Devanagari
आसन् वर्णास्त्रयो ह्यस्य गृह्णतोऽनुयुगं तनू: ।
शुक्लो रक्तस्तथा पीत इदानीं कृष्णतां गत: ॥ १३ ॥
Verse text
āsan varṇās trayo hy asya
gṛhṇato ’nuyugaṁ tanūḥ
śuklo raktas tathā pīta
idānīṁ kṛṣṇatāṁ gataḥ
Synonyms
āsan
—
were assumed
;
varṇāḥ trayaḥ
—
three colors
;
hi
—
indeed
;
asya
—
of your son Kṛṣṇa
;
gṛhṇataḥ
—
accepting
;
anuyugam tanūḥ
—
transcendental bodies according to the different yugas
;
śuklaḥ
—
sometimes white
;
raktaḥ
—
sometimes red
;
tathā
—
as well as
;
pītaḥ
—
sometimes yellow
;
idānīm kṛṣṇatām gataḥ
—
at the present moment He has assumed a blackish color .
Translation
Your son Kṛṣṇa appears as an incarnation in every millennium. In the past, He assumed three different colors — white, red and yellow — and now He has appeared in a blackish color. [In another Dvāpara-yuga, He appeared (as Lord Rāmacandra) in the color of śuka, a parrot. All such incarnations have now assembled in Kṛṣṇa.]
Translation (Visvanatha Cakravarti Thakura)
Your son Kṛṣṇa appears as an incarnation in every millennium. In the past, He assumed three different colors—white, red and yellow—and now He has appeared in a blackish color. [In another Dvāpara-yuga, He appeared (as Lord Rāmacandra) in the color of śuka, a parrot.] All such incarnations have now assembled in Kṛṣṇa.]
KB 10.8.13
Garga Muni then informed Nanda Mahārāja, “As far as your son is concerned, this child has taken different bodily complexions in different yugas [millennia]. First of all He assumed the color white, then the color red, and then the color yellow, and now He has assumed the color black.
Purport
Partially explaining the position of Lord Kṛṣṇa and partially covering the facts, Garga Muni indicated, “Your son is a great personality, and He can change the color of His body in different ages.” The word
gṛhṇataḥ
indicates that Kṛṣṇa is free to make His choice. In other words, He is the Supreme Personality of Godhead and may therefore do whatever He desires. In Vedic literature the different colors assumed by the Personality of Godhead in different millenniums are stated, and therefore when Garga Muni said, “Your son has assumed these colors,” he indirectly said, “He is the Supreme Personality of Godhead.” Because of Kaṁsa’s atrocities, Garga Muni tried to avoid disclosing this fact, but he indirectly informed Nanda Mahārāja that Kṛṣṇa, his son, was the Supreme Personality of Godhead.
It may be noted that Śrīla Jīva Gosvāmī, in his book
Krama-sandarbha,
has enunciated the purport of this verse. In every millennium, Kṛṣṇa appears in a different form, either as white, red or yellow, but this time He personally appeared in His original, blackish form and, as predicted by Garga Muni, exhibited the power of Nārāyaṇa. Because in this form the Supreme Personality of Godhead exhibits Himself fully, His name is Śrī Kṛṣṇa, the all-attractive.
Factually, Kṛṣṇa is the source of all
avatāras,
and therefore all the different features of the different
avatāras
are present in Kṛṣṇa. When Kṛṣṇa incarnates, all the features of other incarnations are already present within Him. Other incarnations are partial representations of Kṛṣṇa, who is the full-fledged incarnation of the Supreme Being. It is to be understood that the Supreme Being, whether appearing as
śukla, rakta
or
pīta
(white, red or yellow), is the same person. When He appears in different incarnations, He appears in different colors, just like the sunshine, which contains seven colors. Sometimes the colors of sunshine are represented separately; otherwise the sunshine is observed mainly as bright light. The different
avatāras,
such as the
manvantara-avatāras, līlā-avatāras
and
daśa-avatāras,
are all included in the
kṛṣṇa-avatāra.
When Kṛṣṇa appears, all the
avatāras
appear with Him. As described in
Śrīmad-Bhāgavatam
(1.3.26)
:
avatārā hy asaṅkhyeyā
hareḥ sattva-nidher dvijāḥ
yathāvidāsinaḥ kulyāḥ
sarasaḥ syuḥ sahasraśaḥ
The
avatāras
incessantly appear, like incessantly flowing water. No one can count how many waves there are in flowing water, and similarly there is no limitation of the
avatāras.
