Deity

Krishna

श्रीकृष्ण

Also known as वासुदेव · हरिः · केशव · अधोक्षज · उत्तमश्लोक · योगेश्वर · पुण्यश्लोक · नारायण

Overview Relations Facts Powers Events

Source of creation, sustenance and dissolution

From Him all that has a beginning proceeds: 'janmady asya yatah' (SB 1.1.1).

Forever free of all deceit

In His own effulgence He is ever free of illusion and deceit: 'nirasta-kuhakam... dhamna svena' (SB 1.1.1).

His glory bewilders even the wise

Even the learned are astounded by Him: 'muhyanti yat-surayah' (SB 1.1.1).

Avataras for the welfare of beings

His avataras occur for the protection and upliftment of living beings: 'yasyavataro bhutanam kshemaya ca bhavaya ca' (SB 1.1.13).

His renown removes the stain of Kali

His glory, heard by the purity-seeking, removes Kali's defilement: 'yasah kalimalapaham' (SB 1.1.16).

Playful deeds sung by the wise

His magnanimous deeds are sung by the wise; He performs them playfully by His own powers: 'parigitani suribhih... lilaya dadhatah kalah' (SB 1.1.17).

Sports freely through His own maya

As the Ishvara He plays freely through His own maya in His avatara stories: 'lila vidadhatah svairam isvarasyatma-mayaya' (SB 1.1.18).

Hid His divinity, moving like a man

Though Bhagavan, He remained concealed, appearing as if an ordinary man while doing what is beyond mortals: 'gudhah kapatamanushah' (SB 1.1.20).

To be heard, sung, remembered and worshiped always

With a single mind the Lord of the Satvatas is to be heard, glorified, meditated on and worshiped: 'srotavyah kirtitavyas ca dhyeyah pujyas ca nityada' (SB 1.2.14).

Indweller and purifier of hearts, friend of devotees

Dwelling within the hearts of those who hear His story, He removes the inauspicious, the friend of the pious: 'hrdy antah-stho hy abhadruni vidhunoti suhrt satam' (SB 1.2.17).

Relish for His stories arises through saints and tirthas

For the eager, faithful hearer, relish for Vasudeva's stories arises by serving the great and frequenting holy tirthas: 'mahat-sevaya viprah punya-tirtha-nisevanat' (SB 1.2.16).

One, appearing many - like fire in wood

As one fire hidden in wood appears as many in its sources, so the Vishvatma Purusha in beings: 'yathavahito vahnir darusv ekah sva-yonisu' (SB 1.2.32).

Entered His own creation and enjoys its modes

Having entered His own creations - the subtle elements, senses and mind - He experiences their qualities: 'sva-nirmitesu nirvishto bhunkte bhuteshu tad-gunan' (SB 1.2.33).

Nourishes the worlds through sattva, delighting in play-avataras

The Nourisher of the worlds nurtures them through sattva, delighting in playful avataras among gods, beasts and humans: 'bhavayaty esha sattvena lokan vai loka-bhavanah' (SB 1.2.34).

As if mode-endowed though free of modes

Free of the modes, yet entered within the sporting modes He appears as if endowed with them, expanded by consciousness: 'guneshu gunavan iva antah-pravishto abhati' (SB 1.2.30-31).

His avataras are countless, like a lake's thousand streams

'Hareh sattva-nidher dvijah... yathavidasinah kulyah sarasah syuh sahasrasah' (SB 1.3.26).

All listed avataras are His portions; Krishna is Bhagavan Himself

'Ete camsa-kalah pumsah krishnas tu bhagavan svayam' (SB 1.3.28) — the chapter's mahavakya.

Reciting His births frees one from all sorrow

'Ya etat prayato narah sayam-prater grnan bhaktya duhkha-gramad vimucyate' (SB 1.3.29).

Unborn non-doer whose births and deeds the seers sing

'Janmani karmani hy akartur ajanasya ca varnayanti sma kavayo veda-guhyani hrt-pateh' (SB 1.3.35).

Creates, sustains, withdraws — unattached, hidden in beings

'Sa va idam visvam amogha-lilah srjaty avaty atti na sajjate 'smin bhutesu catarhitatma-tantrah' (SB 1.3.36).

Unfolds names and forms like an actor; none can fathom Him fully

'Namani rupani mano-vacobhih santanvato nata-caryam ivajnah... na casya kashcin nipunena dhatur aveti' (SB 1.3.37).

