Janardana (Books)

Expressions researched:
"Janardana"

Notes from the compiler: Not: Upendra Misra`s son Janardana, Janardan Tirtha (matha commander), Janardana (servant of Lord Jaghannatha)

BG Chapters 1 - 6

BG 1.37-38, Translation:

O Janārdana, although these men, their hearts overtaken by greed, see no fault in killing one's family or quarreling with friends, why should we, who can see the crime in destroying a family, engage in these acts of sin?

BG 3.1, Translation:

Arjuna said: O Janārdana, O Keśava, why do You want to engage me in this ghastly warfare, if You think that intelligence is better than fruitive work?

BG Chapters 7 - 12

BG 8.22, Purport:

The Vedas compare the Lord to a tree standing still yet bearing many varieties of fruits, flowers and changing leaves. The plenary expansions of the Lord who preside over the Vaikuṇṭha planets are four-armed, and they are known by a variety of names—Puruṣottama, Trivikrama, Keśava, Mādhava, Aniruddha, Hṛṣīkeśa, Saṅkarṣaṇa, Pradyumna, Śrīdhara, Vāsudeva, Dāmodara, Janārdana, Nārāyaṇa, Vāmana, Padmanābha, etc.

BG 10.18, Translation:

O Janārdana, again please describe in detail the mystic power of Your opulences. I am never satiated in hearing about You, for the more I hear the more I want to taste the nectar of Your words.

BG 11.51, Translation:

When Arjuna thus saw Kṛṣṇa in His original form, he said: O Janārdana, seeing this humanlike form, so very beautiful, I am now composed in mind, and I am restored to my original nature.

SB Canto 2

SB 2.2.8, Translation and Purport:

Others conceive of the Personality of Godhead residing within the body in the region of the heart and measuring only eight inches, with four hands carrying a lotus, a wheel of a chariot, a conchshell and a club respectively.

The all-pervading Personality of Godhead resides as Paramātmā in the heart of each and every living entity. The measurement of the localized Personality of Godhead is estimated to expand from the ring finger to the end of the thumb, more or less eight inches. The form of the Lord described in this verse with distribution of different symbols—beginning from the lower right hand up and down to the lower left hand with lotus, wheel of a chariot, conchshell and club respectively—is called Janārdana, or the plenary portion of the Lord who controls the general mass. There are many other forms of the Lord with varied situations of the symbols of lotus, conchshell, etc., and they are differently known as Puruṣottama, Acyuta, Narasiṁha, Trivikrama, Hṛṣīkeśa, Keśava, Mādhava, Aniruddha, Pradyumna, Saṅkarṣaṇa, Śrīdhara, Vāsudeva, Dāmodara, Janārdana, Nārāyaṇa, Hari, Padmanābha, Vāmana, Madhusūdana, Govinda, Kṛṣṇa, Viṣṇumūrti, Adhokṣaja and Upendra. These twenty-four forms of the localized Personality of Godhead are worshiped in different parts of the planetary system, and in each system there is an incarnation of the Lord having a different Vaikuṇṭha planet in the spiritual sky, which is called the paravyoma.

SB 2.6.43-45, Purport:

The less intelligent man is surprised to see the wonderful actions of material phenomena, as the aborigines are fearful of a great thunderbolt, a great and gigantic banyan tree, or a great lofty mountain in the jungle. For such undeveloped human beings, merely the slight display of the Lord's potency is captivating. A still more advanced person is captivated by the powers of the demigods and goddesses. Therefore, those who are simply astonished by the powers of anything in the creation of the Lord, without any factual information of the Lord Himself, are known as śāktas, or worshipers of the great powers. The modern scientist is also captivated by the wonderful actions and reactions of natural phenomena and therefore is also a śākta. These lower-grade persons gradually rise to become saurīyas (worshipers of the sun-god) or gāṇapatyas (worshipers of the mass of people as janatā janārdana or daridra-nārāyaṇa, etc., in the form of Gaṇapati) and then rise to the platform of worshiping Lord Śiva in search for the ever-existing soul, and then to the stage of worshiping Lord Viṣṇu, the Supersoul, etc., without any information of Govinda, Lord Kṛṣṇa, who is the original Lord Viṣṇu. In other ways some are worshipers of race, nationality, birds, beasts, evil spirits, satans, etc.