And Kṛṣṇa is the full representation of all
avatāras
because He is the source of all
avatāras.
Kṛṣṇa is
aṁśī,
whereas others are
aṁśa,
part of Kṛṣṇa. All living entities, including us, are
aṁśas
(
mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ
). These
aṁśas
are of different magnitude. Human beings (who are minute
aṁśas
) and the demigods,
viṣṇu-tattva
and all other living beings are all part of the Supreme.
Nityo nityānāṁ cetanaś cetanānām
(
Kaṭha Upaniṣad
2.2.13). Kṛṣṇa is the full representation of all living entities, and when Kṛṣṇa is present, all
avatāras
are included in Him.
The Eleventh Canto of
Śrīmad-Bhāgavatam
describes the incarnations for each
yuga
in chronological order. The
Bhāgavatam
says,
kṛte śuklaś catur-bāhuḥ, tretāyāṁ rakta-varṇo’sau, dvāpare bhagavān śyāmaḥ
and
kṛṣṇa-varṇaṁ tviṣākṛṣṇam.
We actually see that in Kali-yuga, Bhagavān has appeared in
pīta-varṇa,
or a yellow color, as Gaurasundara, although the
Bhāgavatam
speaks of
kṛṣṇa-varṇam.
To adjust all these statements, one should understand that although in some
yugas
some of the colors are prominent, in every
yuga,
whenever Kṛṣṇa appears, all the colors are present.
Kṛṣṇa-varṇaṁ tviṣākṛṣṇam:
although Caitanya Mahāprabhu appears without
kṛṣṇa,
or a blackish color, He is understood to be Kṛṣṇa Himself.
Idānīṁ kṛṣṇatāṁ gataḥ.
The same original Kṛṣṇa who appears in different
varṇas
has now appeared. The word
āsan
indicates that He is always present. Whenever the Supreme Personality of Godhead appears in His full feature, He is understood to be
kṛṣṇa-varṇam,
although He appears in different colors. Prahlāda Mahārāja states that Caitanya Mahāprabhu is
channa;
that is, although He is Kṛṣṇa, He is covered by a yellow color. Thus the Gauḍīya Vaiṣṇavas accept the conclusion that although Caitanya Mahāprabhu appeared in
pīta
color, He is Kṛṣṇa.
kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ
sāṅgopāṅgāstra-pārṣadam
yajṣaiḥ saṅkīrtana-prāyair
yajanti hi sumedhasaḥ
(
Bhāg.
11.5.32
)
Purport (Visvanatha Cakravarti Thakura)
In this verse Garga informs Nanda that his son is a mahapurusa. "Your son takes birth in every yuga, and has taken the colors red white and yellow." Grhnata, indicates that he accepts by his own will. Now (idanim), at the end of dvapara yuga, he has taken the form of Krsna. By perfection of the worship of these forms in the respective yugas, the son of Nanda attained sarupya with those forms." That is what Garga wants to convey to Nanda.
The actual meaning however is hidden.
Pointing his finger at the son of Nanda he indicates that the forms with white, red and yellow color are his parts or amsas and now he has been born in his full form as avatari , source of the avataras, Krsna (krsnatam gatah). Or the sentence can mean "All the white, red yellow forms, indicating all the manvantara avatars, lilavataras and purusavataras, have all come now within the form of Krsna (krsnatam gatah). The asmi has appeared with all the amsas within himself."
Now, in the eleventh canto, it is stated that the Lord comes in satya yuga in white color, in treta yuga in red color and in dvapara yuga in syama color and in kali yuga in krsna color. Specific colors and names are linked to specific yugas. Taking that statement into account, then does the yellow color as mentioned in this verse belong to an avatara or not?
