Yogesvara (Books)

Expressions researched:
"yogesvara" |"yogesvaras"

BG Chapters 7 - 12

BG 11.4, Purport:

Arjuna could understand that for a living entity it is not possible to understand the unlimited infinite. If the infinite reveals Himself, then it is possible to understand the nature of the infinite by the grace of the infinite. The word yogeśvara is also very significant here because the Lord has inconceivable power. If He likes, He can reveal Himself by His grace, although He is unlimited. Therefore Arjuna pleads for the inconceivable grace of Kṛṣṇa. He does not give Kṛṣṇa orders. Kṛṣṇa is not obliged to reveal Himself unless one surrenders fully in Kṛṣṇa consciousness and engages in devotional service. Thus it is not possible for persons who depend on the strength of their mental speculations to see Kṛṣṇa.

SB Canto 1

SB 1.3.5, Purport:

The Manus who are prominent within this universe are as follows: Yajña as Svāyambhuva Manu, Vibhu as Svārociṣa Manu, Satyasena as Uttama Manu, Hari as Tāmasa Manu, Vaikuṇṭha as Raivata Manu, Ajita as Cākṣuṣa Manu, Vāmana as Vaivasvata Manu (the present age is under the Vaivasvata Manu), Sārvabhauma as Sāvarṇi Manu, Ṛṣabha as Dakṣasāvarṇi Manu, Viṣvaksena as Brahma-sāvarṇi Manu, Dharmasetu as Dharma-sāvarṇi Manu, Sudhāmā as Rudra-sāvarṇi Manu, Yogeśvara as Deva-sāvarṇi Manu, and Bṛhadbhānu as Indra-sāvarṇi Manu. These are the names of one set of fourteen Manus covering 4,300,000,000 solar years as described above.

SB 1.3.26, Purport:

The list of incarnations of the Personality of Godhead given herein is not complete. It is only a partial view of all the incarnations. There are many others, such as Śrī Hayagrīva, Hari, Haṁsa, Pṛśnigarbha, Vibhu, Satyasena, Vaikuṇṭha, Sārvabhauma, Viṣvaksena, Dharmasetu, Sudhāmā, Yogeśvara, Bṛhadbhānu and others of the bygone ages. Śrī Prahlāda Mahārāja said in his prayer, "My Lord, You manifest as many incarnations as there are species of life, namely the aquatics, the vegetables, the reptiles, the birds, the beasts, the men, the demigods, etc., just for the maintenance of the faithful and the annihilation of the unfaithful. You advent Yourself in this way in accordance with the necessity of the different yugas. In the Kali-yuga You have incarnated garbed as a devotee." This incarnation of the Lord in the Kali-yuga is Lord Caitanya Mahāprabhu.

SB 1.11.31, Purport:

Thus the Personality of Godhead manifested Himself in 16,108 plenary expansions and simultaneously entered into each and every one of the palaces of the queens. This is called vaibhava, or the transcendental potency of the Lord. And because He can do so, He is also known as Yogeśvara. Ordinarily, a yogī or mystic living being is able to expand himself at utmost to tenfold expansions of his body, but the Lord can do so to the extent of as many thousands or infinitely, as He likes. Unbelievers become astonished to learn that Lord Kṛṣṇa married more than 16,000 queens because they think of Lord Kṛṣṇa as one of them and measure the potency of the Lord by their own limited potency. One should know, therefore, that the Lord is never on the level of the living beings, who are but expansions of His marginal potency, and one should never equalize the potent and the potency, although there is very little difference of quality between the potent and the potency.

SB 1.11.38, Purport:

The answer is that the divinity of the Personality of Godhead is never in contact with the qualities of material nature in any circumstances. Actually He is in contact with such qualities because He is the ultimate source of everything, yet He is above the actions of such qualities. He is known, therefore, as Yogeśvara, or the master of mystic power, or in other words the all-powerful. Even His learned devotees are not affected by the influence of the material modes. The great six Gosvāmīs of Vṛndāvana all came from greatly rich and aristocratic families, but when they adopted the life of mendicants at Vṛndāvana, superficially they appeared to be in wretched conditions of life, but factually they were the richest of all in spiritual values. Such mahā-bhāgavatas, or first-grade devotees, although moving amongst men, are not contaminated by honor or insult, hunger or satisfaction, sleep or wakefulness, which are all resultant actions of the three modes of material nature.