SB Canto 3

SB 3.1.17, Purport:

In the land of Bhāratavarṣa there are many hundreds and thousands of places of pilgrimage distributed all over the country, and by traditional practice the common man visits such holy places during all seasons of the year. Some of the arcā representations of the Lord situated in different places of pilgrimage are mentioned herewith. The Lord is present at Mathurā (the birthplace of Lord Kṛṣṇa) as Ādi-keśava; the Lord is present at Purī (Orissa) as Lord Jagannātha (also known as Puruṣottama); He is present at Allahabad (Prayāga) as Bindu-mādhava; at Mandara Hill He is present as Madhusūdana. In the Ānandāraṇya, He is known as Vāsudeva, Padmanābha and Janārdana; at Viṣṇukāñcī, He is known as Viṣṇu; and at Māyāpura, He is known as Hari. There are millions and billions of such arcā forms of the Lord distributed all over the universe.

SB 3.13.13, Translation and Purport:

The Supreme Personality of Godhead, Janārdana (Lord Kṛṣṇa), is the form to accept all the results of sacrifice. If He is not satisfied, then one's labor for advancement is futile. He is the ultimate Self, and therefore one who does not satisfy Him certainly neglects his own interests.

Brahmā is deputed as the supreme head of universal affairs, and he in his turn deputes Manu and others as charges d'affaires of the material manifestation, but the whole show is for the satisfaction of the Supreme Personality of Godhead. Brahmā knows how to satisfy the Lord, and similarly persons engaged in the line of Brahmā's plan of activities also know how to satisfy the Lord. The Lord is satisfied by the process of devotional service, consisting of the ninefold process of hearing, chanting, etc. It is in one's own sell-interest to execute prescribed devotional service, and anyone who neglects this process neglects his own self-interest. Everyone wants to satisfy his senses, but above the senses is the mind, above the mind is the intelligence, above the intelligence is the individual self, and above the individual self is the Superself. Above even the Superself is the Supreme Personality of Godhead, viṣṇu-tattva. The primeval Lord and the cause of all causes is Śrī Kṛṣṇa. The complete process of perfectional service is to render service for the satisfaction of the transcendental senses of Lord Kṛṣṇa, who is known as Janārdana.

SB Canto 4

SB 4.2.31, Translation:

The Vedas give the eternal regulative principles for auspicious advancement in human civilization which have been rigidly followed in the past. The strong evidence of this principle is the Supreme Personality of Godhead, who is called Janārdana, the well-wisher of all living entities.

SB 4.2.31, Purport:

In the beginning of Śrīmad-Bhāgavatam it is established, tene brahma hṛdā: the Supreme Absolute Truth, the Personality of Godhead, instructed Brahmā in the Vedic knowledge through his heart. Therefore the evidence that Vedic knowledge is free from the defects of mistakes, illusions, cheating and imperfection is that it is spoken by the Supreme Personality of Godhead, Janārdana, and has thus been followed from time immemorial, beginning from Brahmā.

SB 4.30.28, Purport:

"If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it." The devotee offers eatables in the form of vegetables, fruits, leaves and water to the arcā-vigraha. The Lord, being bhakta-vatsala, compassionate upon His devotees, accepts these offerings. Atheists may think that the devotees are engaged in idol worship, but the fact is different. Janārdana, the Supreme Lord, accepts bhāva, the attitude of service. The neophyte devotee engaged in the worship of the Lord may not understand the value of such worship, but the Supreme Lord, being bhakta-vatsala, accepts His devotee and in due course of time takes him home.

SB 4.31.19, Translation:

By showing mercy to all living entities, being satisfied somehow or other and controlling the senses from sense enjoyment, one can very quickly satisfy the Supreme Personality of Godhead, Janārdana.

SB 4.31.20, Translation and Purport:

Being completely cleansed of all material desires, the devotees are freed from all mental contamination. Thus they can always think of the Lord constantly and address Him very feelingly. The Supreme Personality of Godhead, knowing Himself to be controlled by His devotees, does not leave them for a second, just as the sky overhead never becomes invisible.

It is clear from the previous verse that the Supreme Personality of Godhead, Janārdana, is very quickly satisfied by the activities of His devotees. The pure devotee is always absorbed in the thought of the Supreme Personality of Godhead.

