Krishna is the Supreme Lord, the Self of All says Sri Adi Sankaracharya ji in Prabodh Sudhakar

प्रबोध सुधाकर

prabodha sudhAkara (Prabodh Sudhakar)

(Notes are comments by Samvid, translator of Prabodh Sudhakar, published by Samata Books)


Note: Though the author has divided this grantha into 19 chapters, the verse numbers do not restart in each chapter, but continue from previous chapters. Total number of verses are 257.

Chapter 19, The Divine Grace.

येयदुनन्दननिहतास्तेतुन भूयःपुनर्भवंप्रापुः।
तस्मादवताराणामन्तर्यामीप्रवर्तकःकृष्णः॥२४१॥

241. As regards those who were killed by (kruShNa), the delight of the Yadu-race, they did not again suffer rebirth. Therefore, kruShNa is the originator and inner controller of Divine incarnations

Note: Here kruShNa is identified with the Supreme Self who resides within all beings and controls their actions. It is He who incarnates on earth to upholds the moral and spiritual Law.


ब्रह्माण्डानिबहूनिपक्ङजभवान्प्रत्यण्डमत्यद्भुतान्
गोपान्वत्सयुतानदर्शयदजंविष्णूनशेषांच्श्र यः।
शभुर्यच्चरणोदकंस्वशिरसाधतेच मूर्तित्रयात्
कृष्णोवैपृथजस्तिकोऽप्यविकृतःसच्चिन्मयोनीलिमा॥२४२॥


242. He who showed brahmA, the unborn, numerous universe-systems and in every such universe, extremely wonderful Creator-gods (or lotus-born brahmA-s), cowheards accompanied by calves and all protector-gods (viShNu), and the water emanating from whose feet, Sambhu (or Lord Siva) bears on his head, (that) kruShNa is indeed distinct from the tree-fold form of Godhead (brahmA, viShNu, Siva), some indescribable unmodified blueness consisting of Pure Being-consciousness.

Note: In this verse, the author displays his devotion to kruShNa, as well as his uncompromising stand on the Unity of Godhead. kruShNa is seen by him as the Trancendent Reality surpassing the Divine Trinity-brahmA, the creator God, viShNu, the Protector-god and Siva, the Destroyer-god – though purANa-s hold that he is the full incarnation of viShNu. When brahmA removed the cowherds and the calves and concealed them in a cave without the knowledge of kruShNa, the latter showed him innumerable universe-systems, each with it’s own Trinity and cowherds and calves.

The celectial gangA river is considered as emanating from the feet of viShNu (regarded as kruShNa) and, when it was brought to earth, Siva is stated to have borne it on his head to reduce its force. The idea conveyed by the verse is that kruShNa is, inreality, the Transcendent Existence-consciousness-Bliss and is the very soul and basis of all universes. Gods and beings.

Earlier, kruShNa, vAsudeva is equated as Self of all, inner controller and as Sat-Chit-Anand. This is not mentioned in single verse but spread over a few verses (not in continuity).

Here the deity of preservation (viShNu) is different than the supreme reality, viShnu. The deity of preservation or say the Trinity is born from 1/4 th part of Sri hari, who is the cause of all. In advaita this ‘source of all’ is taken as Brahman, which is not a person. It is referred by names, hari, vAsudeva, keSava, nArAyaNa, janArdhana or even Siva, ambA, etc. Mostly names of viShNu are used for major times. This may be confusing to many. At times trinity are taken as feminine aspects, pradhAna prakruti

viShNu is the nearest murta-svarUpa of Brahman and so worthy of praise and worship says viShNu purANa.

Personal Note: When someone like rAdhA or kruShNa is extolled as the supreme reality, it is said by great devotees in trance, in ecstasy, in god-intoxicated state. We got to respect them for their devotion. I personally do not go into technicalities like, did rAdhA or kruShNa ever existed, etc. The sheer force of devotion will raise the faithful devotee into ecstasy. What more is needed? This love is no ordinary love and will flush our all negativity and will no doubt melt all sins.