Early History of the Vaishnava Faith and Movement in Bengal, from Sanskrit and Bengali Sources c9.s3.39

c9.s3.39

Then the author proceeds to discuss the Līlā or divine sport of Kṛṣṇa, which is a display of his inherent divine Energy or Śakti. This topic is further elaborated in the *Śrīkṛṣṇa-sandarbha* of Jīva Gosvāmin in its philosophical aspect; but here the dogma is barely stated and supported by authoritative texts. The Līlā, as an aspect of divine Śakti or Energy, is real and eternal (*nitya*), whether it is manifest (Prakaṭa) or unmanifest (Aprakaṭa). Hence also are Kṛṣṇa's forms (Mūrtis) and Avatāras real and eternal. His Prakaṭa Avatāra-līlā, that is, his manifest birth in its real and eternal character, is the result of his grace or Anugraha to the world, and he shows himself in the way in which his faithful devotee wishes to see him. As the Līlā is eternal, his true Bhakta even to-day sees Kṛṣṇa sporting in Vṛndāvana. His qualities or Guṇas are not *prākṛta* or phenomenal, because he is beyond the sphere of the three Prākṛta Guṇas of Sattva, Rajas and Tamas. It is for this reason that he is sometimes called Nirguṇa or attributeless, but his real attributes are non-natural or supersensuous (*aprākṛta*), being an essence of his inherent self (svarūpa-bhūta). Hence his form (Rūpa) and name (Nāman), his greatness (Aiśvarya) and his retinue (Pārṣadas) etc. have, through his display of Līlā, a supersensuous reality, although in his essence he is formless (a-rūpa), nameless (a-nāma), etc.