SB Canto 5

SB 5.12.10, Purport:

Things are contemplated on the ephemeral or external platform, but actually this is not the truth. The actual protector and shelter of everyone is Brahman, the Supreme, not the king.

goptrī ca tasya prakṛtis

tasyā viṣṇuḥ svayaṁ prabhuḥ

tava goptrī tu pṛthivī

na tvaṁ goptā kṣiteḥ smṛtaḥ

ataḥ sarvāśrayaiś caiva

goptā ca harir īśvaraḥ

sarva-śabdābhidheyaś ca

śabda-vṛtter hi kāraṇam

sarvāntaraḥ sarva-bahir

eka eva janārdanaḥ

The actual protectress is the material nature, but Viṣṇu is her Lord. He is the Lord of everything. Lord Janārdana is the director both externally and internally. He is the cause of the function of words and what is expressed in all sound.

SB Canto 6

SB 6.8 Summary:

This chapter describes how Indra, the King of heaven, was victorious over the soldiers of the demons, and it also describes the shield of the Viṣṇu mantra.

To take protection from this shield, one must first touch kuśa grass and wash one's mouth with ācamana-mantras. One should observe silence and then place the eight-syllable Viṣṇu mantra on the parts of his body and place the twelve-syllable mantra on his hands. The eight-syllable mantra is oṁ namo nārāyaṇāya. This mantra should be distributed all over the front and back of the body. The twelve-syllable mantra, which begins with the praṇava, oṁkāra, is oṁ namo bhagavate vāsudevāya. One syllable should be placed on each of the fingers and should be preceded by the praṇava, oṁkāra. Thereafter, one must chant oṁ viṣṇave namaḥ, which is a six-syllable mantra. One must progressively place the syllables of the mantra on the heart, the head, between the two eyebrows, on the śikhā and between the eyes, and then one should chant maḥ astrāya phaṭ and with this mantra protect himself from all directions. Nādevo devam arcayet: one who has not risen to the level of a deva cannot chant this mantra. According to this direction of the śāstra, one must think himself qualitatively nondifferent from the Supreme.

After finishing this dedication, one must offer a prayer to the eight-armed Lord Viṣṇu, who sits on the shoulders of Garuḍadeva. One also has to think of the fish incarnation, Vāmana, Kūrma, Nṛsiṁha, Varāha, Paraśurāma, Rāmacandra (the elder brother of Lakṣmaṇa). Nara-Nārāyaṇa, Dattātreya (an empowered incarnation), Kapila, Sanat-kumāra, Hayagrīva, Nāradadeva (the incarnation of a devotee). Dhanvantari, Ṛṣabhadeva, Yajña, Balarāma, Vyāsadeva, Buddhadeva and Keśava. One should also think of Govinda, the master of Vṛndāvana, and one should think of Nārāyaṇa, the master of the spiritual sky. One should think of Madhusūdana, Tridhāmā, Mādhava, Hṛṣīkeśa, Padmanābha, Janārdana, Dāmodara and Viśveśvara, as well as the Supreme Personality of Godhead Kṛṣṇa Himself. After offering prayers to the Lord's personal expansions known as the svāṁśa and śaktyāveśa-avatāras, one should pray to the weapons of Lord Nārāyaṇa, such as the Sudarśana, gadā, śaṅkha, khaḍga and bow.

SB 6.8.22, Translation:

May the Supreme Personality of Godhead, who bears the Śrīvatsa on His chest, protect me after midnight until the sky becomes pinkish. May Lord Janārdana, who carries a sword in His hand, protect me at the end of night (during the last four ghaṭikās of night). May Lord Dāmodara protect me in the early morning, and may Lord Viśveśvara protect me during the junctions of day and night.

SB Canto 7

SB 7.2.58, Purport:

Only Janārdana, the Supreme Personality of Godhead, is ever existing, but His creation, the material world, is temporary. Therefore everyone who is captivated by the material energy and absorbed in thinking "I am this body, and everything belonging to this body is mine" is in illusion. One should think only of being eternally a part of Janārdana, and one's endeavor in this material world, especially in this human form of life, should be to attain the association of Janārdana by going back home, back to Godhead.

