Chandra Ashtakam

कृष्णचन्द्र चन्द्रकृष्ण शङ्करस्य केशभूष​। कृष्णवंशमूलभूत कृष्णनेत्रशीतकार​॥१॥

प्रेमिकासुबोधचन्द्र राधिकाप्रियेश देव​। शीतकृन्मनोविलास शोभसेऽत्र पूर्णिमेश​॥२॥

सर्वदेवशीर्षराड्ढि सूर्यदीप्तिदीप्यमान​। वेदवाक्षु कीर्त्तिताभ सागरस्य पुत्त्ररूप​॥३॥

अत्रिनेत्रसम्भवाद्धि देवताऽपि देहिताऽसि। दीर्घकालजीविताय सर्वमानवास्यनिष्ठ​॥४॥

दैनिके हि जीवने च सर्वतोषहेतुभूत​। ब्रह्ममानसाद्धि जात मानसाधिदेवरूप​॥५॥

ओषधीश तारकेश रात्रिदेव चन्दिरोऽसि। रोहिणीश कान्त सिप्र यज्वनाम्पते च सोम​॥६॥

श्वेतवाहनाधिरूढ सिन्धुतोषणे प्रवीण​। शुभ्ररश्मिनाथ पक्षकृद्धि कौमुदीकरोऽसि॥७॥

तुङ्गिपर्व्वधीप विश्वपाल शुभ्रघोटरूढ​। पूर्णिमा च पूर्णता हि याति ते जगद्धिताय​॥८॥

Variation in Reading

As far as 'mantra' (Vedic, tantric, bIjAkshar etc.) is concerned there should not be any change in letters or even in svara. Because change of svara change the meaning. For example, in यथेन्द्रशत्रुर्वर्धस्व​ svara has been wrongly pronounced, so the negative has happened. In tantric mantra or BijAkshara also there should not be any change even a minute change. 

However, in common language (laukika bhasha) there is no such restriction. As far as possible one must try to recite without variations. In olden days, even svara etc., were in practice in laukika samkrita also. Gradually they are disappeared and not in use now except 'hrasva' and 'dirgha' ('pluta' is also in use rarely).

Some shlokas have 'mantras' being hidden in shlokas. Such shlokas are to be recited as got from the elders as 'upadesha'. Some believe that mantras hidden in shlokas are to be recited as it is written by the writer. However, the purpose of writing shlokas interwoven with mantras is to enable all the persons who are deprived of reciting mantrs. Hence, the writers of such shlokas generally take care that even if slight variation is there, it would not affect the mantra or the reciter adversely.

For example, Ramayana is considered as the representation of 'gayatri mantra' (representing each letter with one thousand shlokas). In such works, the variations would not affect as long as the meaning remains unchanged entirely against the spirit of context and meaning.

However, in such situation and also in the case of mantras as well as such 'upadesha granthas' (the texts that are to be got from a teacher or elder who got it through a tradition), the 'uadeshaka' (who imparts mantras or texts) is treated as an authority. As Ramayana being one of the texts to be got from a teacher or upadeshaka duly observing the laid down formalities, the version as of the text as it is got from is considered as 'prAmANika'. However, for the purpose research one is free to study the variations of readings as the purpose is neither sacred nor parAyaNa. 