The visible world is superimposed on Him the Seer

'Evam drastari drisyatvam aropitam abuddhibhih' (SB 1.3.31).

Blessed are they who give their whole being to Vasudeva

'Atha iha dhanya bhagavanta ittham yad-vasudeve 'khila-loka-nathe kurvanti sarvatmakam atma-bhavam' (SB 1.3.39).

Bhagavata-dharmas are dear to Him, beloved of Paramahamsas

'Bhāgavatā dharmā... priyāḥ paramahāṁsānāṁ ta eva hy acyuta-priyāḥ' (SB 1.4.31).

Actionlessness without devotion to Achyuta does not shine

'Naishkarmyam apy acyuta-bhava-varjitam na shobhate' (SB 1.5.12).

Having tasted Mukunda's service, one never returns to samsara

'Na vai jano jatu kathancanavrajen mukunda-sevanya-vadanga-samsritim' (SB 1.5.19).

This universe is not different from the Bhagavan

'Idam hi vishvam bhagavanivetaro yato jagat-sthana-nirodha-sambhavah' (SB 1.5.20).

The unfailing purpose of all disciplines: glorification of Uttamashloka

'Idam hi punsas tapasah shrutasya va... yad uttama-sloka-gunanuvarnanam' (SB 1.5.22).

Appears in the heart of the meditating devotee

'Dhyayatas caranambhojam... hrdy asin me sanair harih' (SB 1.6.17).

Hard to see for yogis of unripened samskaras

'Avipakva-kashayanam durdarso 'ham kuyoginam' (SB 1.6.22).

One who desires Him releases all heart's sorrows

'Mat-kamah sanakaih sadhu sarvan mucati hric-chayan' (SB 1.6.23).

The floater across samsara: describing Hari's ways

'Bhava-sindhu-plavo drishto hari-caryanu-varnanam' (SB 1.6.35).

Protector of devotees from fear

'bhaktanam abhayankara' (SB 1.7.22 — Arjuna's prayer).

Instructed the counter to the brahmastra

'jahy astra-teja unnaddham astra-jno hy astra-tejasa' (SB 1.7.28).

Consoled the bereaved by showing Time's irresistible course

'bhuteshu kalasya gatim darshayann apratikriyam' (SB 1.8.4).

Protected His exclusive devotees with the Sudarshana

'vyasanam vikshya tat tesham ananya-vishayatmanam' (SB 1.8.13) — the protection is granted specifically to those of undivided heart.

Accessible to the destitute; pride of birth, power, learning and beauty obstructs

'janmaishvarya-shruta-shribhir edhamana-madah puman naivarhaty abhidhatum vai tvam akinchana-gocaram' (SB 1.8.26).

No one is dear or hateful to Him; the unevenness lies in human minds

'na yasya kashcid dayito 'sti karhicid dveshyash ca yasmin vishama matir nrinam' (SB 1.8.29).

Broke His own vow to make Bhishma's vow true

'sva-nigamam apahaya mat-pratijnam ritam adhikartum avapluto rathasthah' (SB 1.9.37) — He leapt from the chariot, seized its wheel, His upper garment falling.

Removed Arjuna's wrong understanding by the science of the Self

'kumatim aharad atma-vidyaya yash carana-ratih paramasya' (SB 1.9.36) — the teaching to Arjuna who had turned from slaying his kin.

Caused the Kuru line to sprout again

'vamsham kuror vamsha-davagni-nirhritam samrohayitva' (SB 1.10.2) — the fruit of shielding Parikshit in the womb (SB 1.8.14).

The sole undifferentiated existent at dissolution

'ya eka asid avishesha atmani agre gunebhyo jagad-atmanishvare' (SB 1.10.21, spoken by the city women).

Creates, protects and destroys by mere play, yet remains unattached

'ya eka isho jagad-atma-lilaya srijaty avaty atti na tatra sajjate' (SB 1.10.24).

Assumes forms age after age when adharma prevails

'yada hy adharmena tamo-dhiyo nripa jivanti... bhavaya rupani dadhad yuge yuge' (SB 1.10.25).

Self-satisfied and full of every desire, ever content in His own attainment

'atmaramam purna-kamam nija-labhena nityada' (SB 1.11.4) — offering Him gifts is like showing a lamp to the sun.