SB 1.15.11, Purport:

They thought that since Mahārāja Yudhiṣṭhira must have prepared many valuable dishes for them and since they were not hungry and could not eat, the King would feel very sorry, so it was better not to go there. Thus they decided to go away.

This incident proves that the Lord is the greatest mystic, and therefore He is known as Yogeśvara. Another instruction is that every householder must offer food to the Lord, and the result will be that everyone, even a company of guests numbering ten thousand, will be satisfied because of the Lord's being satisfied. That is the way of devotional service.

SB 1.16.26-30, Purport:

Śrīla Jīva Gosvāmī Prabhu has scrutinizingly analyzed other transcendental qualities of the Lord and affirms that Lord Śrī Kṛṣṇa is the Absolute Supreme Personality of Godhead (Parabrahman). He is omnipotent by His inconceivable energies, and therefore He is the Yogeśvara, or the supreme master of all mystic powers. Being the Yogeśvara, His eternal form is spiritual, a combination of eternity, bliss and knowledge. The nondevotee class cannot understand the dynamic nature of His knowledge because they are satisfied to reach up to His eternal form of knowledge. All great souls aspire to be equal in knowledge with Him. This means that all other knowledge is ever insufficient, flexible and measurable, whereas the knowledge of the Lord is ever fixed and unfathomable. Śrīla Sūta Gosvāmī affirms in the Bhāgavatam that although He was observed by the citizens of Dvārakā every day, they were ever increasingly anxious to see Him again and again.

SB 1.18.20, Purport:

He has nothing to accept from anyone else, including the great demigods like Brahmā. Others ask for the favor of the goddess of fortune, and despite such prayers she declines to award such favors. But still she renders service unto the Supreme Personality of Godhead, although He has nothing to accept from her. The Personality of Godhead in His Garbhodakaśāyī Viṣṇu feature begets Brahmā, the first created person in the material world, from His navel lotus stem and not in the womb of the goddess of fortune, who is eternally engaged in His service. These are some of the instances of His complete independence and perfection. That He has nothing to do does not mean that He is impersonal. He is transcendentally so full of inconceivable potencies that simply by His willing, everything is done without physical or personal endeavor. He is called, therefore, Yogeśvara, or the Lord of all mystic powers.

SB Canto 2

SB 2.6.13-16, Purport:

In other words, the Lord is the Supreme Person who controls everything within the creation, and still He remains the supreme separate identity, distinct from all manifested material creation. In the Bhagavad-gītā (9.4-5) He is therefore said to be Yogeśvara. Everything rests on the potency of Lord Śrī Kṛṣṇa, and still the Lord is different from and transcendental to all such identities. In the Vedic Puruṣa-sūkta of the Ṛg mantra, this is also confirmed. This philosophical truth of simultaneous oneness and difference was propounded by Lord Śrī Caitanya Mahāprabhu, and it is known as acintya-bhedābheda-tattva. Brahmā, Nārada and all others are simultaneously one with the Lord and different from the Supreme Lord. We are all one with Him, just as the gold ornaments are one in quality with the stock gold, but the individual gold ornament is never equal in quantity with the stock gold.

SB 2.8.20, Purport:

The yogeśvara, or the master of mystic powers, can exhibit eight kinds of wonders of perfection by becoming smaller than the atom or lighter than a feather, getting anything and everything he desires, going anywhere and everywhere he likes, creating even a planet in the sky, etc. There are many yogeśvaras having different proficiencies in these wonderful powers, and the topmost of all of them is Lord Śiva. Lord Śiva is the greatest yogī, and he can perform such wonderful things, far beyond the ordinary living beings. The devotees of the Lord, the Supreme Personality of Godhead, do not directly practice the process of mystic powers, but, by the grace of the Lord, His devotee can defeat even a great yogeśvara like Durvāsā Muni, who picked a quarrel with Mahārāja Ambarīṣa and wanted to show the wonderful achievements of his mystic powers. Mahārāja Ambarīṣa was a pure devotee of the Lord, and thus without any effort on his part the Lord saved him from the wrath of Yogeśvara Durvāsā Muni, and the latter was obliged to beg pardon from the King.

SB 2.8.20, Purport:

Mahārāja Ambarīṣa was a pure devotee of the Lord, and thus without any effort on his part the Lord saved him from the wrath of Yogeśvara Durvāsā Muni, and the latter was obliged to beg pardon from the King. Similarly, at the time of Draupadī's precarious position, when she was attacked by the Kurus who wanted to see her naked in the open assembly of the royal order, the Lord saved her from being stripped by supplying an unlimited length of sari to cover her. And Draupadī knew nothing of mystic powers. Therefore the devotees are also yogeśvaras by the unlimited power of the Lord, just as a child is powerful by the strength of the parents. They do not try to protect themselves by any artificial means, but are saved by the mercy of the parents.

