The Mark of Srivatsa

Expressions researched:
"srivatsa"

SB Canto 3

SB 3.8.28, Translation:

O my dear Vidura, the Lord's waist was covered with yellow cloth resembling the saffron dust of the kadamba flower, and it was encircled by a well-decorated belt. His chest was decorated with the śrīvatsa marking and a necklace of unlimited value.

SB 3.16.21, Translation:

O Lord, You are exceedingly attached to the activities of Your pure devotees, yet You are never attached to the goddesses of fortune who constantly engage in Your transcendental loving service. How can You be purified, therefore, by the dust of the path traversed by the brāhmaṇas, and how can You be glorified or made fortunate by the marks of Śrīvatsa on Your chest?

SB 3.19.15, Translation:

The demon was enraged when his trident was cut to pieces by the discus of the Personality of Godhead. He therefore advanced toward the Lord and, roaring aloud, struck his hard fist against the Lord's broad chest, which bore the mark of Śrīvatsa. Then he went out of sight.

SB 3.19.15, Purport:

Śrīvatsa is a curl of white hair on the chest of the Lord which is a special sign of His being the Supreme Personality of Godhead. In Vaikuṇṭhaloka or in Goloka Vṛndāvana, the inhabitants are exactly of the same form as the Personality of Godhead, but by this Śrīvatsa mark on the chest of the Lord He is distinguished from all others.

SB 3.19.34, Translation:

What to speak of hearing the pastimes of the Lord, whose chest is marked with Śrīvatsa, people may take transcendental pleasure even in hearing of the works and deeds of the devotees, whose fame is immortal.

SB 3.28.14, Translation:

His loins are covered by a shining cloth, yellowish like the filaments of a lotus. On His breast He bears the mark of Śrīvatsa, a curl of white hair. The brilliant Kaustubha gem is suspended from His neck.

SB 3.29.13, Purport:

In sārṣṭi liberation the opulence of the devotee is equal to the opulence of the Supreme Lord. Sāmīpya means to be a personal associate of the Supreme Lord. In sārūpya liberation the bodily features of the devotee are exactly like those of the Supreme Person but for two or three symptoms found exclusively on the transcendental body of the Lord. Śrīvatsa, for example, the hair on the chest of the Lord, particularly distinguishes Him from His devotees.

SB Canto 4

SB 4.8.47, Translation:

The Lord is further described as having the mark of Śrīvatsa, or the sitting place of the goddess of fortune, and His bodily hue is deep bluish. The Lord is a person, He wears a garland of flowers, and He is eternally manifest with four hands, which hold (beginning from the lower left hand) a conchshell, wheel, club and lotus flower.

SB 4.24.49, Translation:

The Lord has shoulders just like a lion's. Upon these shoulders are garlands, necklaces and epaulets, and all of these are always glittering. Besides these, there is the beauty of the Kaustubha-maṇi pearl, and on the dark chest of the Lord there are streaks named Śrīvatsa, which are signs of the goddess of fortune. The glittering of these streaks excels the beauty of the golden streaks on a gold-testing stone. Indeed, such beauty defeats a gold-testing stone.

SB 4.24.49, Purport:

The curling hair on the shoulders of a lion always appears very, very beautiful. Similarly, the shoulders of the Lord were just like a lion's, and the necklace and garlands, along with the Kaustubha pearl necklace, combined to excel the beauty of a lion. The chest of the Lord is streaked with Śrīvatsa lines, the sign of the goddess of fortune. Consequently the Lord's chest excels the beauty of a testing stone for gold. The black siliceous stone on which gold is rubbed to test its value always looks very beautiful, being streaked with gold lines. Yet the chest of the Lord excels even such a stone in its beauty.

SB Canto 5

SB 5.3.3, Translation:

Lord Viṣṇu appeared before King Nābhi with four arms. He was very bright, and He appeared to be the best of all personalities. Around the lower portion of His body, He wore a yellow silken garment. On His chest was the mark of Śrīvatsa, which always displays beauty. He carried a conchshell, lotus flower, disc and club, and He wore a garland of forest flowers and the Kaustubha gem. He was beautifully decorated with a helmet, earrings, bangles, belt, pearl necklace, armlets, ankle bells and other bodily ornaments bedecked with radiant jewels. Seeing the Lord present before them, King Nābhi and his priests and associates felt just like poor people who have suddenly attained great riches. They received the Lord and respectfully bent their heads and offered Him things in worship.