SB Canto 8

SB 8.16 Summary:

After Aditi informed Kaśyapa Muni about the āśrama's well-being, she told him that she was lamenting for the absence of her sons. She then requested him to tell her how her sons could return and reoccupy their positions. She wanted all good fortune for her sons. Moved by Aditi's request, Kaśyapa Muni instructed her in the philosophy of self-realization, the difference between matter and spirit, and how to be unaffected by material loss. But when he saw that Aditi was not satisfied even after he had given these instructions, he advised her to worship Vāsudeva, Janārdana. He assured her that only Lord Vāsudeva could satisfy her and fulfill all her desires.

SB 8.16.20, Translation and Purport:

My dear Aditi, engage in devotional service to the Supreme Personality of Godhead, who is the master of everything, who can subdue everyone's enemies, and who sits within everyone's heart. Only that Supreme Person—Kṛṣṇa, or Vāsudeva—can bestow all auspicious benedictions upon everyone, for He is the spiritual master of the universe.

With these words, Kaśyapa Muni tried to pacify his wife. Aditi made her appeal to her material husband. Of course, that is nice, but actually a material relative cannot do anything good for anyone. If anything good can be done, it is done by the Supreme Personality of Godhead, Vāsudeva. Therefore, Kaśyapa Muni advised his wife, Aditi, to begin worshiping Lord Vāsudeva, who is situated in everyone's heart. He is the friend of everyone and is known as Janārdana because He can kill all enemies

SB 8.23.2, Purport:

The Supreme Personality of Godhead is known as bhāva-grāhī janārdana because He takes only the essence of a devotee's attitude. If a devotee sincerely surrenders, the Lord, as the Supersoul in everyone's heart, immediately understands this. Thus even though, externally, a devotee may not render full service, if he is internally sincere and serious the Lord welcomes his service nonetheless. Thus the Lord is known as bhāva-grāhī janārdana because He takes the essence of one's devotional mentality.

SB Cantos 10.14 to 12 (Translations Only)

SB 10.28.1, Translation:

Śrī Bādarāyaṇi said: Having worshiped Lord Janārdana and fasted on the Ekādaśī day, Nanda Mahārāja entered the water of the Kālindī on the Dvādaśī to take his bath.

SB 10.43.16, Translation:

My dear King, Lord Baladeva and Lord Janārdana, each carrying one of the elephant's tusks as His chosen weapon, entered the arena with several cowherd boys.

SB 10.45.42-44, Translation:

Lord Janārdana took the conchshell that had grown around the demon's body and went back to the chariot. Then He proceeded to Saṁyamanī, the beloved capital of Yamarāja, the lord of death. Upon arriving there with Lord Balarāma, He loudly blew His conchshell, and Yamarāja, who keeps the conditioned souls in check, came as soon as he heard the resounding vibration. Yamarāja elaborately worshiped the two Lords with great devotion, and then he addressed Lord Kṛṣṇa, who lives in everyone's heart: "O Supreme Lord Viṣṇu, what shall I do for You and Lord Balarāma, who are playing the part of ordinary humans?"

SB 10.48.27, Translation:

It is by our great fortune, Janārdana, that You are now visible to us, for even the masters of yoga and the foremost demigods can achieve this goal only with great difficulty. Please quickly cut the ropes of our illusory attachment for children, wife, wealth, influential friends, home and body. All such attachment is simply the effect of Your illusory material energy.

SB 10.55.36, Translation:

Although Lord Janārdana knew perfectly well what had transpired, He remained silent. The sage Nārada, however, explained everything, beginning with Śambara's kidnapping of the child.

SB 10.57.34, Translation:

Hearing these words from the elders, Lord Janārdana, though aware that the absence of Akrūra was not the only cause of the evil omens, had him summoned back to Dvārakā and spoke to him.

SB 10.73.34, Translation:

Bhīma, Arjuna and Janārdana offered their respects to the King and informed him fully about what they had done.

SB 10.77.16, Translation:

Those who witnessed this all cried out in dismay. Then the master of Saubha roared loudly and addressed Lord Janārdana.

SB 10.89.6-7, Translation:

But Bhṛgu refused his embrace, telling him, "You are a deviant heretic." At this Lord Śiva became angry, and his eyes burned ferociously. He raised his trident and was about to kill Bhṛgu when Goddess Devī fell at his feet and spoke some words to pacify him. Bhṛgu then left that place and went to Vaikuṇṭha, where Lord Janārdana resides.

SB 11.30.45, Translation:

All the divine weapons of Viṣṇu rose up and followed the chariot. The Lord, Janārdana, then spoke to His chariot driver, who was most astonished to see all this.