For His devotees He is mother, friend, master, father, true guru and highest deity

'tvam eva matatha suhrit-patih pita tvam sad-gurur nah paramam ca daivatam' (SB 1.11.7, spoken by the people of Dvaraka).

Reassured even the lowest-born, granting them their desired boons

'ashvasya cashvapakebhyo varaish cabhimatair vibhuh' (SB 1.11.23) — bowing, embracing, touching hands, smiling and glancing for all alike.

Sixteen thousand queens with their palaces at Dvaraka

'prasada yatra patninam sahasrani ca shodasha' (SB 1.11.31) — these are the women freed at the slaying of Bhauma (SB 1.10.29).

Ended the kings by their mutual enmity without taking up a weapon

'vidhaya vairam shvasano yathanalam mitho vadhenoparato nirayudhah' (SB 1.11.35) — as wind kindles fire.

Situated in prakriti yet untouched by its gunas — this is His very lordliness

'etad ishanam ishasya prakriti-stho 'pi tad-gunaih na yujyate' (SB 1.11.39); women before whom even Madana drops his bow could not disturb His senses (SB 1.11.37).

On returning to Dvaraka bowed His head to the seven mothers headed by Devaki

'vavande shirasa sapta devaki-pramukha muda' (SB 1.11.29); the mothers took Him on their laps and bathed Him in the water of their eyes (SB 1.11.30).

He alone joins beings together and He alone separates them

'sa samyunakti bhutani sa eva viyunakti ca' (SB 1.13.41); like the joining and parting of playthings, all this is by the Lord's will (SB 1.13.43).

Removed the earth's burden by having the Yadus destroy one another

'evam balishthair yadubhir mahadbhir itaran vibhuh yadun yadubhir anyonyam bhu-bharan sanjahara ha' (SB 1.15.26); the brahmana's curse and the varuni liquor were the occasions (SB 1.15.22-23).

The eternal abode of the great qualities

Truth, purity, compassion, forbearance, renunciation, contentment and the rest (SB 1.16.28-30); 'ete canye ca bhagavan nitya yatra mahagunah... na viyanti sma karhicit' (SB 1.16.31).

Himself the form of sacrifice; the Self pervading within and without like the wind

'yasmin harir bhagavan ijyamana ijyatma-murtir yajatam sham tanoti... antar bahir vayur ivaisha atma' (SB 1.17.34).

Takes up three powers for the play of creation, preservation and withdrawal

'sad-udbhava-sthana-nirodha-lilaya grihita-shakti-tritayaya' (SB 2.4.12) — the aphoristic answer to Parikshit's threefold question (SB 2.4.6-7).

Substance, action, time, nature and the living being are not other than Vasudeva

'dravyam karma ca kalash ca svabhavo jiva eva ca, vasudevat paro brahman na canyo 'rtho 'sti tattvatah' (SB 2.5.14) — the answer to the rival theories of causation listed at SB 1.17.17-20.

At seven years of age He held up the mountain on one hand for seven days

'dharto cchilindhram iva sapta-dinani sapta-varsho mahidhram anaghaika-kare salilam' (SB 2.7.32) — to protect Vraja when the sacrifice to Indra was stopped.

The catuh-shloki: 'I alone existed before; and He who remains is I'

'aham evasam evagre nanyad yat sad-asat param, pashcad aham yad etac ca yo 'vashishyeta so 'smy aham' (SB 2.9.32); the definition of maya (33), and the method of positive and negative concomitance (35).

Austerity is His very heart; by it He creates, devours and bears the universe

'tapo me hridayam sakshad atmaham tapaso 'nagha' (SB 2.9.22); 'srijami tapasaivedam grasami tapasa punah, bibharmi tapasa vishvam' (SB 2.9.23).

Teacher of the worlds (jagad-guru)

In the assembly Krishna is called the teacher of the worlds: 'jagad-gurur yAni jagAda kR^iShNaH' (SB 3.1.9).

Thousand-formed; establisher of the holy stations

Vidura walked the holy stations which the Thousand-formed One had himself established: 'svadhiShThito yAni sahasramUrtiH' (SB 3.1.17).

The Unborn (aja), appearing among the Yadus

Vidura says the Lord appeared as the Unborn among the Yadus for the sake of those who take refuge: 'arthAya jAtasya yaduShv ajasya' (SB 3.1.44-45).