SB 5.7.7, Translation:

Yogīs meditate upon the localized Paramātmā situated in the heart, jñānīs worship the impersonal Brahman as the Supreme Absolute Truth, and devotees worship Vāsudeva, the Supreme Personality of Godhead, whose transcendental body is described in the śāstras. His body is decorated with the Śrīvatsa, the Kaustubha jewel and a flower garland, and His hands hold a conchshell, disc, club and lotus flower. Devotees like Nārada always think of Him within their hearts.

SB Canto 6

SB 6.4.35-39, Translation:

Śrī Śukadeva Gosvāmī said: The Supreme Personality of Godhead, Hari, who is extremely affectionate to His devotees, was very pleased by the prayers offered by Dakṣa, and thus He appeared at that holy place known as Aghamarṣaṇa. O Mahārāja Parīkṣit, best of the Kuru dynasty, the Lord's lotus feet rested on the shoulders of His carrier, Garuḍa, and He appeared with eight long, mighty, very beautiful arms. In His hands He held a disc, conchshell, sword, shield, arrow, bow, rope and club—in each hand a different weapon, all brilliantly shining. His garments were yellow and His bodily hue deep bluish. His eyes and face were very cheerful, and from His neck to His feet hung a long garland of flowers. His chest was decorated with the Kaustubha jewel and the mark of Śrīvatsa. On His head was a gorgeous round helmet, and His ears were decorated with earrings resembling sharks. All these ornaments were uncommonly beautiful.

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 6.9.29-30, Translation:

Surrounding and serving the Supreme Personality of Godhead, Nārāyaṇa, were sixteen personal attendants, decorated with ornaments and appearing exactly like Him but without the mark of Śrīvatsa and the Kaustubha jewel. O King, when all the demigods saw the Supreme Lord in that posture, smiling with eyes like the petals of lotuses grown in autumn, they were overwhelmed with happiness and immediately fell down like rods, offering daṇḍavats. Then they slowly rose and pleased the Lord by offering Him prayers.

SB 6.9.29-30, Purport:

In Vaikuṇṭhaloka the Supreme Personality of Godhead has four hands and decorations like the Śrīvatsa mark on His chest and the gem known as Kaustubha. These are special indications of the Supreme Personality of Godhead. The Lord's personal attendants and other devotees in Vaikuṇṭha have the same features, except for the Śrīvatsa mark and the Kaustubha gem.

SB Canto 8

SB 8.4.17-24, Translation:

The Supreme Personality of Godhead said: Freed from all sinful reactions are those who rise from bed at the end of night, early in the morning, and fully concentrate their minds with great attention upon My form; your form; this lake; this mountain; the caves; the gardens; the cane plants; the bamboo plants; the celestial trees; the residential quarters of Me, Lord Brahmā and Lord Śiva; the three peaks of Trikūṭa Mountain, made of gold, silver and iron; My very pleasing abode (the ocean of milk); the white island, Śvetadvīpa, which is always brilliant with spiritual rays; My mark of Śrīvatsa; the Kaustubha gem; My Vaijayantī garland; My club, Kaumodakī; My Sudarśana disc and Pāñcajanya conchshell; My bearer, Garuḍa, the king of the birds; My bed, Śeṣa Nāga; My expansion of energy the goddess of fortune; Lord Brahmā; Nārada Muni; Lord Śiva; Prahlāda; My incarnations like Matsya, Kūrma and Varāha; My unlimited all-auspicious activities, which yield piety to he who hears them; the sun; the moon; fire; the mantra oṁkāra; the Absolute Truth; the total material energy; the cows and brāhmaṇas; devotional service; the wives of Soma and Kaśyapa, who are all daughters of King Dakṣa; the Rivers Ganges, Sarasvatī, Nandā and Yamunā (Kālindī); the elephant Airāvata; Dhruva Mahārāja; the seven ṛṣis; and the pious human beings.

SB 8.12.41, Translation:

Śukadeva Gosvāmī said: O King, having thus been praised by the Supreme Personality, who bears the mark of Śrīvatsa on His chest, Lord Śiva circumambulated Him. Then, after taking permission from Him, Lord Śiva returned to his abode, Kailāsa, along with his associates.