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Digambara

Digambara. 1) Among the substances ‘dig’ (direction) and ‘ambaram’ (either) are two substances that could not be perceived. To perceive that one needs special eyes and concentration. So symbolically to have darshan of ‘shiva’ one has to be with the power of eyes. Hence, ‘digambara’ is a symbolic name to ‘shiva’ meaning one who could be perceived within himself/herself. 2) दिशति इति दिग् (दिश अतिसर्जने), अम्ब शब्दे स्वर्थे औणादिकः र-प्रत्ययः। So we get दिग्+अम्बर=दिगम्बरः। Meaning one who teaches through words (sounds/mantras) is called ‘digambara’. 3) दिग् एव अम्बरं यस्य सः=दिगम्बरः। one who has दिग् direction as cloth. Meaning not ‘naked’ but ‘formless’. Suggesting that the ‘formless’ is to be obtained by the ‘jivas’ who have forms. 4) The root दिश् also means त्यागः। Thus, we get the meaning ‘jivas has to renounce their ‘aham’ and to engage themselves in chanting ‘shabda’ (mantra). 5) Digambara is the source of ‘advaitic’ concept. ‘Hallow’ towards which one has to move leaving all belongings i.e. ‘aham’, ‘mama’ etc. Neither ‘I’ is true nor ‘world’ is true, everything has no forms and diffuse in a formless. This ‘advaitic’ concept is symbolized by the word ‘digambara’.

Thus, we can construe many meanings for the word ‘digambara’.

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शिवः - Meaning

शिवः। Let us see the process of derivation of this word. There are several definition of the word शिवः। 1) शिवं मङ्गळमछ अस्ति अस्य इति शिवः, meaning one who has welfare, (or bliss or happiness). It could be interpreted as “as He has bliss, He gives bliss/happiness to us”. 2) श्यति अशुभम इति शिवः, meaning one who removes inauspicious/evil/misfortune. 3) शेरते अवतिष्ठन्ते अस्मिन् (सर्वे गुणाः/अणिमादिसिद्धयः वा) इति शिवः meaning ‘in whom all the qualities remain or the eight Siddhis such as ‘aNimA’. Thus, we have discussed the etymology of the शिवः as a whole.

There are etymologies that concentrate on each letter of the शिवः, i.e. शि and व। 1) शि is considered as a word though there one letter (consonant + vowel). This word शि is derived from the root शिञ् निशाने (meaning sharpening). So शिः means one who sharpens (our knowledge/intelligence etc.). The next letter वः is derived from the root वा गति-गन्धन-सुख-सेवनेषु meaning to move, to spread, to be happy and to serve. So वः means one who moves or spreads or is happy (and makes others happy) or serves. Comning these two words शिः and वहः we will get शिवः meaning one who sharpens our knowledge thereby makes us to move towards Him. 2) Another explanation to वकारः  is it represents ‘air’ one of the five natural elements. (न, म, शि, व and य represent ‘earth’, ‘water’, ‘fire’, ‘air’ and ‘either’ respectively). So वकार in शिव  has special connotation representing ‘air’ thereby the five letters represent ‘पञ्चीकरणप्रक्रिया’ (causing anything with the mixer of five elements0 suggesting that शिव is the creator of this world. Thus we get the meaning that शिवः is the master (kartA) of सृष्टि and लय । 3) शिव represents ‘शक्ति’ and ‘शिव’, thus the letter शि stands for ‘शक्ति’ and the letter व stands for ‘शिव’ himself as explained in agama scriptures. 4) In Agama scriptures, each letter in शिवः represents ‘बीजाक्षर’ that create power of positive vibration and this cannot be shown as etymology as it is based on self-experiement and experience. 5) शि stands for परब्रह्म and va stands for जीव, thus making the word शिव represents ‘ultimate soul’ and ‘soul (self).

There are a number of such explanation based on philosophical terms such as शिव represents ‘परमानन्द’ the ultimate bliss etc. Thus in the word शिव or in the mantra ‘namaH shivAya’, each letter has secret meaning in it. Few derivations/etymology have been shown here.

