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Shloka 54

Brahmā’s Bewilderment and Kṛṣṇa Becoming the Calves and Cowherd Boys

Brahma-vimohana-līlā

सत्यज्ञानानन्तानन्दमात्रैकरसमूर्तय: । अस्पृष्टभूरिमाहात्म्या अपि ह्युपनिषद्‍‌द‍ृशाम् ॥ ५४ ॥

satya-jñānānantānanda- mātraika-rasa-mūrtayaḥ aspṛṣṭa-bhūri-māhātmyā api hy upaniṣad-dṛśām

ఆ విష్ణు-మూర్తులన్నీ సత్య-జ్ఞాన-అనంత-ఆనందమయ స్వరూపాలు, కాలప్రభావానికి అతీతాలు. వారి అపార మహిమను ఉపనిషత్‌దృష్టి గల జ్ఞానులకూడా తాకలేరు.

satya-jñāna-ananta-ānanda-mātra-eka-rasa-mūrtayaḥ(they) whose forms are of one essence consisting solely of truth, knowledge, infinity, and bliss
satya-jñāna-ananta-ānanda-mātra-eka-rasa-mūrtayaḥ:
Karta (कर्ता/Subject)
TypeNoun
Rootsatya + jñāna + ananta + ānanda + mātra + eka + rasa + mūrti (प्रातिपदिकानि)
FormPuṁliṅga (masculine), Prathamā vibhakti (Nominative/1st), Bahuvacana (plural); बहुव्रीहिः—‘येषां मूर्तयः ...’ (those whose forms are ...)
aspṛṣṭa-bhūri-māhātmyāḥwhose immense greatness is untouched (by anything)
aspṛṣṭa-bhūri-māhātmyāḥ:
Karta (कर्ता/Subject)
TypeAdjective
Roota-spṛṣṭa (√spṛś धातु, क्त-प्रत्यय; कृदन्त) + bhūri + māhātmya (प्रातिपदिक)
FormPuṁliṅga (masculine), Prathamā vibhakti (Nominative/1st), Bahuvacana (plural); बहुव्रीहिः—‘येषां माहात्म्यं ...’ (whose greatness is ...)
apieven
api:
Sambandha (सम्बन्ध/particle)
TypeIndeclinable
Rootapi (अव्यय)
FormAvyaya; particle (निपात) expressing concession/‘even’
hiindeed
hi:
Sambandha (सम्बन्ध/particle)
TypeIndeclinable
Roothi (अव्यय)
FormAvyaya; emphatic particle (निपात)
upaniṣat-dṛśāmof the seers of the Upaniṣads
upaniṣat-dṛśām:
Sambandha (सम्बन्ध/Genitive)
TypeNoun
Rootupaniṣad + dṛś (प्रातिपदिक; √dṛś धातु-निष्पन्न)
FormPuṁliṅga (masculine), Ṣaṣṭhī vibhakti (Genitive/6th), Bahuvacana (plural); तत्पुरुषः—उपनिषदां द्रष्टॄणाम्

Mere śāstra jñāna, or knowledge in the Vedas, does not help anyone understand the Personality of Godhead. Only one who is favored or shown mercy by the Lord can understand Him. This is also explained in the Upaniṣads ( Muṇḍaka Upaniṣad 3.2.3):

B
Brahmā
K
Kṛṣṇa

FAQs

This verse describes Kṛṣṇa’s manifestations as forms of a single, indivisible essence—truth (satya), knowledge (jñāna), infinity (ananta), and bliss (ānanda)—indicating the Supreme’s fully spiritual nature.

He emphasizes that Kṛṣṇa’s personal, unlimited greatness surpasses what is typically approached through impersonal or purely philosophical Upaniṣadic analysis; His fullness is best realized through His own revelation and devotion.

Approach spiritual truth with humility—combine study with bhakti (hearing, chanting, and remembrance of Kṛṣṇa), recognizing that the Supreme is ultimately known by devotion, not by intellect alone.