SB 8.12.41, Purport:

Śrīla Viśvanātha Cakravartī Ṭhākura remarks that when Lord Śiva was offering obeisances unto Lord Viṣṇu, Lord Viṣṇu arose and embraced him. Therefore the word śrīvatsāṅkena is used here. The mark of Śrīvatsa adorns the chest of Lord Viṣṇu, and therefore when Lord Viṣṇu embraced Lord Śiva while being circumambulated, the Śrīvatsa mark touched Lord Śiva's bosom.

SB 8.18.2, Translation:

The body of the Supreme Personality of Godhead, blackish in complexion, was free from all inebrieties. His lotus face, decorated with earrings resembling sharks, appeared very beautiful, and on His bosom was the mark of Śrīvatsa. He wore bangles on His wrists, armlets on His arms, a helmet on His head, a belt on His waist, a sacred thread across His chest, and ankle bells decorating His lotus feet.

SB 8.20 Summary:

Bali Mahārāja could see Lord Vāmanadeva as the supreme Viṣṇu, wearing a helmet, yellow garments, the mark of Śrīvatsa, the Kaustubha jewel, a flower garland, and ornaments decorating His entire body. The Lord gradually covered the entire surface of the world, and by extending His body He covered the entire sky. With His hands He covered all directions, and with His second footstep He covered the entire upper planetary system. Therefore there was no vacant place where He could take His third footstep.

SB 8.20.32-33, Translation:

These associates, headed by Sunanda and other chief associates and accompanied by all the predominating deities of the various planets, offered prayers to the Lord, who wore a brilliant helmet, bracelets, and glittering earrings that resembled fish. On the Lord's bosom were the lock of hair called Śrīvatsa and the transcendental jewel named Kaustubha. He wore a yellow garment, covered by a belt, and He was decorated by a flower garland, surrounded by bees. Manifesting Himself in this way, O King, the Supreme Personality of Godhead, whose activities are wonderful, covered the entire surface of the earth with one footstep, the sky with His body, and all directions with His arms.

SB Canto 10.1 to 10.13

SB 10.3.9-10, Translation:

Vasudeva then saw the newborn child, who had very wonderful lotuslike eyes and who bore in His four hands the four weapons śaṅkha, cakra, gadā and padma. On His chest was the mark of Śrīvatsa and on His neck the brilliant Kaustubha gem. Dressed in yellow, His body blackish like a dense cloud, His scattered hair fully grown, and His helmet and earrings sparkling uncommonly with the valuable gem Vaidūrya, the child, decorated with a brilliant belt, armlets, bangles and other ornaments, appeared very wonderful.

SB Cantos 10.14 to 12 (Translations Only)

SB 10.16.9, Translation:

Kāliya saw that Śrī Kṛṣṇa, who wore yellow silken garments, was very delicate, His attractive body shining like a glowing white cloud, His chest bearing the mark of Śrīvatsa, His face smiling beautifully and His feet resembling the whorl of a lotus flower. The Lord was playing fearlessly in the water. Despite His wonderful appearance, the envious Kāliya furiously bit Him on the chest and then completely enwrapped Him in his coils.

SB 10.39.51-52, Translation:

Adorned with a helmet, bracelets and armlets, which were all bedecked with many priceless jewels, and also with a belt, a sacred thread, necklaces, ankle bells and earrings, the Lord shone with dazzling effulgence. In one hand He held a lotus flower, in the others a conchshell, discus and club. Gracing His chest were the Śrīvatsa mark, the brilliant Kaustubha gem and a flower garland.

SB 10.51.1-6, Translation:

Śukadeva Gosvāmī said: Kālayavana saw the Lord come out from Mathurā like the rising moon. The Lord was most beautiful to behold, with His dark-blue complexion and yellow silk garment. Upon His chest He bore the mark of Śrīvatsa, and the Kaustubha gem adorned His neck. His four arms were sturdy and long. He displayed His ever-joyful lotuslike face, with eyes pink like lotuses, beautifully effulgent cheeks, a pristine smile and glittering shark-shaped earrings. The barbarian thought, "This person must indeed be Vāsudeva, since He possesses the characteristics Nārada mentioned: He is marked with Śrīvatsa, He has four arms, His eyes are like lotuses, He wears a garland of forest flowers, and He is extremely handsome. He cannot be anyone else. Since He goes on foot and unarmed, I will fight Him without weapons." Resolving thus, he ran after the Lord, who turned His back and ran away. Kālayavana hoped to catch Lord Kṛṣṇa, though great mystic yogīs cannot attain Him.