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प्रगल्भः

Let us see what is the meaning of प्रगल्भ। This word is derived from the root गल्भ धार्ष्ट्ये (धृष्टत्वे वा). प्रगल्भः=धृष्टः, साहसी, आत्मविश्वासी, निर्लज्जः, प्रतिभायुक्तः इत्यखदिः अर्थः। So this word has both positive and negative connotations. However, प्रगल्भ is mostly used in positive meaning in literature. For example see the following:
Shankara in his Bhashya on Chandogya explains "तथेति ह समुपविविशुः स ह प्रवाहणो जैवलिरुवाच भगवन्तावग्रे वदतां ब्राह्मणयोर्वदतोर्वाचँ श्रोष्यामीति" (C.U.3.2) as "तथेत्युक्त्वा ते समुपविविशुः ह उपविष्टवन्तः किल। तत्र राज्ञः प्रागल्भ्योपपत्तेः स ह प्रवाहणो जैवलिरुवाच". Here, the word प्रागल्भ्य is used to mean प्रतिभा।
In another place in the same Bhashya Shankara writes "तेजः शरीरस्था दीप्तिः उज्ज्वलत्वं प्रागल्भ्यं वा, ब्रह्मवर्चसं वृत्तस्वाध्यायनिमित्तं तेजः" . Here it is used to mean तेजः or उज्ज्वलत्वम्।
Vidyakara in his work Subhashitaratnakosha uses this word in a different meaning. "दृष्टिः शैशवमण्डना प्रतिकलं प्रागल्भ्यम् अभ्यस्यते पूर्वाकारम् उरस् तथापि कुचयोः शोभां नवाम् ईहते" . Here it is used to mean सौन्दर्य or चमत्कार or प्रौढि।
In Natyashastrs it is defined as
प्रयोगनिस्साध्वसता प्रागल्भ्यं समुदाहृतम् । औदार्यं प्रश्रयः प्रोक्तः सर्वावस्थानुगो बुधैः ।।
To mean boldness or scholarship in usage. However, here it is used as technical term in Alankarashastrs.
In Sringaraprakasha, प्रागल्भ्यं is defined as "प्रयोगनिस्साध्वसता प्रागल्भ्यम्"। Meaning " boldness in usage". In the same meaning it is used in many places such as "चादूक्तिषु प्रागल्भ्यम्"।
In Agnipurana
"शास्त्रं प्रज्ञा धृतिर्द्दाक्ष्यं प्रागल्भ्यं धारयिष्णुता । उत्साहो वाग्मितौदार्य्यमापत्कालसहिष्णुता ॥
प्रभावः शुचिता मैत्री त्यागः सत्यं कृतज्ञता ।
कुलं शीलं दमश्चेति गुणाः सम्पत्तिहेतवः ॥ (237-4,5), it is used to mean "strong in usage or चमत्कार or प्रतिभा".
In Bhagavata (10-42-22)
तयोस्तदद्‍भुतं वीर्यं निशाम्य पुरवासिनः ।
तेजः प्रागल्भ्यं रूपं च मेनिरे विबुधोत्तमौ।। also, the word is found. Here, it is used to mean सौन्दर्य (handsome or beautiful).
In Dasharupaka, it is explained as a technical term as "अथ प्रागल्भ्यम्—
निःसाध्वसत्वं प्रागल्भ्यं, मनःक्षोभपूर्वकोऽङ्गसादः=साध्वसम् ,  तदभावः प्रागल्भ्यम्"  which is explained above as "expertise in usage".