Held by the three worlds to be the source of their welfare

Beheld at Yudhishthira's rajasuya, Krishna was known by the three worlds as the source of their welfare, and they judged that the Maker's skill had come down here in full: 'nirIkShya dR^ik svasty-ayanaM trilokaH' (SB 3.2.13).

Taking birth though unborn, joined with the mahat portion

When His own peaceful forms were pressed by other forms, the compassionate Lord of the higher and lower took birth joined with His mahat portion, though unborn — as fire in wood: 'hy ajo 'pi jAto bhagavAn yathA agniH' (SB 3.2.15).

Enjoying desires at Dvaraka, yet unattached and established in sankhya

The Lord, self of the universe, followed the path of the world and the Veda and enjoyed desires at Dvaraka, yet remained unattached and established in sankhya: 'kAmAn siSheve dvArvatyAm asaktaH sA~Nkhyam AsthitaH' (SB 3.3.19).

The Bhagavata first taught to Aja, Brahma

The Lord says that in His first creation He told, to Aja seated on the lotus in His navel, that supreme knowledge which reveals His glory and which the sages call the Bhagavata: 'purA mayA proktam ajAya nAbhye padme niShaNNAya mamAdi-sarge' (SB 3.4.13).

Why Uddhava was left behind: untouched by the gunas

The Lord's thought was that Uddhava is not less than Him even by an atom, for he is a lord untouched by the gunas; therefore let him stay, making the Lord's way known to the world: 'na uddhavo aNu api man-nyUno yad guNaiH na ArditaH prabhuH' (SB 3.4.30-31).

Alone in the beginning, His power asleep, His sight awake

Maitreya's account: in the beginning the Lord alone was, the Self of selves, all-pervading; then He was the seer but saw nothing to be seen, and took Himself as though not existent — 'mene asantam iva AtmAnaM supta-shaktir asupta-dR^ik' (SB 3.5.23-24).

The four varnas, by their own dharma, worship Him

At SB 3.6.34 the four varnas are described as worshipping Hari, their own teacher, each by his own dharma, with faith, for the purification of the self: 'ete varNAH sva-dharmeNa yajanti sva-guruM harim'. Their occupations are mentioned as born with them, so the ground of worship here is one's own dharma.

The resort of creation, maintenance and dissolution, by the incarnations of the gunas

At SB 3.7.28 the Lord is called 'guNa-avatAraiH vishvasya sarga-sthity-apyayAshrayam' — by the incarnations of the gunas the resort of the creation, maintenance and dissolution of the universe. At SB 3.7.35 He is called the source of dharma and Vidura asks by what He is pleased.

Lying without desire on the couch of the serpent king

At SB 3.8.10, in the flooded universe, He lies alone on the couch of the serpent king, without desire, delighting in His own self. At SB 3.8.11 He places the subtle elements within His body and rouses the power whose nature is time, 'yathAnalo dAruNi ruddha-vIryaH' — as fire in wood with its force held back. At SB 3.8.12, sleeping a thousand cycles of the four yugas, He sees the worlds taken into His own body.

Commanding Brahma to stand in austerity and knowledge

At SB 3.9.29-30 the Lord says: 'mA veda-garbha gAs tandrIM sarga udyamam Avaha' and 'bhUyas tvaM tapa AatiShTha vidyAM chaiva mad-AshrayAm'. At SB 3.9.32 He sets the condition that only when the world sees Him in all beings as fire in wood will distress be cast off. At SB 3.9.35 He says that rajas does not bind the first of the rishis, because even while creating, his mind is fastened on the Lord.

Krishna — lord of — Satvatas

Krishna is the Lord (pati) of the Satvatas: 'bhagavan satvatam patih' (SB 1.1.12; repeated 1.2.14). Evidence: EXPLICIT.

Krishna — liberates from — Samsara

Chanting His name even helplessly, one fallen into the terrible samsara is freed at once - from that which even fear itself fears: 'yan-nama vivaso gtranan... sadyo vimucyeta' (SB 1.1.14). Evidence: EXPLICIT. Direction verified: the Lord (through His name) is the liberator; samsara is the bondage.

Krishna — dispels stain of — Kali-yuga

The Lord's glory removes the defilement of Kali: 'yasah kalima-lapaham' (SB 1.1.16). Evidence: EXPLICIT.