SB Canto 4

SB 4.4.24, Purport:

Therefore it appears that Satī changed her dress, indicating that she was going to quit the body given her by Dakṣa. Dakṣa was Satī's father, so instead of killing Dakṣa she decided that it would be better to destroy the part of his body which was hers. Thus she decided to give up the body of Dakṣa by the yogic process. Satī was the wife of Lord Śiva, who is known as Yogeśvara, the best among all yogīs, because he knows all the mystic processes of yoga, so it appeared that Satī also knew them. Either she learned yoga from her husband or she was enlightened because she was the daughter of such a great king as Dakṣa. The perfection of yoga is that one can give up one's body or release oneself from the embodiment of material elements according to one's desire. Yogīs who have attained perfection are not subject to death by natural laws; such perfect yogīs can leave the body whenever they desire. Generally the yogī first of all becomes mature in controlling the air passing within the body, thus bringing the soul to the top of the brain.

SB 4.6.38, Purport:

Besides vīrāsana there are other sitting postures, such as padmāsana and siddhāsana. Practice of these āsanas without elevating oneself to the position of realizing the Supersoul, Viṣṇu, is not the perfectional stage of yoga. Lord Śiva is called yogīśvara, the master of all yogīs, and Kṛṣṇa is also called yogeśvara. Yogīśvara indicates that no one can surpass the yoga practice of Lord Śiva, and yogeśvara indicates that no one can surpass the yogic perfection of Kṛṣṇa. Another significant word is tarka-mudrā. This indicates that the fingers are opened and the second finger is raised, along with the arm, to impress the audience with some subject matter. This is actually a symbolic representation.

SB 4.17.27, Purport:

Although the earth assumed the shape of a cow by her mystic powers in order to be saved from being killed by the King, the King was aware of this fact and would not hesitate to cut her to pieces, just like small bits of grain. As far as the destruction of the citizens is concerned, Mahārāja Pṛthu maintained that he could uphold everyone by his own mystic powers. He did not need the help of the earthly planet. Being the incarnation of Lord Viṣṇu, Pṛthu Mahārāja possessed the power of Saṅkarṣaṇa, which is explained by the scientists as the power of gravitation. The Supreme Personality of Godhead is holding millions of planets in space without any support; similarly, Pṛthu Mahārāja would not have had any difficulty supporting all his citizens and himself in space without the help of the planet earth. The Lord is known as Yogeśvara, master of all mystic powers. Consequently the planet earth was informed by the King that she need not worry about his standing without her help.

SB 4.22.22, Translation:

Attachment for the Supreme can be increased by practicing devotional service, inquiring about the Supreme Personality of Godhead, applying bhakti-yoga in life, worshiping the Yogeśvara, the Supreme Personality of Godhead, and by hearing and chanting about the glories of the Supreme Personality of Godhead. These actions are pious in themselves.

SB 4.22.22, Purport:

The word yogeśvara is applicable to both the Supreme Personality of Godhead, Kṛṣṇa, and His devotees also. In Bhagavad-gītā this word occurs in two places. In the Eighteenth Chapter (18.78), Kṛṣṇa is described as the Supreme Personality of Godhead, Hari, who is the master of all mystic power (yatra yogeśvaraḥ kṛṣṇaḥ). Yogeśvara is also described at the end of the Sixth Chapter (6.47): sa me yuktatamo mataḥ. This yuktatama indicates the topmost of all yogīs—the devotees, who can also be called yogeśvara. In this verse, yogeśvara-upāsanā means to render service to a pure devotee. Thus Narottama dāsa Ṭhākura says, chāḍiyā vaiṣṇava-sevā nistāra pāyeche kebā: without serving a pure devotee, one cannot advance in spiritual life.

SB 4.22.22, Purport:

One should take shelter of a pure devotee, who has nothing to do with this material world but is simply engaged in devotional service. By serving him only, one can transcend the qualitative material condition. In this verse it is recommended (yogeśvara-upāsanayā) that one serve the lotus feet of the topmost yogī, or the devotee. To serve the topmost devotee means to hear from him about the glories of the Supreme Personality of Godhead. To hear the glories of the Supreme Personality of Godhead from the mouth of a pure devotee is to acquire a pious life. In Bhagavad-gītā (7.28) it is also said that without being pious one cannot engage in devotional service.