SB 10.51.23-26, Translation:

As he gazed at the Lord, King Mucukunda saw that He was dark blue like a cloud, had four arms, and wore a yellow silk garment. On His chest He bore the Śrīvatsa mark and on His neck the brilliantly glowing Kaustubha gem. Adorned with a Vaijayantī garland, the Lord displayed His handsome, peaceful face, which attracts the eyes of all mankind with its shark-shaped earrings and affectionately smiling glance. The beauty of His youthful form was unexcelled, and He moved with the nobility of an angry lion. The highly intelligent King was overwhelmed by the Lord's effulgence, which showed Him to be invincible. Expressing his uncertainty, Mucukunda hesitantly questioned Lord Kṛṣṇa as follows.

SB 10.66.12-14, Translation:

Pauṇḍraka's friend, the King of Kāśī, followed behind, O King, leading the rear guard with three akṣauhiṇī divisions. Lord Kṛṣṇa saw that Pauṇḍraka was carrying the Lord's own insignia, such as the conchshell, disc, sword and club, and also an imitation Śārṅga bow and Śrīvatsa mark. He wore a mock Kaustubha gem, was decorated with a garland of forest flowers and was dressed in upper and lower garments of fine yellow silk. His banner bore the image of Garuḍa, and he wore a valuable crown and gleaming, shark-shaped earrings.

SB 10.73.1-6, Translation:

Śukadeva Gosvāmī said: Jarāsandha had defeated 20,800 kings in combat and thrown them into prison. As these kings emerged from the Giridroṇī fortress, they appeared dirty and shabbily dressed. They were emaciated by hunger, their faces were dried up, and they were greatly weakened by their long imprisonment. The kings then beheld the Lord before them. His complexion was dark blue like the color of a cloud, and He wore a yellow silk garment. He was distinguished by the Śrīvatsa mark on His chest, His four mighty arms, the pinkish hue of His eyes, which resembled the whorl of a lotus, His lovely, cheerful face, His gleaming makara earrings and the lotus, club, conchshell and disc in His hands. A helmet, a jeweled necklace, a golden belt, and golden bracelets and armlets decorated His form, and on His neck He wore both the brilliant, precious Kaustubha gem and a garland of forest flowers. The kings seemed to drink His beauty with their eyes, lick Him with their tongues, relish His fragrance with their nostrils and embrace Him with their arms. Their past sins now eradicated, the kings all bowed down to Lord Hari, placing their heads at His feet.

SB 10.89.54-56, Translation:

Arjuna then saw the omnipresent and omnipotent Supreme Personality of Godhead, Mahā-Viṣṇu, sitting at ease on the serpent bed. His bluish complexion was the color of a dense raincloud, He wore a beautiful yellow garment, His face looked charming, His broad eyes were most attractive, and He had eight long, handsome arms. His profuse locks of hair were bathed on all sides in the brilliance reflected from the clusters of precious jewels decorating His crown and earrings. He wore the Kaustubha gem, the mark of Śrīvatsa and a garland of forest flowers. Serving that topmost of all Lords were His personal attendants, headed by Sunanda and Nanda; His cakra and other weapons in their personified forms; His consort potencies Puṣṭi, Śrī, Kīrti and Ajā; and all His various mystic powers.

SB 10.90.20, Translation:

O revered cloud, you are indeed very dear to the chief of the Yādavas, who bears the mark of Śrīvatsa. Like us, you are bound to Him by love and are meditating upon Him. Your heart is distraught with great eagerness, as our hearts are, and as you remember Him again and again you shed a torrent of tears. Association with Kṛṣṇa brings such misery!

SB 11.5.27, Translation:

In Dvāpara-yuga the Supreme Personality of Godhead appears with a dark blue complexion, wearing yellow garments. The Lord's transcendental body is marked in this incarnation with Śrīvatsa and other distinctive ornaments, and He manifests His personal weapons.

SB 11.14.36-42, Translation:

Placing My transcendental form within the fire, one should meditate upon it as the auspicious goal of all meditation. That form is perfectly proportioned, gentle and cheerful. It possesses four beautiful long arms, a charming, beautiful neck, a handsome forehead, a pure smile and glowing, shark-shaped earrings suspended from two identical ears. That spiritual form is the color of a dark rain cloud and is garbed in golden-yellowish silk. The chest of that form is the abode of Śrīvatsa and the goddess of fortune, and that form is also decorated with a conchshell, disc, club, lotus flower and garland of forest flowers. The two brilliant lotus feet are decorated with ankle bells and bracelets, and that form exhibits the Kaustubha gem along with an effulgent crown.

