mauá¹£ala-lÄ«lÄ, Ära kṛṣṇa-antardhÄna
keÅ›ÄvatÄra, Ära yata viruddha vyÄkhyÄna
mahiṣī-haraṇa Ädi, saba — mÄyÄmaya
vyÄkhyÄ Å›ikhÄila yaiche susiddhÄnta haya

 mauá¹£ala-lÄ«lÄ - the pastimes of destroying the Yadu dynasty; Ära - also; kṛṣṇa-antardhÄna - the disappearance of Kṛṣṇa; keÅ›a-avatÄra - the incarnation of the hairs; Ära - also; yata - all; viruddha vyÄkhyÄna - statements against the Kṛṣṇa conscious conclusions; mahiṣī-haraṇa - kidnapping of the queens; Ädi - and so on; saba - all; mÄyÄ-maya - made of the external energy; vyÄkhyÄ - explanations (countering the attack of the asuras); Å›ikhÄila - instructed; yaiche - which; su-siddhÄnta - proper conclusions; haya - are.


Text

Illusory stories opposed to the conclusions of Kṛṣṇa consciousness concern the destruction of the Yadu dynasty, Kṛṣṇa’s disappearance, the story that Kṛṣṇa and BalarÄma arise from a black hair and a white hair of KṣīrodakaÅ›ÄyÄ« Viṣṇu, and the story about the kidnapping of the queens. ÅšrÄ« Caitanya MahÄprabhu explained to SanÄtana GosvÄmÄ« the proper conclusions of these stories.

Purport

Due to envy, many asuras describe Kṛṣṇa to be like a black crow or an incarnation of a hair. ÅšrÄ« Caitanya MahÄprabhu told SanÄtana GosvÄmÄ« how to counteract all these asuric explanations of Kṛṣṇa. The word kÄka means crow, and keÅ›a means hair. The asuras describe Kṛṣṇa as an incarnation of a crow, an incarnation of a śūdra (a blackish tribe) and an incarnation of a hair, not knowing that the word keÅ›a means ka-Ä«Å›a and that ka means Lord BrahmÄ and Ä«Å›a means Lord. Thus the word keÅ›a indicates that Kṛṣṇa is the Lord of Lord BrahmÄ.

Some of Lord Kṛṣṇa’s pastimes are mentioned in the MahÄbhÄrata as mauá¹£ala-lÄ«lÄ. These include the stories of the destruction of the Yadu dynasty, Kṛṣṇa’s disappearance, His being pierced by a hunter’s arrow, the story of Kṛṣṇa’s being an incarnation of a piece of hair (keÅ›a-avatÄra) as well as mahiṣī-haraṇa, the kidnapping of Kṛṣṇa’s queens. Actually these are not factual but are related for the bewilderment of the asuras, who want to prove that Kṛṣṇa is an ordinary human being. They are false in the sense that these pastimes are not eternal, nor are they transcendental or spiritual. There are many people who are by nature averse to the supremacy of the Supreme Personality of Godhead, Viṣṇu. Such people are called asuras. They have mistaken ideas about Kṛṣṇa. As stated in the Bhagavad-gÄ«tÄ, the asuras are given a chance to forget Kṛṣṇa more and more, birth after birth. Thus they make their appearance in a family of asuras and continue this process, being kept in bewilderment about Kṛṣṇa. Asuras in the dress of sannyÄsÄ«s even explain the Bhagavad-gÄ«tÄ and ÅšrÄ«mad-BhÄgavatam in different ways according to their own imaginations. Thus they continue to remain asuras birth after birth.

As far as the keÅ›a-avatÄra (incarnation of a hair) is concerned, it is mentioned in ÅšrÄ«mad-BhÄgavatam (2.7.26). The Viṣṇu PurÄṇa also states, ujjahÄrÄtmanaḥ keÅ›au sita-kṛṣṇau mahÄ-bala.

Similarly, it is stated in the MahÄbhÄrata (Ä€di-parva 189.31-32):

sa cÄpi keÅ›au harir uccakarta
 ekaá¹ Å›uklam aparaá¹ cÄpi kṛṣṇam
tau cÄpi keÅ›Äv ÄviÅ›atÄá¹ yadÅ«nÄá¹
 kule striyau rohiṇīṠdevakÄ«á¹ ca
tayor eko balabhadro babhūva
 yo ’sau Å›vetas tasya devasya keÅ›aḥ
kṛṣṇo dvitīyaḥ keśavaḥ sambabhūva
 keÅ›aḥ yo ’sau varṇataḥ kṛṣṇa uktaḥ

Thus in ÅšrÄ«mad-BhÄgavatam, the Viṣṇu PurÄṇa and the MahÄbhÄrata there are references to Kṛṣṇa and BalarÄma being incarnations of a black hair and a white hair respectively. It is stated that Lord Viṣṇu snatched two hairs — one white and one black — from His head. These two hairs entered the wombs of Rohiṇī and DevakÄ«, members of the Yadu dynasty. BalarÄma was born from Rohiṇī, and Kṛṣṇa was born of DevakÄ«. Thus BalarÄma appeared from the first hair, and Kṛṣṇa appeared from the second hair. It was also foretold that all the asuras, who are enemies of the demigods, would be cut down by Lord Viṣṇu by His white and black plenary expansions and that the Supreme Personality of Godhead would appear and perform wonderful activities. In this connection, one should see the Laghu-bhÄgavatÄmá¹›ta, the chapter called KṛṣṇÄmá¹›ta, verses 156-164. ÅšrÄ«la RÅ«pa GosvÄmÄ« has refuted this argument about the hair incarnation, and his refutation is supported by ÅšrÄ« Baladeva VidyÄbhÅ«á¹£aṇa’s commentaries. This matter is further discussed in the Kṛṣṇa-sandarbha (29) and in the commentary known as Sarva-saá¹vÄdinÄ«, by ÅšrÄ«la JÄ«va GosvÄmÄ«.