Krishna — protector of — Dharma

Krishna is dharma's very armor/refuge: 'brahmanye dharmavarmapi' - addressed as Dharma-varman, the protector in whom dharma is safeguarded (SB 1.1.23). Evidence: EXPLICIT. (Where dharma takes refuge after His departure is the sages' unanswered question - deliberately not inserted.)

Krishna — liberates from — Karma

United with meditation on Him, the expert cut the binding knot of karma: 'yat-anudhyasinā yuktah kovidah... karma-granthi-nibandhanam chindanti' (SB 1.2.15). Evidence: EXPLICIT.

Krishna — creates through — Maya

That very Lord created this [world] in the beginning through His own maya, in the form of cause and effect: 'sa eva idam sasarja agre bhagavan atmamayaya sad-asad-rupaya' (SB 1.2.30). Evidence: EXPLICIT.

Krishna — born in — Vrishnis

Krishna (with Balarama) obtained birth among the Vrishnis: 'vrsnisu prapya janmani' (SB 1.3.23). Evidence: EXPLICIT.

Krishna — relieved burden of — Earth (Mahi)

As Bhagavan (with Rama) He removed the earth's burden: 'bhagavan aharad bharam' (SB 1.3.23). Evidence: EXPLICIT.

Krishna — expands as kala — Devas (the suras)

The devas are kalas (portions) of Hari: 'rsayo manavo devah... kalah sarve harer eva' (SB 1.3.27). Evidence: EXPLICIT.

Krishna — expands as kala — Manus

The Manus are kalas of Hari (SB 1.3.27). Evidence: EXPLICIT.

Krishna — expands as kala — Prajapatis

The Prajapatis too are kalas of Hari: 'saprajapatayas tatha' (SB 1.3.27). Evidence: EXPLICIT.

Krishna — born in — Yadus

Krishna appeared in the line of Yadu: 'yadoh priyasya anvavaye' (SB 1.8.32), as sandal on Malaya. Evidence: EXPLICIT.

Krishna — wields — Sudarshana Chakra

Krishna wields the Sudarshana chakra: 'sudarshanena svastrena svanam raksham vyadhad vibhuh' (SB 1.8.13) — 'svastrena', with His own weapon. Evidence: EXPLICIT.

Krishna — charioteer of — Arjuna

Krishna became Arjuna's charioteer: 'sauhridad atha sarathim' (SB 1.9.20) and 'dhrita-haya-rashmini' (SB 1.9.39), holding the horses' reins. Direction: charioteer -> chariot-owner. Evidence: EXPLICIT.

Krishna — resides in — Dvaraka

Krishna is the lord of Dvaraka (Kushasthali): 'pashyanti nityam yad-anugraheshitam smitavalokam sva-patim sma yat-prajah' (SB 1.10.27), where the people daily behold their own Lord. Evidence: EXPLICIT.

Krishna — born in — Mathura

Krishna was born in the forest of Madhu (Mathura): 'aho alam punyatamam madhor vanam yad esha... sva-janmana cankramanena cancati' (SB 1.10.26). Evidence: EXPLICIT.

Returned to His own abode

After His earthly pastimes He attained His own abode: 'svam kasthanam adhunopete' (SB 1.1.23).

The setting of the Dvaraka sun and the swallowing of the Yadus by Time

Uddhava calls it the great misfortune of the Yadus that, dwelling with Him, they did not know Hari even as the sun-jewel Krishna set — 'ye saMvasanto na vidur hariM mInA ivoDupam', as fish do not know the moon (SB 3.2.7-8).

Marriages in many houses in one moment, and ten sons in each

By His own maya Krishna appeared, suited to each, in the many houses of those women in a single moment, and wishing to multiply prakriti begot in each ten sons equal to Himself: 'AsAM muhUrta ekesminn AnAgAreShu yoShitAm' (SB 3.3.8-9).

Deciding the means of the Yadus' destruction

Krishna resolved that when the Yadus, their eyes reddened by pride, quarrel among themselves there is no other means of their destruction — 'mayy udyate antardadhate svayaM sma', engaged by Me they vanish of themselves (SB 3.3.14-16).