SB 11.15.30, Translation:

My devotee becomes unconquerable by meditating on My opulent incarnations, which are decorated with Śrīvatsa and various weapons and are endowed with imperial paraphernalia such as flags, ornamental umbrellas and fans.

SB 11.27.27, Translation:

One should worship, in order, the Lord's Sudarśana disc, His Pāñcajanya conchshell, His club, sword, bow, arrows and plow, His muṣala weapon, His Kaustubha gem, His flower garland and the Śrīvatsa curl of hair on His chest.

SB 11.27.38-41, Translation:

The intelligent devotee should meditate upon that form of the Lord whose color is like molten gold, whose four arms are resplendent with the conchshell, disc, club and lotus flower, and who is always peaceful and dressed in a garment colored like the filaments within a lotus flower. His helmet, bracelets, belt and fine arm ornaments shine brilliantly. The symbol of Śrīvatsa is on His chest, along with the glowing Kaustubha gem and a garland of forest flowers. The devotee should then worship that Lord by taking pieces of firewood soaked in the sacrificial ghee and throwing them into the fire. He should perform the ritual of āghāra, presenting into the fire the various items of oblation drenched in ghee. He should then offer to sixteen demigods, beginning with Yamarāja, the oblation called sviṣṭi-kṛt, reciting the basic mantras of each deity and the sixteen-line Puruṣa-sūkta hymn. Pouring one oblation after each line of the Puruṣa-sūkta, he should utter the particular mantra naming each deity.

SB 11.30.28-32, Translation:

The Lord was exhibiting His brilliantly effulgent four-armed form, the radiance of which, just like a smokeless fire, dissipated the darkness in all directions. His complexion was the color of a dark blue cloud and His effulgence the color of molten gold, and His all-auspicious form bore the mark of Śrīvatsa. A beautiful smile graced His lotus face, locks of dark blue hair adorned His head, His lotus eyes were very attractive, and His shark-shaped earrings glittered. He wore a pair of silken garments, an ornamental belt, the sacred thread, bracelets and arm ornaments, along with a helmet, the Kaustubha jewel, necklaces, anklets and other royal emblems. Encircling His body were flower garlands and His personal weapons in their embodied forms. As He sat He held His left foot, with its lotus-red sole, upon His right thigh.

SB 12.11.10, Translation:

Upon His chest the almighty, unborn Personality of Godhead bears the Kaustubha gem, which represents the pure spirit soul, along with the Śrīvatsa mark, which is the direct manifestation of this gem's expansive effulgence.

CC Adi-lila

CC Adi 3.39, Translation:

"In the Dvāpara-yuga the Personality of Godhead appears in a blackish hue. He is dressed in yellow, He holds His own weapons, and He is decorated with the Kaustubha jewel and marks of Śrīvatsa. This is how His symptoms are described."

CC Adi 12.62, Translation:

Śrīvatsa Paṇḍita, Haridāsa Brahmacārī, Puruṣottama Brahmacārī and Kṛṣṇadāsa were the twenty-fifth, twenty-sixth, twenty-seventh and twenty-eighth branches of Advaita Ācārya.

CC Madhya-lila

CC Madhya 20.337, Translation:

“"In Dvāpara-yuga the Personality of Godhead appears in a blackish hue. He is dressed in yellow, He holds His own weapons, and He is decorated with the Kaustubha jewel and the mark of Śrīvatsa. That is how His symptoms are described.""

CC Antya-lila

CC Antya 15.74, Translation:

“On Kṛṣṇa's chest are the ornaments of the Śrīvatsa marks, indicating the residence of the goddess of fortune. His chest, which is as broad as a plunderer's, attracts thousands upon thousands of damsels of Vraja, conquering their minds and breasts by force. Thus they all become maidservants of the Supreme Personality of Godhead."

CC Antya 19.108, Purport:

“Dear cloud, O friend of Kṛṣṇa's, are you thinking of the Śrīvatsa symbol on Kṛṣṇa's chest like us queens engaged in loving affairs with Him? You are absorbed in meditation, remembering the association of Kṛṣṇa, and thus you shed tears of misery.”