CC Adi-lila

CC Adi 12.61, Translation:

Yādava dāsa, Vijaya dāsa, Janārdana dāsa, Ananta dāsa, Kānu Paṇḍita and Nārāyaṇa dāsa were the nineteenth, twentieth, twenty-first, twenty-second, twenty-third and twenty-fourth branches of Advaita Ācārya.

CC Madhya-lila

CC Madhya 1.115, Translation and Purport:

Śrī Caitanya Mahāprabhu then visited the Viṣṇu temples of Anantadeva, Puruṣottama, Śrī Janārdana, Padmanābha and Vāsudeva.

A temple of Ananta Padmanābha Viṣṇu is situated in the Trivandrum district (Thiruvananthapuram). This temple is very famous in those quarters. Another Viṣṇu temple, named Śrī Janārdana, is situated about twenty-six miles north of the Trivandrum district, near the railway station called Varkālā.

CC Madhya 1.161, Purport:

For a pure devotee, it is the same whether he materially constructs a path or constructs one within his mind. This is because the Supreme Personality of Godhead, Janārdana, is bhāva-grāhī, or appreciative of the sentiment.

CC Madhya 9.242, Translation and Purport:

Śrī Caitanya Mahāprabhu remained for two or three days at Ananta Padmanābha and visited the temple there. Then, in great ecstasy He went to see the temple of Śrī Janārdana.

The temple of Śrī Janārdana is situated twenty-six miles north of Trivandrum, near the Varkala railway station.

CC Madhya 9.243, Translation:

Śrī Caitanya Mahāprabhu chanted and danced at Śrī Janārdana for two days. He then went to the bank of the Payasvinī River and visited the temple of Śaṅkara-nārāyaṇa.

CC Madhya 20.204, Translation:

“The eight pastime expansions are Puruṣottama, Acyuta, Nṛsiṁha, Janārdana, Hari, Kṛṣṇa, Adhokṣaja and Upendra.

CC Madhya 20.206, Translation:

“The pastime forms of Pradyumna are Nṛsiṁha and Janārdana, and the pastime forms of Aniruddha are Hari and Kṛṣṇa.

CC Madhya 20.216, Translation:

“At Prayāga, the Lord is situated as Bindu Mādhava, and at Mandāra-parvata, the Lord is known as Madhusūdana. Vāsudeva, Padmanābha and Janārdana reside at Ānandāraṇya.

CC Madhya 20.217, Translation and Purport:

“At Viṣṇu-kāñcī there is Lord Viṣṇu, at Māyāpur Lord Hari, and throughout the universe a variety of other forms.

All of these forms are mūrti forms, and They are worshiped in the temples. Their names are Keśava at Mathurā, Puruṣottama or Jagannātha at Nīlācala, Śrī Bindu Mādhava at Prayāga, Madhusūdana at Mandāra, and Vāsudeva, Padmanābha and Janārdana at Ānandāraṇya, which is situated in Kerala, South India.

CC Madhya 20.223, Translation and Purport:

“According to the Siddhārtha-saṁhitā there are twenty-four forms of Lord Viṣṇu. First I shall describe, according to the opinion of that book, the location of the weapons, beginning with the disc.

The twenty-four forms are (1) Vāsudeva, (2) Saṅkarṣaṇa, (3) Pradyumna, (4) Aniruddha, (5) Keśava, (6) Nārāyaṇa, (7) Mādhava, (8) Govinda, (9) Viṣṇu, (10) Madhusūdana, (11) Trivikrama, (12) Vāmana, (13) Śrīdhara, (14) Hṛṣīkeśa, (15) Padmanābha, (16) Dāmodara, (17) Puruṣottama, (18) Acyuta, (19) Nṛsiṁha, (20) Janārdana, (21) Hari, (22) Kṛṣṇa, (23) Adhokṣaja and (24) Upendra.

CC Madhya 20.234, Translation:

“Lord Nṛsiṁha holds the disc, lotus, club and conch. Lord Janārdana holds the lotus, disc, conch and club.