Detachment arising after many years of delight

Delighting for many years in household life and in yoga both, detachment arose in Him: 'tasya evaM ramamANasya saMvatsara-gaNAn bahUn / gR^ihamedheShu yogeShu virAgaH samajAyata' (SB 3.3.22).

Sending Uddhava to Badari before the destruction of His clan

Wishing to withdraw His own clan, the Lord who removes the distress of those who take refuge told Uddhava: 'badarIM tvaM prayAhi', go you to Badari (SB 3.4.4). Knowing the command, Uddhava still chose to follow behind, unable to bear separation from His feet (SB 3.4.5).

Teaching Uddhava the highest state of the Self

When Uddhava laid bare what was in his heart, the lotus-eyed supreme Lord taught him the highest state of the Self: 'ity Avedita-hArdAya mahyaM sa bhagavAn paraH / Adidesha aravindAkSha AtmanaH paramAM sthitim' (SB 3.4.19). Before this He acknowledged that He knows the desire in Uddhava's heart (SB 3.4.11).

Krishna — performed heroic deeds with — Balarama

Keshava (Krishna) performed superhuman feats together with Rama (Balarama): 'krtavan kila viryani saha ramena kesavah' (SB 1.1.20) - comitative instrumental 'ramena'. 'Rama' = Balarama per the unanimous commentator/translator reading (STRONG_CONTEXT). Evidence: EXPLICIT for the companionship.

Krishna — protected — Maharaja Parikshit

Krishna protected Parikshit in the womb: 'sva-mayaya avrinod garbham vairatyah kuru-tantave' (SB 1.8.14), covering the embryo with His own maya. Direction: protector -> protected. Evidence: EXPLICIT.

Krishna — rescued — Devaki

Krishna freed Devaki from Kamsa's confinement; at SB 1.8.23 Kunti compares her own deliverance to it — 'tvayaiva nathena', by You alone as protector. Direction: rescuer -> rescued. Evidence: STRONG_CONTEXT.

Krishna — rescued — Kunti

Krishna repeatedly delivered Kunti and her sons — from poison, the fire, the man-eater, the wicked assembly, forest exile, battle and Drauni's weapon (SB 1.8.24). Direction: rescuer -> rescued. Evidence: EXPLICIT.

Krishna — slew — Narakasura

Krishna slew Bhauma (Narakasura) and freed thousands of captive women: 'yash cahrita bhauma-vadhe sahasrashah' (SB 1.10.29). Direction: slayer -> slain. Evidence: EXPLICIT.

Krishna — defeated — Shishupala

Krishna crushed Caidya (Shishupala) and other mighty ones at the svayamvara and carried off the bride: 'pramathya caidya-pramukhan hi shushminah' (SB 1.10.29). Direction: victor -> defeated. Evidence: EXPLICIT.

Krishna — blew — Panchajanya

Krishna blew the Panchajanya on reaching Anarta: 'dadhmau daravaram tesham vishadam shamayann iva' (SB 1.11.1); the conch reddened by His lips in the cup of His lotus hands (SB 1.11.2). Evidence: EXPLICIT.

Krishna — ended burden through — Kurukshetra

Krishna removed the earth's burden without taking up arms, by creating enmity among the kings: 'vidhaya vairam shvasano yathanalam mitho vadhenoparato nirayudhah' (SB 1.11.35) — a reference to the Kurukshetra war. Evidence: EXPLICIT.

Krishna — rescued — Gajendra

The Lord cut the crocodile's mouth with His disc and, taking him by the trunk, mercifully drew Gajendra out: 'cakrena nakra-vadanam vinipatya tasmad dhaste prigrihya bhagavan kripayojjahara' (SB 2.7.16). Evidence: EXPLICIT.

Krishna — slew — Putana

As a mere infant He took the life of Putana: 'tokena jiva-haranam yad ulukikayah' (SB 2.7.27). Evidence: EXPLICIT.

Krishna — subdued — Kaliya

To purify the water He would, sporting in the pool, drive out the serpent of surpassing venom: 'tac-chuddhaye 'ti-visha-virya-vilola-jihvam uccatayishyad uragam viharan hradinyam' (SB 2.7.28). Evidence: EXPLICIT.

Krishna — freed — Nanda

The Lord will free Nanda from the fear of Varuna's noose: 'nandam ca mokshyati bhayad varunasya pashat' (SB 2.7.31). Evidence: EXPLICIT.

Sanatan Info

Krishna