Nectar of Devotion

Nectar of Devotion 21:

One devotee praised the bodily features of Kṛṣṇa when he saw the Lord in His manifested personal feature. He exclaimed, "How wonderful is the personal feature of Lord Kṛṣṇa! How His neck is just like a conchshell! His eyes are so beautiful, as though they themselves were encountering the beauty of a lotus flower. His body is just like the tamāla tree, very blackish. His head is protected with a canopy of hair. There are the marks of Śrīvatsa on His chest, and He is holding His conchshell. By such beautiful bodily features, the enemy of the demon Madhu has appeared so pleasing that He can bestow upon me transcendental bliss simply by my seeing His transcendental qualities."

Krsna, The Supreme Personality of Godhead

Krsna Book 3:

Vasudeva saw that wonderful child born as a baby with four hands, holding conchshell, club, disc and lotus flower, decorated with the mark of Śrīvatsa, wearing the jeweled necklace of kaustubha stone, dressed in yellow silk, appearing dazzling like a bright blackish cloud, wearing a helmet bedecked with the vaidūrya stone, valuable bracelets, earrings and similar other ornaments all over His body, and beautified by an abundance of hair on His head. Due to the extraordinary features of the child, Vasudeva was struck with wonder.

Krsna Book 13:

All the Viṣṇu forms were of bluish color and dressed in yellow garments; all of Them had four hands decorated with club, disc, lotus flower and conchshell. On Their heads were glittering golden helmets inlaid with jewels; They were bedecked with pearls and earrings and garlanded with beautiful flowers. On Their chests was the mark of Śrīvatsa, Their arms were decorated with armlets and other jewelry, and Their necks were just like conchshells. Their legs were decorated with bells, Their waists with golden belts, and Their fingers with jeweled rings. Brahmā also saw that upon the whole body of each Lord Viṣṇu, from the lotus feet up to the top of the head, fresh tulasī leaves and buds had been thrown.

Krsna Book 16:

Kāliya saw that Kṛṣṇa was indeed worth seeing because His body was so beautiful and delicate; its color resembled that of a cloud, and His feet resembled lotus flowers. He was decorated with Śrīvatsa, jewels and yellow garments. He was smiling with a beautiful face and playing in the river Yamunā with great strength. But in spite of Kṛṣṇa's beautiful features, Kāliya felt great anger within his heart, and thus he grabbed Kṛṣṇa with his mighty coils. Seeing the incredible way in which Kṛṣṇa was enveloped in the coils of the serpent, the affectionate cowherd boys and other inhabitants of Vṛndāvana immediately became stunned out of fear. They had dedicated everything to Kṛṣṇa: their lives, property, affection, activities—everything was for Kṛṣṇa—and when they saw Him in that condition, they became overwhelmed with fear and fell down on the ground.

Krsna Book 51:

Passing through Kālayavana's assembly of soldiers, Kṛṣṇa appeared like the moon in the sky passing through the assembled clouds. Kālayavana was fortunate enough to see the lines of Śrīvatsa, a particular impression on the chest of Śrī Kṛṣṇa, and the Kaustubha jewel He was wearing. Kālayavana saw Him, however, in His Viṣṇu form, with a well-built body, four hands, and eyes like the petals of a newly blooming lotus. Kṛṣṇa appeared blissful, with a handsome forehead and beautiful smiling face, restless eyebrows and moving earrings. Before seeing Kṛṣṇa, Kālayavana had heard about Him from Nārada, and now the descriptions of Nārada were confirmed.

Krsna Book 51:

When Lord Kṛṣṇa appeared before Mucukunda, the King saw Him dressed in a yellow garment, His chest marked with the symbol of Śrīvatsa, and the Kaustubha-maṇi jewel hanging around His neck. Kṛṣṇa appeared before him with four hands, as viṣṇu-mūrti, with a garland called Vaijayantī hanging from His neck down to His knees. He looked lustrous, His face was beautifully smiling, and He wore nice jeweled earrings on His ears. Kṛṣṇa appeared more beautiful than a human can conceive.