SB 4.24.42, Purport:

As described in the Vedānta-sūtra (1.1.2), janmādy asya yataḥ: (SB 1.1.1) the Absolute Truth is the supreme cause of all emanations.

The word sāṅkhya-yogeśvarāya is also significant herein, for Kṛṣṇa is described in Bhagavad-gītā as Yogeśvara, the master of all mystic powers. Without possessing inconceivable mystic powers, one cannot be accepted as God. In this age of Kali, those who have a little fragmental portion of mystic power claim to be God, but such pseudo Gods can only be accepted as fools, for only Kṛṣṇa is the Supreme Person who possesses all mystic and yogic perfections. The sāṅkhya-yoga system popular at the present moment was propounded by the atheist Kapila, but the original sāṅkhya-yoga system was propounded by an incarnation of Kṛṣṇa also named Kapila, the son of Devahūti. Similarly, Dattātreya, another incarnation of Kṛṣṇa, also explained the sāṅkhya-yoga system.

SB Canto 5

SB 5.1.30, Purport:

There is a Bengali saying which describes that someone is so powerful that he can make the night day and the day night. That saying is current because of the prowess of Priyavrata. His activities demonstrate how powerful he became by worshiping the Supreme Personality of Godhead. Lord Kṛṣṇa is known as Yogeśvara, the master of all mystic powers. In Bhagavad-gītā (18.78) it is said wherever there is the master of all mystic powers (yatra yogeśvaraḥ kṛṣṇaḥ), victory, fortune and all other opulences are present. Devotional service is so powerful. When a devotee achieves what he wants to accomplish, it is not by his own mystic power but by the grace of the master of mystic power. Lord Kṛṣṇa: by His grace, a devotee can accomplish wonderful things unimaginable even to the most powerful scientist.

SB 5.4.3, Purport:

They are all addressed as bhagavān due to their extraordinary opulence. King Ṛṣabhadeva is an incarnation of the Supreme Lord, and therefore He was the original Bhagavān. Consequently He is described herein as yogeśvara, which indicates that He has the most powerful spiritual potency. He is not dependent on King Indra for water. He can supply water Himself, and He did so in this case. In Bhagavad-gītā, it is stated: yajñād bhavati parjanyaḥ (BG 3.14). Due to the performance of yajña, clouds of water are manifest in the sky. Clouds and rainfall are under the management of Indra, the heavenly King, but when Indra is neglectful, the Supreme Lord Himself, who is also known as yajña or yajña-pati, takes the task upon Himself. Consequently there was sufficient rainfall in the place named Ajanābha. When yajña-pati wants to, He can do anything without the help of any subordinate. Therefore the Supreme Lord is known as almighty.

SB 5.5.35, Purport:

They are not peaceful in this life, nor the next, during the past, present or future. Similarly, jñānīs are always aspiring after liberation and trying to become one with the Supreme. Yogīs are aspiring after many siddhis (powers)—aṇimā, laghimā, prāpti, etc. However, a devotee is not at all interested in these things because he is fully dependent on the mercy of Kṛṣṇa. Kṛṣṇa is yogeśvara, the possessor of all mystic powers (siddhis), and He is ātmārāma, fully self-satisfied. The yoga-siddhis are described in this verse. One can fly in outer space without the aid of a machine, and he can travel at the speed of mind. This means that as soon as a yogī desires to go somewhere within this universe or even beyond this universe, he can do so immediately. One cannot estimate the speed of mind, for within a second the mind can go many millions of miles. Sometimes yogīs enter into the bodies of other people and act as they desire when their bodies are not working properly.

SB Canto 6

SB 6.18.73, Purport:

"Wherever there is Kṛṣṇa, the master of all mystics, and wherever there is Arjuna, the supreme archer, there will also certainly be opulence, victory, extraordinary power, and morality. That is my opinion." Yogeśvara is the Supreme Personality of Godhead, the master of all mystic yoga, who can do anything and everything He likes. This is the omnipotence of the Supreme Lord. For one who pleases the Supreme Lord, no achievement is wonderful. Everything is possible for him.