See what V.S.Apte compiled in his dictionary under this word "prāgalbhyam        प्रागल्भ्यम् 1 Boldness, confidence; निःसाध्वसत्वं प्रागल्भ्यम् S. D. -2 Pride, arrogance. -3 Proficiency, skill. -4 Development, greatness, maturity; बुद्धिप्रागल्भ्य, तमः- प्रागल्भ्य &c. -5 Manifestation, appearance; अवाप्तः प्रागल्भ्यं परिणतरुचः शैलतनये K. P.1. 'which has appeared'. -6 Eloquence; प्रागल्भ्यहीनस्य नरस्य विद्या शस्त्रं यथा कापुरुषस्य हस्ते (where प्रा˚ may mean 'boldness' also); प्रागल्भ्य- मधिकमाप्तुं वाणी बाणो बभूवेति Subhaṣ.; प्रागल्भ्यमभ्यस्तगुणा च वाणी Māl.3.11. -7 Pomp, rank. -8 Resoluteness, determination. -9 Impudence. -Comp. -बुद्धिः boldness of judgment". These are the meanings he was uotes with evidences.
Svami Dayananda while explaining the Rik "रातहव्यस्य सुष्टुतिं दधृक्स्तोमैर्मनामहे" (5-66-3) gives meaning of दधृक्=प्रागल्भ्यम्। meaning "strong or bold".
निःशङ्कत्वं प्रयोगेषु प्रागल्भ्यं परिकीर्त्यते । is the definition given in Rasarnavasudhakara (र.सु.क. १.३३६).
In Mahanirvanatantram, it is used in negative sense "प्रागल्भ्यं प्रौढवादञ्च साम्याचारं विवर्जयेत्" meaning "arrogance" here. Here, the commentator explains "प्रागल्भ्यम् as धार्ष्ट्यम्"।
Kshemendra in his Kalavilasa enumerates प्रागल्भ्य as one quality among seventeen qualities of प्रभावः as
तेजः सत्त्वं बुद्धिर्व्यवसायो नीतिरिङ्गितज्ञानम्।
प्रागल्भ्यं सुसहायः कृतज्ञता
मन्त्ररक्षणं त्यागः ||
अनुरागः प्रतिपत्तिर्मित्रार्जन-
मानृशंस्यमस्तम्भः |
आश्रितजनवात्सल्यं
सप्तदशकलाः प्रभावस्य।। (10-9,10)।
Thus the words "प्रगल्भः, प्रगल्भता, प्रागल्भ्यम्" are used both in positive and negative senses to mean "bold or strong or intelligence or shining or creativity or genius or arrogance" etc. These meaning are got by the root गल्भ in association with the prefix प्र।।

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लक्ष्मीस्तुतिः/Lakshmi Stuti

(Written one Stuti each Day during Navaratra)

देवीं त्वां शरणागतोऽस्मि शुभदां श्रीविष्णुचित्ताश्रितां

भक्ताभीष्टफलप्रदां च करुणामूर्तिं प्रियां वैष्णवीम्।

यादिर्लोकसिसृक्षया भगवती लीलां तनोत्यद्भुतां

सा नो नित्यमपाकरोतु दुरितं सन्दापयन्ती सुधाम्॥१॥

O Lakshmi I take shelter at your feet. You are the giver of welfare. You You adorn the chest of Vishnu. You give all fruits wished by devotees. You are the personification of mercy. Beloved to Vishnu. You are the source and sportively create this world. Let Goddess Lakshmi remove our sins and give us all wealth. (Salute to Adi Lakshmi).

ऐश्वर्यं भुवने धनाधिपतितां सर्वोत्तमं भूषणं

माणिक्यं भवनेषु सर्वसुविधां कैङ्कर्यवित्ताञ्जनान्।

पत्नीं भोगपरायणां सुतततिं कीर्त्तिं न याचामहे

त्वत्पादाम्बुजसेवनं महदिदं वीरैश्वरं यच्छतात्॥२॥

We do not beg you the worldly wealth, Master of wealth, the best ornaments, jewels and pearls, all facilities in our home, servants good at service, pleasure-minded wife, children, and fame. Give us the opportunity to serve you at feet which is the best wealth. (Salute to Aishvarya Lakshmi)

वीरं शूरपराक्रमं बहुविधं शस्त्रास्त्रसङ्क्षेपतां

राष्ट्रैक्याय च सिद्धतां कलिमलं संवारणे दक्षताम्।

दुष्टान् शत्रुकुलं विजित्य यशसं सङ्कल्पसिद्धिं क्रिया

वीरेशे जगदीश्वरि प्रतिदिनं त्वां पूजयामो वयम्॥३॥

Valour, braveness, courage, the collection of various weapons and missiles, attentive for the unity of the Nation, ability to remove the sins of Kali, to get fame having won the enemies and corruptive, and make our thoughts to take form. O Veeralakshmi, Goddess of the world, we worship you daily. (Salute to Veera Lakshmi).

