boys then rushed to the spot. Astonished by the ghastly scene, they began to praise Balarāma with the words "Well done! Well done!" All of them then embraced Balarāma with great affection, thinking that He had returned from death, and they offered their blessings and congratulations. All the demigods in the heavenly planets became very satisfied and showered flowers on the transcendental body of Balarāma, and they also offered their blessings and congratulations for His having killed the great demon Pralambāsura.

Krsna Book 38:

Kṛṣṇa's hand is capable of bestowing benediction upon all kinds of men if they take to Kṛṣṇa consciousness. If one wants material happiness like the King of heaven, he can derive that benediction from the hand of Kṛṣṇa; if one wants liberation from the pangs of material existence, he can also get that benediction from the hand of Kṛṣṇa; and if one in pure transcendental love for Kṛṣṇa wants personal association and the touch of His transcendental body, he can also gain that benediction from His hand.

Krsna Book 44:

"We cannot estimate how many pious activities were executed by the damsels of Vrajabhūmi so that they were able to enjoy the Supreme Personality of Godhead by looking upon the unparalleled beauty of His transcendental body. The beauty of the Lord is beyond compare. No one is higher than or equal to Him in beauty of complexion or bodily luster."

Krsna Book 68:

"O all-powerful Lord, great sages speak about You. You are the original puppeteer, and everything in the world is just like Your toy. O unlimited one, You have a hold on everything, and like child's play You hold all the planetary systems on Your head. When the time for dissolution comes, You close up the whole cosmic manifestation within Yourself. At that time, nothing remains but Yourself lying in the Causal Ocean as Mahā-Viṣṇu. Our dear Lord, You have appeared on this earth in Your transcendental body just for the maintenance of the cosmic situation. You are above all anger, envy and enmity. Whatever You do, even in the form of chastisement, is auspicious for the whole material existence."

Krsna Book 70:

There is no difference between meditating on the eternal forms of Rādhā-Kṛṣṇa and chanting the mahā-mantra, Hare Kṛṣṇa. As for Kṛṣṇa's meditation, He had no alternative but to meditate on Himself. The object of meditation is Brahman, Paramātmā or the Supreme Personality of Godhead, but Kṛṣṇa Himself is all three: He is the Supreme Personality of Godhead, Bhagavān; the localized Paramātmā is His plenary partial expansion; and the all-pervading Brahman effulgence is the personal rays of His transcendental body.

Krsna Book 70:

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.

Krsna Book 73:

However, because in that miserable condition they had had the opportunity to think about Lord Kṛṣṇa, they immediately saw Him now as the Supreme Personality of Godhead, Viṣṇu. They saw that the color of the transcendental body of Lord Kṛṣṇa resembled the hue of a newly arrived cloud in the sky. He appeared before them nicely covered by yellow silken garments, with four hands like Viṣṇu, and carrying the different symbols of the club, the conchshell, the disc and the lotus flower. His chest was marked with a golden line, and the nipples on His chest appeared like the whorls of lotus flowers. His eyes appeared to spread like the petals of a lotus, and His smiling face exhibited the symbol of eternal peace and prosperity. He wore glittering shark-shaped earrings, and His helmet was bedecked with valuable jewels. The Lord's necklace of pearls and the bangles and bracelets nicely situated on His body all shone with a transcendental beauty. The Kaustubha jewel hanging on His chest glittered with great luster, and the Lord wore a beautiful flower garland. After so much distress, when the kings and princes saw Lord Kṛṣṇa, with His beautiful transcendental features, they looked upon Him to their hearts' content, as if drinking nectar through their eyes, licking His body with their tongues, smelling the aroma of His body with their noses, and embracing Him with their arms. Just by dint of their being in front of the Supreme Personality of Godhead, all reactions to their sinful activities were washed away.

Krsna Book 74:

"Also, Kṛṣṇa can do anything He likes with any part of His body. We can execute a particular action with the help of a particular part of our body, but He can do anything and everything with any part of His body. And because His transcendental body is full of knowledge and bliss in eternity, He doesn’t undergo the six kinds of material changes—birth, existence, growth, production, dwindling and vanishing. Unforced by any external energy, He is the supreme cause of the creation, maintenance and dissolution of everything that be."

Krsna Book 74:

The merging of Śiśupāla's soul into the transcendental body of Kṛṣṇa reminds us of the story of Jaya and Vijaya, who fell to the material world from the Vaikuṇṭha planets upon being cursed by the four Kumāras. For their return to the Vaikuṇṭha world, it was arranged that both Jaya and Vijaya, for three consecutive births, would act as deadly enemies of the Lord, and that at the end of these lives they would return to the Vaikuṇṭha world and serve the Lord as His associates.

Krsna Book 87:

Ultimately, therefore, the word "Brahman" can be applied to Kṛṣṇa only. Arjuna affirms that because the impersonal Brahman is the effulgence emanating as rays of Kṛṣṇa's transcendental body, Kṛṣṇa is the Parabrahman. Everything rests on Brahman, but Brahman itself rests on Kṛṣṇa. Therefore Kṛṣṇa is the ultimate Brahman, or Parabrahman.

Krsna Book 87:

The most dangerous theory of the impersonalists is that when God comes as an incarnation He accepts a material body created by the three modes of material nature. This Māyāvāda theory has been condemned by Lord Caitanya as most offensive. He has said that anyone who accepts the transcendental body of the Personality of Godhead to be made of material nature commits the greatest offense at the lotus feet of Viṣṇu. Similarly, the Bhagavad-gītā also states that when the Personality of Godhead descends in a human form, only fools and rascals deride Him. This actually occurred when Lord Kṛṣṇa, Lord Rāma and Lord Caitanya moved within human society as human beings.