SB Canto 8

SB 8.6.39, Purport:

These are the wonderful arrangements of the Supreme Personality of Godhead. Nothing takes place by accident. Carrying Mandara Mountain on the back of a bird and putting it in its right position might be difficult for anyone, whether demigod or demon, but for the Supreme Personality of Godhead everything is possible, as shown by this pastime. The Lord had no difficulty lifting the mountain with one hand, and Garuḍa, His carrier, carried all the demons and demigods together by the grace of the Supreme Lord. The Lord is known as Yogeśvara, the master of all mystic power, because of His omnipotence. If He likes, He can make anything lighter than cotton or heavier than the universe. Those who do not believe in the activities of the Lord cannot explain how things happen. Using words like "accident," they take shelter of ideas that are unbelievable. Nothing is accidental. Everything is done by the Supreme Personality of Godhead, as the Lord Himself confirms in Bhagavad-gītā (9.10). Mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram.

SB 8.12.14, Purport:

The Supreme Personality of Godhead, Viṣṇu, is known as Yogeśvara. Yatra yogeśvaraḥ kṛṣṇaḥ (BG 18.78). Mystic yogīs want to acquire some power by practicing the yoga system, but Kṛṣṇa, the Supreme Personality of Godhead, is known as the Supreme Lord of all mystic power. Lord Śiva wanted to see the Mohinī-mūrti, which was captivating the entire world, and Lord Viṣṇu was gravely thinking of how to captivate Lord Śiva also. Therefore the word bhāva-gambhīram is used here. The illusory, material energy is represented by Durgādevī, who is the wife of Girīśa, or Lord Śiva. Durgādevī could not captivate Lord Śiva's mind, but now that Lord Śiva wanted to see Lord Viṣṇu's feminine form, Lord Viṣṇu, by His mystic power, would assume a form that would captivate even Lord Śiva. Therefore Lord Viṣṇu was grave and at the same time was smiling.

SB 8.13 Summary:

In the period of the thirteenth Manu, the Manu is Deva-sāvarṇi. Among his sons is Citrasena, the demigods are the Sukarmās and others, Indra is Divaspati, and Nirmoka is among the sages. The manvantara-avatāra is Yogeśvara, who is born of Devahotra and Bṛhatī.

In the period of the fourteenth Manu, the Manu is Indra-sāvarṇi. Among his sons are Uru and Gambhīra, the demigods are the Pavitras and others, Indra is Śuci, and among the sages are Agni and Bāhu. The incarnation of this manvantara is known as Bṛhadbhānu. He is born of Satrāyaṇa from the womb of Vitānā.

The total duration of the periods ruled by these Manus is calculated to be one thousand catur-yugas, or 4,300,000 times 1,000 years.

SB 8.13.32, Translation:

The son of Devahotra known as Yogeśvara will appear as a partial incarnation of the Supreme Personality of Godhead. His mother's name will be Bṛhatī. He will perform activities for the welfare of Divaspati.

SB Canto 10.1 to 10.13

SB 10.6.24, Translation:

May Hṛṣīkeśa protect Your senses, and Nārāyaṇa Your life air. May the master of Śvetadvīpa protect the core of Your heart, and may Lord Yogeśvara protect Your mind.

SB 10.7.26, Purport:

Here is a competition in yogic power between Kṛṣṇa and Tṛṇāvartāsura. By practicing mystic yoga, asuras generally attain some perfection in the eight siddhis, or perfections, namely aṇimā, laghimā, mahimā, prāpti, prākāmya, īśitva, vaśitva and kāmāvasāyitā. But although a demon may acquire such powers to a very limited extent, he cannot compete with the mystic power of Kṛṣṇa, for Kṛṣṇa is Yogeśvara, the source of all mystic power (yatra yogeśvaro hariḥ (BG 18.78)). No one can compete with Kṛṣṇa. Sometimes, of course, having acquired a fragmental portion of Kṛṣṇa's mystic power, asuras demonstrate their power to the foolish public and assert themselves to be God, not knowing that God is the supreme Yogeśvara. Here also we see that Tṛṇāvarta assumed the mahimā-siddhi and took Kṛṣṇa away as if Kṛṣṇa were an ordinary child. But Kṛṣṇa also became a mystic mahimā-siddha.

SB Cantos 10.14 to 12 (Translations Only)

SB 11.5.23, Translation:

In Satya-yuga the Lord is glorified by the names Haṁsa, Suparṇa, Vaikuṇṭha, Dharma, Yogeśvara, Amala, Īśvara, Puruṣa, Avyakta and Paramātmā.