देशो शस्यसमृद्धिमान्भवतु नस्सौराष्ट्रनाम्ना सदा

सम्पन्नं फलवृक्षवीरुधयुतं सौवीरराष्ट्रं महत्।

नानापर्वतनिम्नगापरिवृतं शान्तेर्हि संरक्षकं

धान्येशे कुरुतात्समं नतिततिः सम्पूजनं चार्प्यते॥४॥

Let our Nation be full of growth of crops and be known as Good Nation. Let our Nation become the Nation of Valour and be with fruits, plants and herbs. Let she be surrounded with various mountains and rivers and the protector of peace. O Goddess of Crops, make our Nation such. Bows and salutations are submitted at your feet. (Salute to Dahnya Lakshmi).

वंशो वृद्धिमिहाप्नुयात्सकलसन्तानश्च धर्मे रतः

सन्मार्गे सुदृढः समस्तवसुधां संव्याप्य सत्ये स्थितः।

दैवे पैतृकमार्षयोर्मतियुतः सङ्कल्पबद्धः श्रुता

वास्थाभक्तिपरायणो लसतु मां सन्तानदात्रीं नुमः॥५॥

Let our lineage grow and all children become the followers of Dharma. Let they be firm in good path, spread over the wolrd having stood on truth. Let them honour God, Rishis and Ancestors and with a goal. Let them have faith and devotion in Vedas. We salute the protector of lineage. (Salute to Santana Lakshmi).

माङ्गल्यं ह्यणिमादिसिद्धिवरदे पुष्टिं बलं वाचिकं

कालिङ्गं प्रबलं निरोगमतुलं मोक्षञ्च नित्यं परम्।

हस्तीन्द्रस्य जवेन रक्षणसमां कारुण्यधारां रमे

दत्त्वा भक्तजनांश्च पालय गजश्रीर्नोऽवतात् सन्ततम्॥६॥

O Giver of welfare, and the eight Siddhis such as Anima. Giver of support, strength, speech, power as elephant, good health, incomparable and eternal liberation. The spring of mercy as you shown in the case of protecting Gajendra. Having given all these, O Gaja Lakshmi protect the devotees always. (Salute to Gaja Lakshmi).

विद्यां देहि परापरेति सततं त्वन्नामकीर्तिं मुदा

जिह्वा मे तनुते शुभां च कलुषं निर्मूलमुत्पाटयेः।

बुद्धिः स्यादुपकारिणी परजनान्सत्कर्तुकामा भृशं

सन्मार्गे मुहिरं प्रवर्तय दये मन्त्रादिमे मादिमे॥७॥

Give us Para and Apara vidyas. Always my tongue utters your name with happiness. Remove our sins from the roots. Let my inteeligence be for help and always engage in the welfare of others. O Mercy, O Source of sources of Mantras, lead me this fool in the right path. (Salute to Vidya Lakshmi).

लोके नेच्छति मे मनो विजयतां शास्त्रार्थबुद्धिं न वा

सर्वैश्वर्यमवाप्तुमीहितमहो नास्तीह सत्यं कृपे।

जित्या वर्तत एकमेव सुबला सर्वेन्द्रियाणां जयो

जेत्रीं त्वां विजये भजेऽहमवतात् सर्वार्थसिद्धिप्रदे॥८॥

My mind does not wish victory or debate in Shastras. Neither to get all the wealth, this is true O Mercy! Only one wish for victory is in me that is to win over these Five Indriyas. O Victorious, O Victory, O the Giver of all wealth, I bow you and you protect me. (Salutr to Vijaya Lakshmi).