One should not say that because "asan" indicates past tense for three avataras, that yellow can refer to a fourth avatara appearing in dvarapa yuga, because the topic is concerning yuga avatars only. We could claim that syama in the eleventh canto should read pita, or that pita in the present verse should mean syama by taking the word apita (not yellow) from the sandhi of tatha and apita (not yellow or pale), with the meaning of syama in the present verse. But then there is still the problem of the three colored forms, white, red and syama (tanu is in plural, not singular or dual) appearing in three successive yugas, and Krsna also appearing in dvapara yuga out of order (He should be in kali yuga according to canto 11). To have the three colors of avataras appearing in each of the previous two yugas (and Krsna appearing in dvarapa yuga) is also not an acceptable proposal. Nor can one claim that idanim should mean the first part of kali yuga and that Krsna appears in kali yuga (in agreement with canto 11), for it is well known that Krsna appeared at the end of dvapara yuga. According to 10.18.6 kali yuga began after Krsna disappeared.
The explanation is as follows: the two words yatha and tatha occur as a pair. Whether they both appear or only one appears, the other must be understood. In this case, the sentence should read: just as (yatha ) now (idanim) in dvapara yuga the source of avataras appears, attracting all within himself with black color (krsnata), so in kali yuga (tatha) as well, during the first part, all avataras appear within him when he takes a yellow form. Idanim, now, is taken in a slightly broad span, from the end of dvapara to the first part of kali yuga to apply to the appearance of both avataris.
That may be so but the person who is getting nama karana now, with black color, did he appear in black form before? (Does idanim, now, indicate something new and temporary?) The black avatar is not a temporary phenomena, he existed before, but he is making his appearance now. Not only the black avatara, however, all avatars existed before. But they make their appearance now. Therefore the past tense is used (asa). Just as the three colors appeared previously in the yugas, now they manifest. Pointing with his finger, Garga says, "This son of yours (asya) is anuyugam tanu, he who accepts all avatara forms, yuga after yuga."
Suta has stated that the avataras are countless (avatara hy asankheya). And Brahma says, "O Lord, how do you accept these unlimited forms?" ( dvaho katham va kati va) As this is so, in the twenty eighth yuga cycle during dvapara and kali , the avatari appears in black and yellow forms. At this time the syama and krsna yuga avataras appear within the forms of the avataris.
The yellow form is mentioned in Mahabharata.
suvarna varna hemango, varangas candanangadi
sannyasa krt samah santo nistha santi parayana
Though this is mentioned in Mahabharata, it is not mentioned clearly in other places in scripture. The reason is that this is secret matter. Prahlada mentions this in an indirect way in the seventh canto. "Because the Lord appears in a hidden way in kali yuga, he is addressed as triyuga." Because he is hidden, his color and mood being covered by other colors and moods, contemporary people cannot recognize him. The reason for this invisibility is that Krsna desired to know the sweetness of prema by merging with Radha’s body, taking up her emotions and color (she is the most secret of all).
This secret is know to the Gaudiya devotees. Bhagavatam Eleventh Canto says, Nana tantra vidhanena kalav api tatha srnu krsna varna tvisakrsna.(Now listen to the rules for worshiping in kali yuga according to various scriptures ).
The hidden meaning of this pramana which appears in the discussion of yugavataras is proved as previously in an esoteric way. There are two meanings to the verse. Kalav api can mean in all kali yugas. Or it can mean the particular kali yuga during the twenty eight cycle in Brahma’s day. The king was already attentive, but nevertheless Sukadeva attracts his attention by saying "Listen." Because he is going to explain the secret meaning of the avatara as stated in the scriptures, he tells the king to pay close attention. In kali yuga, as the tantras are the predominant proof he refers to them. (nana tantra vidhanena)
In all kali yugas the Lord appears with a black body but not low class, rather with effulgence (tvisa) which is akrsna , bright like the sapphire luster.
(Second meaning)
In the twenty eighth cycle kali yuga he is of the category (varna) of krsna but his effulgence is akrsna or pita. Why yellow? Because in the description of the yugavataras, white, red and syama were previously mentioned. The only color left is pita, yellow. Therefore krsna and pita combine in one body, inside krsna varna (in the category of krnsa) and externally pita varna. Or krsna varna can mean one who described (varnana) the pastimes of Krsna. The meaning of the rest of the verse (sangopangastra parsadam etc.) is clear and the same covered nature described there applies to both interpretations.
Purport (Jiva Goswami)
According to time of birth, first Garga explained Balarāma’s names. Then he explained Kṛṣṇa’s names. The literally meaning is this. Yuga after yuga, time after time, he accepted different bodies, of white and other colors, but now as your son, he has appeared in blackish color which attracts the universe.