CC Adi-lila

CC Adi 2.97, Purport:

The prābhava forms are fully potent like Śrī Kṛṣṇa, and the vaibhava forms are partially potent. The prābhava forms are manifested in relation with potencies, but the vaibhava forms are manifested in relation with excellences. The potent prābhava manifestations are also of two varieties: temporary and eternal. The Mohinī, Haṁsa and Śukla forms are manifested only temporarily, in terms of a particular age. Among the other prābhavas, who are not very famous according to the material estimation, are Dhanvantari, Ṛṣabha, Vyāsa, Dattātreya and Kapila. Among the vaibhava-prakāśa forms are Kūrma, Matsya, Nara-Nārāyaṇa, Varāha, Hayagrīva, Pṛśnigarbha, Baladeva, Yajña, Vibhu, Satyasena, Hari, Vaikuṇṭha, Ajita, Vāmana, Sārvabhauma, Ṛṣabha, Viṣvaksena, Dharmasetu, Sudhāmā, Yogeśvara and Bṛhadbhānu.

CC Adi 7.60, Purport:

Śrī Caitanya Mahāprabhu, as the Supreme Personality of Godhead Kṛṣṇa, is full of all potencies. Therefore it is not remarkable for Him to manifest the illumination of millions of suns. Lord Śrī Kṛṣṇa is known as Yogeśvara, the master of all mystic powers. Śrī Kṛṣṇa Caitanya Mahāprabhu is Lord Kṛṣṇa Himself; therefore He can exhibit any mystic power.

CC Madhya-lila

CC Madhya 1.41, Purport:

There is also a description of twenty-five līlā-avatāras, namely Catuḥsana (the Kumāras), Nārada, Varāha, Matsya, Yajña, Nara-nārāyaṇa Ṛṣi, Kapila, Dattātreya, Hayagrīva, Haṁsa, Pṛśnigarbha, Ṛṣabha, Pṛthu, Nṛsiṁha, Kūrma, Dhanvantari, Mohinī, Vāmana, Paraśurāma, Dāśarathi, Kṛṣṇa-dvaipāyana, Balarāma, Vāsudeva, Buddha and Kalki. There are also fourteen incarnations of Manu: Yajña, Vibhu, Satyasena, Hari, Vaikuṇṭha, Ajita, Vāmana, Sārvabhauma, Ṛṣabha, Viṣvaksena, Dharmasetu, Sudhāmā, Yogeśvara and Bṛhadbhānu. There are also four incarnations for the four yugas, and their colors are described as white, red, blackish and black (sometimes yellow, as in the case of Lord Caitanya Mahāprabhu). There are different types of millenniums and incarnations for those millenniums. The categories called āveśa, prābhava, vaibhava and para constitute different situations for the different incarnations. According to specific pastimes, the names are spiritually empowered.

CC Madhya 20.246, Purport:

The avatāras associated with the reign of each Manu, known as manvantara-avatāras, are listed as follows in Śrīmad-Bhāgavatam (Eighth Canto, chapters 1, 5 and 13): (1) Yajña, (2) Vibhu, (3) Satyasena, (4) Hari, (5) Vaikuṇṭha, (6) Ajita, (7) Vāmana, (8) Sārvabhauma, (9) Ṛṣabha, (10) Viṣvaksena, (11) Dharmasetu, (12) Sudhāmā, (13) Yogeśvara and (14) Bṛhadbhānu. All together these are fourteen in number, and of these, Yajña and Vāmana are also counted among the līlā-avatāras. All these manvantara incarnations are sometimes called vaibhava-avatāras.

The four yuga-avatāras are (1) śukla (white) in Satya-yuga (SB 11.5.21), (2) rakta (red) in Tretā-yuga (SB 11.5.24), (3) śyāma (dark blue) in Dvāpara-yuga (SB 11.5.27) and (4) generally kṛṣṇa (black) but in special cases pīta (yellow) as Caitanya Mahāprabhu in Kali-yuga (SB 11.5.32 and 10.8.13).

CC Madhya 20.327, Translation:

“In the Brahma-sāvarṇya-manvantara, the avatāra is named Viṣvaksena, and in the Dharma-sāvarṇya, he is named Dharmasetu. In the Rudra-sāvarṇya he is named Sudhāmā, and in the Deva-sāvarṇya, he is named Yogeśvara.

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter 7:

Of the manvantara-avatāras, there are fourteen: (1) Yajña, (2) Vibhu, (3) Satyasena, (4) Hari, (5) Vaikuṇṭha, (6) Ajita, (7) Vāmana, (8) Sārvabhauma, (9) Ṛṣabha, (10) Viṣvaksena, (11) Dharmasetu, (12) Sudhāmā, (13) Yogeśvara, (14) Bṛhadbhānu. Out of these fourteen manvantara-avatāras, Yajña and Vāmana are also līlā-avatāras, and the rest are manvantara-avatāras. These fourteen manvantara-avatāras are also known as vaibhava-avatāras.