वक्षःपीठनिवासिनी करुणया नेत्रायते हस्तकौ

दाने भक्तजनानुकूलकरणे हार्दं स्पृशत्यद्भुतम्।

विष्णोः पादविभूषणा प्रणयिनां मोक्षाभिलाषप्रदा

नावीन्यं भजते सुधारसदृशा रक्षेत्समां निश्चलाम्॥९॥

O the dweller in the chest of Vishnu, your eyes become mercy, your hands become donation when making donation, you touch our heart in making favours to devotees. O jewel of the feet of Vishnu and giver of Moksha to devotees. You look freash and with your nector-like eyes protect the whole world. (Salute to Karunya Lakshmi).

आद्या मा धन-वीर-धान्य-महिता सन्तान-भद्रेशिता

विद्याश्री-र्विजयादिनामविदिता नारायणीत्याख्यया।

श्रीर्भूत्वा भुवनावनप्रकरणं सन्धाय लोकान्सदा

धत्ते देवपतेर्गृहाण वरदे स्तोत्रं च भक्त्यार्पितम्॥१०॥

Adi Lakshmi, Dhana Lakshmi, Veera Lakshmi, Dhanya Lakshmi, Santana Lakshmi, Gaja Lakshmi, Vidya Lakshmi, Vijaya Lakshmi, you are known with these names O Naryani. You being Shri always protect this world. Please take this prayer submitted with devotion by Devanathan. (Salute to all Nine Lakshmis).

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Angry is also a Boon

The query raised by @muralipirer made me to think of this issue. Thanks to him.

Why sometimes Gods/Goddesses are shown or depicted angry? This question needs to be analyzed properly. In Bhagavata, this question is answered. See the commentary on Bhagavata by Bubodhini Commentator quoting Krishnopanishad (SB-10-106-1) “प्रलंबादीनां नित्यलीलास्थक्रोधादिरूपत्वेन कृष्णोपनिषद्युक्तत्वात्”. Angry and other Tamasa and Rajasa qualities of Krishna come under eternal sport of Bhagavan. Hence, those qualities are not to be taken as the real qualities of Krishna. Further it is staed that “कामक्रोधाभिमानी कश्चन दैत्यः । प्रलंबादय एव ह्यभिमानिनो वा । अथवा । महाशनः क्रोधरूपः कालयवनः”. Those qualities are part of Bhagavan. However, He is not changed or influenced by these qualities. It is said “यस्तु क्रोधादिविक्रियां प्राप्नोति स संहारको भवति, अयं च सत्त्वरजस्तमोगुणातीतः अत एव नास्य कापि विक्रिया, अतः कूटस्थोयं निरीहः”. He would not be changed or disformed by these qualities, because he is beyond the three qualities Sattva, Rajas, and Tamas. He is an unchangeable Supreme Soul. “कामक्रोधादयो दैत्या इति कृष्णोपनिषदः नित्यक्रीडास्थाः”.

The commentator in Bubodhini says “तत्राह रोषसमन्यित इति, रोषेण सम्यगन्वितः, यथा तदीयोशो दुष्टो भगवति सम्बद्धो न भवति यथा वा स सर्वोप्यंशो दग्धो भवति, भगवान् सर्वसमन्वित इति क्रोधसमन्वितत्वेपि न दोष, समं रोषसमन्वित इत्युक्तं, सर्वात्मकत्वात् नासङ्गत्वक्षतिः न तु तस्या मारणार्थं रोषोऽपेक्ष्यते, वीर्यस्योक्तत्वात्स्तनद्वारापि प्राणपानं न विरुध्यते, साधनफलरूपा तदीया क्रिया नाशितेति ज्ञापयितुं कराभ्यामित्युक्तम्”. He is associated with angry but would not affect by angry. Bhagavan does not require angry to kill or teach someone. So the commentator Viraghavaacharya says, “क्रोधोऽपि देवस्य वरेण तुल्यः” इत्युक्तिमाश्रित्य लोकदृष्टौ निग्रहोऽपि फलदोऽहुनुग्रह एवेति भावः” Even angry is also equal to a boon.It may look like “killing” or “punishing” in our perception but in fact that is also a reward or blessing. That is said in Pandavagita (10) as “ये ये हताश्चक्रधरेण राजंत्रैलोक्यनाथेन जनार्दनेन । ते ते गता विष्णुपुरीं नरेन्द्र! क्रोधोपि देवस्य वरेण तुल्यः” Whoever were killed by the holder of Chakra and the God of three worlds attained the place of Vishnu, so the angry also is equal to a boon. Whatever angry or seems to be angry are in fact blessings. “क्रोधोऽपि क्रोधत्वेन प्रतीयमानोऽपी अनुग्रह एव सम्मतः”. The commentator Sanatana Goswami says in his commentary Vaishnavatoshini “निग्रहस्याप्यनुग्रहविशेषत्वं क्रोधस्यापि परमप्रसादे एव पर्यवसानात्”. Meaning punishing or angry have the end of blessing of extreme mercy.  