But what Garga is saying to Nanda is this (not revealing that Kṛṣṇa is the Supreme Lord). His accepting bodies (tanūḥ gṛhṇataḥ) is done independently by his will, as if by the power of yoga. His method of worship is indicated by showing the nature of Nārāyaṇa through his acceptance of different colors. In those previous times, by worship of those different forms which are actually Kṛṣṇa’s expansions, Kṛṣṇa attained similarity to those forms and took on those colors. At the present time, by worshipping Nārāyaṇa directly in his blackish form, this child has become blackish also. It will be said nārāyaṇa-samo guṇaiḥ: this child has qualities like Viṣṇu. (SB 10.8.19) Thus his previous births were described and Nanda, a great devotee, was satisfied. It should be understood that Kṛṣṇa is also the principle name since in this form he is fixed in his natural form with display of the highest qualities. Thus the meaning also is “He has assumed the form whose name is Kṛṣṇa.”
The hidden and real meaning is as follows. Yuga after yuga, when he reveals his forms, he revealed three different colors. All the avatāras of white, red, yellow and other colors also, have made their appearance within Kṛṣṇa when he has appeared at the present time, since he appears with all his expansions. Thus Kṛṣṇa is the principal name since this form is personally Svayam Bhagavān, since all avatāras have been harmonized with him and within him, and since he has all attractive qualities.
kṛṣir bhū-vācakaḥ śabdo ṇaś ca nirvṛtivācakaḥ |
tayor aikyaṁ paraṁ brahma kṛṣṇa ity abhidhīyate ||
Kṛṣ means “existence” and ṇa means “bliss.” Combined together, the two roots indicate that Kṛṣṇa is the supreme form of God.
The qualities mentioned in this derivation are also included in Kṛṣṇa’s name. Thus Kṛṣṇa’s name possesses the highest bliss since it includes all bliss. This is by nature the greatest name. Just as the Vedas are all included in praṇava (oṁ) and all forms of the Lord are included in Kṛṣṇa’s form, all names of the Lord are included in the name Kṛṣṇa. This is reasonable since the other names are like adjectives describing the object, Kṛṣṇa. In Prabhāsa-khaṇḍa, Skanda Purāṇa it is said:
madhura-madhuram etan maṅgalam maṅalānām
sakala-nigama-vallī-sat-phalaṁ cit-svarūpam
sakṛd api parigītaṁ śraddhayā helayā vā
bhṛguvara nara-mātraṁ tārayet kṛṣṇa-nāma
The name of Kṛṣṇa is sweeter than the sweetest, the most auspicious of all things auspicious. It is the highest fruit in the tree of all the Vedas, and is composed entirely of pure consciousness. O best of Bhṛgu’s dynasty! Heard once with faith or in negligence, it can deliver any human being.
Nāmnāṁ mukhyataraṁ nāma kṛṣṇākhyaṁ me parantapa: O conqueror of enemies, the name of Kṛṣṇa is the chief of all names. (Hari-bhakti-vilāsa 11.498, credited to Prabhāsa-purāṇa) Even just the first syllable kṛṣ is famous as a mahāmantra.
Purport (Sanatana Goswami)
According to time of birth, first Garga explained Balarāma’s names. Then he explained Kṛṣṇa’s names. Or he deals with the simpler matter first and then the more complicated in the manner of the needle and the cauldron (sūcīkaṭānyāya). Having explained Balarāma’s name he hides the derivation of Kṛṣṇa’s name which is explained according to the scriptural statement kṛṣi-bhū-vācakaḥ: Krsṇa is the source of all existence and bliss. Instead reveals his name to mean black and beautiful. He takes forms (tanuḥ) in Satya, and other (anuyugam) with the colors white, red and yellow. Hi indicates certainty or that it is well known. Now, at the beginning of Kali yuga (idānīm), he has appeared in a black color (kṛṣṇatām gataḥ). He speaks in this way to hide the fact that his color is actually eternal. Since he is eternity, knowledge and bliss, there is no difference between his blackish form and his very self. Otherwise Nanda would realize that Kṛṣṇa, being an eternal black form, was directly bhagavān, Nārāyaṇa.
Or repeatedly he takes a body with the colors white, red and yellow. Now as your son, he has the black color which attracts the universe. He says this to please Nanda. Since the name and form are non-different he has the name Kṛṣṇa.