The four yuga-avatāras are also described in Śrīmad-Bhāgavatam. In the Satya-yuga, the incarnation of God is white; in the Tretā-yuga He is red; in the Dvāpara-yuga, He is blackish; and in the Kali-yuga He is also blackish, but sometimes, in a special Kali-yuga, His color is yellowish (as in the case of Caitanya Mahāprabhu).

Krsna, The Supreme Personality of Godhead

Krsna Book 6:

They washed their hands and feet and sipped water three times, as is the custom before chanting mantra. They chanted as follows: “My dear Kṛṣṇa, may the Lord who is known as Aja protect Your legs; may Lord Maṇimān protect Your knees; may Lord Yajña protect Your thighs; may Lord Acyuta protect Your upper waist; may Lord Hayagrīva protect Your abdomen; may Lord Keśava protect Your heart; may Lord Īśa protect Your chest; may Lord Sūrya protect Your neck; may Lord Viṣṇu protect Your arms; may Lord Urukrama protect Your face; may Lord Īśvara protect Your head; may Lord Cakradhara protect Your front; may Lord Gadādhara protect Your back; may Lord Madhusūdana, who carries a bow in His hand, protect Your right side; may Lord Ajana protect Your left side; may Lord Urugāya with His conchshell protect You on all sides; may the Personality of Godhead Upendra protect You from above; may Lord Tārkṣya protect You on the ground; may Lord Haladhara protect You from all sides; may the Personality of Godhead known as Hṛṣīkeśa protect all Your senses; may Lord Nārāyaṇa protect Your life airs; may the Lord of Śvetadvīpa, Nārāyaṇa, protect the core of Your heart; may Lord Yogeśvara protect Your mind; may Lord Pṛśnigarbha protect Your intelligence; and may the Supreme Personality of Godhead protect Your soul.

Krsna Book 15:

Because the water was so poisonous, the boys and cows became visibly affected immediately after drinking. They suddenly fell down on the ground, apparently dead. Then Kṛṣṇa, who is the life of all that lives, simply cast His merciful glance over them, and all the boys and cows regained consciousness and began to look at one another with great astonishment. They could understand that by drinking the water of the Yamunā they had died and that the merciful glance of Kṛṣṇa had restored their lives. Thus they appreciated the mystic power of Kṛṣṇa, who is known as Yogeśvara, the master of all mystic yogīs.

Krsna Book 22:

At the end of the month, Kṛṣṇa, along with His friends, appeared on the scene. Another name of Kṛṣṇa is Yogeśvara, or master of all mystic powers. By practicing meditation, the yogī can study the psychic movement of other men, and certainly Kṛṣṇa could understand the desire of the gopīs. Appearing on the scene, Kṛṣṇa immediately collected all the garments of the gopīs, climbed up into a nearby tree, and with a smiling face began to speak to them.

"My dear girls," He said, “please come here one after another and pray for your garments and then take them away. I’m not joking with you. I’m just telling the truth. I have no desire to play any joke with you, for you are tired from observing the regulative principles for one month by worshiping goddess Kātyāyanī. Please do not come here all at once. Come alone; I want to see each of you in your complete beauty, for you all have thin waists. I have requested you to come alone. Now please comply.”

Krsna Book 54:

Being repeatedly baffled in his attempts, Rukmī took his sword and ran swiftly toward Kṛṣṇa, just as a fly proceeds toward a fire. But as soon as Rukmī reached Kṛṣṇa, Kṛṣṇa cut his weapon to pieces. This time Kṛṣṇa took out His sharp sword and was about to kill him immediately, but Rukmī’s sister, Rukmiṇī, understanding that this time Kṛṣṇa would not excuse her brother, fell down at Kṛṣṇa's lotus feet and in a very grievous tone, trembling with great fear, began to plead with her husband.

Rukmiṇī first addressed Kṛṣṇa as Yogeśvara. Yogeśvara means "one who is possessed of inconceivable opulence and energy." Kṛṣṇa possesses inconceivable opulence and energy, whereas Rukmiṇī’s brother had only limited military potency. Kṛṣṇa is immeasurable, whereas her brother was measured in every step of his life. Therefore, Rukmī was not comparable even to an insignificant insect before the unlimited power of Kṛṣṇa. She also addressed Kṛṣṇa as the God of the gods.