Krsna Book 87:

At the same time, the living entities are born from the transcendental body of the Lord. This relationship between the Lord and the living entities is explained in the Vedic literature, wherein it is said that the Supreme Lord maintains all His children, giving them whatever they want. Similarly, in the Bhagavad-gītā the Lord says, "I am the seed-giving father of all living entities."

Krsna Book 87:

All these universes float within the innumerable pores of the transcendental body of Mahā-Viṣṇu. It is stated that just as the atoms and particles of dust are floating within the air along with the birds and their number cannot be calculated, so innumerable universes are floating within the pores of the transcendental body of the Lord. For this reason, the Vedas say that God is beyond the grasp of our knowledge.

Renunciation Through Wisdom

Renunciation Through Wisdom 2.7:

In the innumerable universes, Lord Kṛṣṇa reveals His earthly pastimes with His intimate friend and eternal associate Arjuna. The Lord makes this clear in two Bhagavad-gītā verses (4.5-6):

bahūni me vyatītāni

janmāni tava cārjuna

tāny ahaṁ veda sarvāṇi

na tvaṁ vettha parantapa

ajo 'pi sann avyayātmā

bhūtānām īśvaro 'pi san

prakṛtiṁ svām adhiṣṭhāya

sambhavāmy ātma-māyayā

"Many, many births both you and I have passed. I can remember all of them, but you cannot, O subduer of the enemy! Although I am unborn and My transcendental body never deteriorates, and although I am the Lord of all living entities, I still appear in every millennium in My original transcendental form."

Renunciation Through Wisdom 4.5:

When monists are so attached to the formless, impersonal aspect of the Lord that they distinguish between Him and His transcendental body, their consciousness becomes contaminated by this blasphemy, and thus they are deprived of a place in the Lord's eternal abode. But if by some good fortune they come in touch with a pure devotee and hear from him with faith about the Lord's transcendental name, qualities, pastimes, and so on, then they will certainly be cleansed of their contamination and become inspired and attracted by the Lord's glorious character, and finally they will surrender to Him fully.

Sri Isopanisad

Sri Isopanisad 8, Purport:

The forms of the living entities in this world are embodied in material nature, and they work like any material machine. The anatomy of a material body must have a mechanical construction with veins and so forth, but the transcendental body of the Supreme Lord has nothing like veins. It is clearly stated here that He is unembodied, which means that there is no difference between His body and His soul. Nor is He forced to accept a body according to the laws of nature, as we are. In materially conditioned life, the soul is different from the gross embodiment and subtle mind. For the Supreme Lord, however, there is never any such difference between Him and His body and mind. He is the Complete Whole, and His mind, body and He Himself are all one and the same.

Sri Isopanisad 8, Purport:

In the Brahma-saṁhitā (5.1) there is a similar description of the Supreme Lord. He is described there as sac-cid-ānanda-vigraha, which means that He is the eternal form fully representing transcendental existence, knowledge and bliss. As such, He does not require a separate body or mind, as we do in material existence. The Vedic literature clearly states that the Lord's transcendental body is completely different from ours; thus He is sometimes described as formless. This means that He has no form like ours and that He is devoid of a form we can conceive of.

Sri Isopanisad 12, Purport:

Such mental speculators do not know that the Absolute Personality of Godhead is Kṛṣṇa, that the impersonal Brahman is the glaring effulgence of His transcendental body, or that the Paramātmā, the Supersoul, is His all-pervading plenary representation. Nor do they know that Kṛṣṇa has His eternal form with its transcendental qualities of eternal bliss and knowledge. The dependent demigods and great sages imperfectly consider Him to be a powerful demigod, and they consider the Brahman effulgence to be the Absolute Truth. But the devotees of Kṛṣṇa, by dint of their surrendering unto Him and their unalloyed devotion, can know that He is the Absolute Person and that everything emanates from Him. Such devotees continuously render loving service unto Kṛṣṇa, the fountainhead of everything.

Sri Isopanisad 15, Purport:

The yoga system teaches the serious student to meet the viṣṇu-tattvas after going beyond the twenty-four material elements of the cosmic creation. The culture of empiric philosophy helps one realize the impersonal brahmajyoti, which is the glaring effulgence of the transcendental body of Lord Śrī Kṛṣṇa.

Sri Isopanisad 17, Purport:

As we have learned from previous mantras, the brahmajyoti emanating from the transcendental body of the Lord is full of spiritual sparks that are individual entities with the full sense of existence. Sometimes these living entities want to enjoy their senses, and therefore they are placed in the material world to become false lords under the dictation of the senses. The desire for lordship is the material disease of the living being, for under the spell of sense enjoyment he transmigrates through the various bodies manifested in the material world. Becoming one with the brahmajyoti does not represent mature knowledge. Only by surrendering unto the Lord completely and developing one's sense of spiritual service does one reach the highest perfectional stage.

Mukunda-mala-stotra (mantras 1 to 6 only)

Mukunda-mala-stotra mantra 2, Purport:

How can the all-powerful Lord take birth, seemingly like an ordinary man? The matter is explained in the Bhagavad-gītā (4.6), where the Lord says,

ajo 'pi sann avyayātmā bhūtānām īśvaro 'pi san

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 śāstra we learn that the Lord takes birth not only in the family of human beings but also in the families of demigods, aquatics, animals, and so on.