Krsna Book 66:

Kṛṣṇa saw that Pauṇḍraka had decorated himself with the symbols of the conchshell, disc, lotus and club. He carried an imitation Śārṅga bow, and on his chest was a mock insignia of Śrīvatsa. His neck was decorated with a false Kaustubha jewel, and he wore a flower garland in exact imitation of Lord Vāsudeva's. He was dressed in yellow silken garments, and the flag on his chariot carried the symbol of Garuḍa, exactly imitating Kṛṣṇa's. He had a very valuable helmet on his head, and his earrings, like swordfish, glittered brilliantly. On the whole, however, his dress and makeup were clearly imitation. Anyone could understand that he was just like someone onstage playing the part of Vāsudeva in false dress. When Lord Śrī Kṛṣṇa saw Pauṇḍraka imitating His posture and dress, He could not check His laughter, and thus He laughed with great satisfaction.

Krsna Book 89:

Arjuna saw that the bodily color of Puruṣottama, Mahā-Viṣṇu, was as dark as a new cloud in the rainy season. He was dressed in very nice yellow clothing, His face was beautifully smiling, and His eyes, which were like lotus petals, were very attractive. Lord Mahā-Viṣṇu's helmet was bedecked with valuable jewels, and His beautiful earrings enhanced the beauty of the curling hair on His head. Lord Mahā-Viṣṇu had eight arms, all very long, reaching to His knees. His neck was decorated with the Kaustubha jewel, and His chest was marked with the symbol of Śrīvatsa, which means "the resting place of the goddess of fortune." The Lord wore a garland of lotus flowers down to His knees. This long garland is known as a Vaijayantī garland.

Srimad-Bhagavatam Lectures

Lecture on SB 2.9.16 -- Tokyo, April 30, 1972:

Prabhupāda: So here is the picture of God, bhṛtya-prasādābhimukhaṁ dṛg-āsavam. Bhṛtya-prasāda. He is always ready to bless the servants, just like a father. Here you have got some little examples, father and mother. Without any service from the child, he is always ready to bless, always ready. He does not take any offense. Simply father-mother is ready. That is the natural... But nowadays father and mother is also killing, killing in the womb. Just see. Killing in the womb. A child has taken shelter in the womb of a mother, and mother is going to the doctor—how to kill it. Just see. This is the position of the world. And here the supreme father, prasanna-hāsāruṇa-locanānanam, always ready... So why not take this master? Why not accept this father? Why you are after all this nonsense? That is Kṛṣṇa consciousness. Take the right thing. Don't be misled by the nonsense and rascals.

So any question? Bhānu: It says His chest was marked with the lines of the goddess of fortune. That's... Prabhupāda: Yes. There are some marks on the chest, śrīvatsa. That is the distinction between God and the living entities.

1970 Correspondence

Letter to Jadurani -- Los Angeles 22 June, 1970:

Regarding the cover for "The Lord in the Heart," yes, Lord Visnu should be distinguished by Srivatsa on His chest. The Kaustava jewel should be painted to look just like a very precious jewel. Lord Visnu should be surrounded by effulgence from His person. The first concentration should be on the lotus feet of the Lord. That should be very distinct and very nicely decorated with jewels, sandal pulp and Tulasi.

1971 Correspondence

Letter to Sivananda -- Delhi 12 December, 1971:

I received a few days back a recommendation from Srivatsa to accept Joachim and Gabi as my disciples, and I have done so and sent their beads to them. However there was no mention of Jeanne Pierre. So by your recommendation I am glad to consent to accept him as my duly initiated disciple, and I am sending his beads duly chanted under separate post. His spiritual name shall be _________.

1976 Correspondence

Letter to Ramesvara -- New Vrindaban 24 June, 1976:

I am in receipt of one letter from Srivatsa Goswami, 45 Dumrao Bagh Colony, Assi, Varanasi 221 005, India. He has written that Santosa das met him at his residence in Vrindaban and proposed to give Srivatsa Goswami all of my books in exchange for a set of "Goswami literature" edited by Sri Puridasa; all this was done without my sanction. Why has Santosa asked him for this? No one told him to do so. Write to him and ask him who gave him permission to do this!

Letter to Ramesvara -- New Vrindaban 24 June, 1976:

What is this swop??? Why haven't they asked me first??? We have nothing to do with any publication by these people. Those books should be returned at once. Do the needful. Already they have sent several of my books to Srivatsa Goswami and Srivatsa Goswami mentions that he received 2 volumes of Caitanya Caritamrta from Los Angeles BBT Warehouse. Who is doing this?