It is quoted in Bhavarthadipika a commentary on Bhagavata as “कामं क्रोधं भयं स्नेहमैक्यं सौहृदमेव च । नित्यं हरौ विदधतो यान्ति तन्मयतां हि ते ॥ येन केनाप्युगायेन मनः कृष्णे निवेशयेत्” Whatever way express your devotion, they will attain the Suprewme Brahman. In whaever way try to keep your mind in Krishna is the essence.

Further, it is said that Bhagavan does not have angry at all, as He is a pure nature and Ultimate Reality is the soul of all, and the doer of all actions, how can He have angry? Angry is the resultant factor of Rajas and Tamas which were not at all in Bhagavan, hence, He cannot be associated with angry. Whatever, we see or experience as angry in Bhagavan is the sport of the Supreme Ulmighty. See the commentary of Balabidhini on Bhagavatam. तत्र प्रथमं भगवतः क्रोधे हेतुर्नास्तीत्याह विशुद्धसत्त्वमिति, परमार्थतस्तु सर्वात्मा सर्वकर्ता सर्वप्रेरकोतः क्रोधः सम्भावित एव न, आविर्भावप्रकारेणापि लीलापि क्रोधे हेतुर्नारतीत्युच्यते, तत्र क्रोधे रजस्तमसी हेतू ते त्वयि न स्त इत्याह विशुद्धसत्त्वं तत्त्वं धामेति। So desire or love is in the form of Gopikas, angry is in the form of Chaidyas and fear is in the form of Kamsa. “तस्मात्त्वया सामान्यतस्तावदेष सिद्धान्तोऽवधार्य्यतामित्याह, कामं गोपीजनादयः क्रोधं द्वेषं चैद्यादयः भयं कंसादयः”। And love and affection are Nanda etc., union in the form of Atmmaram, friendship in the form of Pandavas. So they all attain Him keeping their own method of Upasana. “स्नेहं वात्सल्यं नन्दादयः ऐक्यम् आत्मारामाः सौहृदं वृष्णिपाण्डवादयः नित्यं विदधत इत्यधुनापि ते ते तं तं भावं कुर्वन्तस्तन्मयतां यान्तीति तासां तासां लीलानां नित्यत्वं ज्ञापयति तन्मयतां गोप्यादयस्तदासक्ततां यथा स्त्रीमयः कामुक इति अन्ये सायुज्यम्”।

Veda says “anavadyatma” that means “one who is without desire, angry etc.”। “अनवद्यात्मेति । अनवद्य कामक्रोधादिदोषरहितः आत्मा यस्य”।

So with these analyses of qualities of Bhagavan Krishna, we can conclude that Bhagavan is without all these qualities. However, we with triguna have these qualities and export those qualities on Bhagavan. For Bhagavan He is without any dis-qualities as he is only विशुद्धसत्त्व. As essence we can क़ुओते “यो यथा मां प्रपद्यन्ते” from Gita.

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