Krsna Book 64:

You are the Absolute Truth, the Supreme Personality of Godhead and the Supreme Brahman. I therefore offer my respectful obeisances unto You again and again. My dear Lord, Your body is full of transcendental bliss and knowledge, and You are eternal. You are the master of all mystic powers; therefore You are known as Yogeśvara. Kindly accept me as an insignificant particle of dust at Your lotus feet.”

Before entering the heavenly planets, King Nṛga circumambulated the Lord, touched his helmet to the Lord's lotus feet and bowed before Him. Seeing the airplane from the heavenly planets present before him, he was given permission by the Lord to board it. After the departure of King Nṛga, Lord Kṛṣṇa expressed His appreciation for the King's devotion to the brāhmaṇas as well as his charitable disposition and his performance of Vedic rituals.

Krsna Book 87:

Kṛṣṇa cannot be polluted by any sinful activity, Kṛṣṇa never dies, Kṛṣṇa never becomes old, Kṛṣṇa is never subject to lamentation, Kṛṣṇa is never hungry, and He is never thirsty. Whatever He desires is perfectly lawful, and whatever He decides cannot be changed by anyone. These are the eight transcendental qualities of Kṛṣṇa. Besides that, Kṛṣṇa is known as Yogeśvara. He has all the opulences or facilities of mystic powers, such as aṇimā-siddhi, the power to become smaller than the smallest. It is stated in the Brahma-saṁhitā that Kṛṣṇa has entered even within the atom (aṇḍāntara-stha-paramāṇu-cayāntara-stham (Bs. 5.35)). Similarly, Kṛṣṇa, as Garbhodakaśāyī Viṣṇu, is within the gigantic universe, and He is lying in the Causal Ocean as Mahā-Viṣṇu, in a body so gigantic that when He exhales, millions and trillions of universes emanate from His body. This is called mahimā-siddhi. Kṛṣṇa also has the perfection of laghimā: He can become the lightest.

Krsna Book 89:

We should always remember that Kṛṣṇa was playing the part of an ordinary human being, and His horses also, by the will of Kṛṣṇa, played the parts of ordinary horses in hesitating to enter the darkness.

Kṛṣṇa is known as Yogeśvara, as stated in the last portion of the Bhagavad-gītā. Yogeśvaro hariḥ: all mystic powers are under His control. In our experience we can see many human beings who have yogic mystic power and who sometimes perform very wonderful acts, but Kṛṣṇa is understood to be the master of all mystic power. Therefore, when He saw that His horses were hesitant to proceed into the darkness, He immediately released His disc, known as the Sudarśana cakra, which illuminated the sky a thousand times brighter than sunlight. The darkness of the covering of the universe is also a creation of Kṛṣṇa's, and the Sudarśana cakra is Kṛṣṇa's constant companion.

Krsna Book 90:

Although it may be said that yogīs also can expand their bodies into many forms, the yogī’s expansion and Lord Kṛṣṇa's expansion are not the same. Kṛṣṇa is therefore sometimes called Yogeśvara, the master of all yogīs. In the Vedic literature we find that the yogī Saubhari Muni expanded himself into eight. But that expansion was like a television expansion. The television image is manifested in millions of expansions, but those expansions cannot act differently; they are simply reflections of the original and can only act exactly as the original does. Kṛṣṇa's expansion is not material, like the expansion of the television or the yogī. When Nārada visited the different palaces of Kṛṣṇa, he saw that Kṛṣṇa, in His different expansions, was variously engaged in each and every palace of the queens.

Krsna Book 90:

All the wives of Lord Kṛṣṇa were completely absorbed in thought of Him. Kṛṣṇa is known as Yogeśvara, the master of all yogīs, and all the wives of Kṛṣṇa at Dvārakā used to keep this Yogeśvara within their hearts. Instead of trying to be master of all yogic mystic powers, it is better if one simply keeps the supreme Yogeśvara, Kṛṣṇa, within his heart. Thus one's life can become perfect, and one can very easily be transferred to the kingdom of God. It is to be understood that all the queens of Kṛṣṇa who lived with Him at Dvārakā were in their previous lives very greatly exalted devotees who wanted to establish a relationship with Kṛṣṇa in conjugal love. Thus they were given the chance to become His wives and enjoy a constant loving relationship with Him. Ultimately, they were all transferred to the Vaikuṇṭha planets.