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter 7:

According to the Vaiṣṇava almanac, the twelve months of the year are named according to the twelve Vaikuṇṭha forms of Lord Kṛṣṇa, and these forms are known as the predominating Deities for the twelve months. This calendar begins with the month of Mārgaśīrsa, which is equivalent to late October and early November. The remainder of November is known by Vaiṣṇavas as Keśava. December is called Nārāyaṇa, January is called Mādhava, February is Govinda, March is Viṣṇu, April Śrī Madhusūdana, May Trivikrama, June Vāmana, July Śrīdhara, August Hṛṣīkeśa, September Padmanābha, and early October is known as Dāmodara. (The name Dāmodara was given to Kṛṣṇa when He was bound by ropes by His mother, but the Dāmodara form in the month of October is a different manifestation). Just as the months of the year are known according to the twelve different names of the Supreme Lord, the Vaiṣṇava community marks twelve parts of the body according to these names. For instance, the tilaka mark on the forehead is called Keśava, and on the stomach, breast and arms the other names are also given. These are the same names as those given the months.

The four forms (Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha) are also expanded in the vilāsa-mūrti. These are eight in number, and their names are Puruṣottama, Acyuta, Nṛsiṁha, Janārdana, Hari, Kṛṣṇa, Adhokṣaja and Upendra. Out of these eight, Adhokṣaja and Puruṣottama are the vilāsa forms of Vāsudeva. Similarly, Upendra and Acyuta are the forms of Saṅkarṣaṇa; Nṛsiṁha and Janārdana are the forms of Pradyumna, and Hari and Kṛṣṇa are the vilāsa forms of Aniruddha. (This Kṛṣṇa is different from the original Kṛṣṇa.)

Teachings of Lord Caitanya, Chapter 7:

In the Siddhārtha-saṁhitā, there is a description of the twenty-four forms of Viṣṇu, and these forms are named according to the position of the symbolic representations in Their four hands. When one describes the positions of objects in the hands of the Viṣṇu mūrti, one should begin with the lower right hand then move to the upper right hand, upper left hand and, finally, to the lower left hand. In this way, Vāsudeva may be described as being represented by mace, conch shell, disc and lotus flower. Saṅkarṣaṇa is represented by mace, conch shell, lotus flower and disc. Similarly, Pradyumna is represented by disc, conch shell, mace and lotus flower. Aniruddha is represented by disc, mace, conch shell and lotus flower. In the spiritual sky the representations of Nārāyaṇa are twenty in number and are described as follows: Śrī Keśava (flower, conch shell, disc, mace), Nārāyaṇa (conch, flower, mace and disc), Śrī Mādhava (mace, disc, conch and flower), Śrī Govinda (disc, mace, flower and conch), Viṣṇu-mūrti (mace, flower, conch and disc), Madhusūdana (disc, conch, flower and mace), Trivikrama (flower, mace, disc and shell), Śrī Vāmana (conch, disc, mace and flower), Śrīdhara (flower, disc, mace and shell), Hṛṣīkeśa (mace, disc, flower and conch), Padmanābha (shell, flower, disc and mace), Dāmodara (flower, disc, mace and shell), Puruṣottama (disc, flower, shell and mace), Acyuta (mace, flower, disc and shell), Nṛsiṁha (disc, flower, mace and shell), Janārdana (flower, disc, shell and mace), Śrī Hari (shell, disc, flower and mace), Śrī Kṛṣṇa (shell, mace, flower and disc), Adhokṣaja (flower, mace, shell and disc), and Upendra (shell, mace, disc and flower).

Nectar of Devotion

Nectar of Devotion 12:

In the Bhaviṣya Purāṇa there is a statement about observing different ceremonies celebrating the Lord's appearance (birthday) and other transcendental activities. It is said, "My Lord Janārdana (Kṛṣṇa), please let us know the date when Your mother Devakī-devī gave birth to You. If You kindly inform us about this, then we shall observe a great celebration on this date. O killer of Keśī, we are souls one-hundred-percent surrendered unto Your lotus feet, and we wish only to please You with our ceremonies."

Krsna, The Supreme Personality of Godhead

Krsna Book 87:

In all the Vedas the Supreme Personality of Godhead and the living entities are stated to be of the same quality—cetana, or spiritual. This is confirmed in the Padma Purāṇa, wherein it is said that there are two kinds of spiritual entities: one is called the jīva, and the other is called the Supreme Lord. From Lord Brahmā down to the ant, all living entities are jīvas, whereas the Lord is the supreme four-handed Viṣṇu, or Janārdana.