Visnusahasranama 102 (from Mbh): sahasrArciH sapta-jihvaH saptaidhAH sapta-vAhanaH amUrtir anagho 'cintyo bhaya-kRd bhaya-nASanaH Lord KRSNa is the original source of the sun's effulgence (sahasrArci), and the seven kinds of fire are His tongue (saptajihva). In His form as Lord SaGkarSaNa, He burns the seven planetary systems to ashes at the time of annihilation (saptaidhAH), and in His form as Lord ViSNu, He maintains and protects the seven planetary systems (saptavAhana). His eternal spiritual form is non-different from His self (amUrti), and He is the supreme purity (anagha). He can be understood only by studying the description of Him in the revealed scriptures, and He cannot be known at all by the process of philosophical speculation (acintya). He curses the atheist and impersonalist speculators to take the forms of jackals in their next births (bhayakRt), and He removes the fearful condition created by such speculators (bhayanAzana). NArada-paJcarAtra verse quoted in Govinda BhASya 3.2.31, Prameya ratnAvalI 1.17, Jaiva dharma 13, DazamUla tattva 3: nirdoSa-guNa-vigraha Atma-tantro nizcetanAtmaka-zarIra-guNaiz ca hInaH Ananda-mAtra-kara-pAda-mukhodarAdiH sarvatra ca svagata-bheda-vivarjitAtmA "Lord KRSNa is supremely independent. His form and qualities are free of any possible flaw. His body is not like the bodies made of matter. His hands, feet, face, belly, and all the other parts of His body are all made of transcendental bliss and nothing else. Lord KRSNa is not different from His body. He does not reside in a material body different from Himself, as the conditioned souls in the material world do. He and His body are one." Bhagavat sandarbha 57 and BRhad BhAgavatAmRta 2.4.160 tika by Sanatana G.: uktaM ca mahAvArAhe -- sarve nityAH zAzvatAz ca dehAs tasya parAtmanaH | heyopAdeya-rahitA naiva prakRtijAH kvacit || paramAnanda-sandohA jJAna-mAtrAz ca sarvataH | deha-dehi-bhidA cAtra nezvare vidyate kvacit || iti || KRSNa sandarbha 33.2: nAtaH paraM parama yad bhavataH svarUpam ity Adi dvitIya-sandarbhodAhAraNa-praghaTTaka-dRSTyA jIvavad deha-dehi-pArthAkyAbhAvena mukhyamatvArthayogAt. kuverAtmajau zrI-bhagavantam. nataH paraM parama yad bhavataH svarUpam iti Adi-zrImad-BhAgavatam 3.9.3; dvitIya-sandarbha-in the second Sandarbha; udAharaNa-prabhaTTaka-dRSTyA-by the description; jIvavat-like an ordinary conditioned soul; deha-of the body; dehi-and the possessor of the body; pArthAkya-of separateness; abhAvena-because of non-existence; mukhyamatvArtha-ayogAt-because of the inappropriateness; kuvera-Atmajau -the two sons of Kuvera; zrI-bhagavantam-to the Supreme Lord. CC 3.5.118-122: pUrNAnanda-cit-svarUpa jagannAtha-rAya tAGre kaili jaDa-nazvara-prAkRta-kAya!! pUrNa-Sad-aizvarya caitanya - svayaM bhagavAn tAGre kaili kSudra jIva sphuliGga-samAna!! dui-ThAJi aparAdhe pAibi durgati! atattva-jJa 'tattva' varNe, tAra ei rIti! Ara eka kariyAcha parama 'pramAda'! deha-dehi-bheda Izvare kaile 'aparAdha'! Izvarera nAhi kabhu deha-dehi-bheda svarUpa, deha, - cid-Ananda, nAhika vibheda Lord JagannAtha is completely spiritual and full of transcendental bliss, but you have compared Him to a dull destructible body composed of material elements. You have calculated that zrI Caitanya, who is Godhead Himself and full in six opulences, to be on the level of an ordinary living being. Instead of knowing Him as the Supreme fire, you have accepted Him as a spark. Because of this offense against Lord JagannAtha and Lord Caitanya you will go to hell. You do not know how to describe the Absolute Truth, nevertheless you have tried to do so, and therefore you must be condemned. You are in complete illusion, for you have distinguished between the body and soul of Lord JagannAtha and Caitanya MahAprabhu. That is a great offense. At no time is there any distinction between the Supreme Lord and His body and soul. His personal identity and His body are made of eternal, blissful spiritual energy. There is no distinction between them. CBh 2.30, BSST: `hari hari' bali' DAke vadana sabAra uThila kIrtana-rUpa kRSNa-avatAra As they all chanted the names of Hari, Lord KRSNa manifested there in the form of kIrtana. All the residents of zrI NavadvIpa-MAyApur began to hear and chant the sound vibration of zrI Hari's names, which are nondifferent from Hari Himself, with their pure service inclined tongues. As a result, Lord KRSNa, who is nondifferent from His holy names, appeared there in the form of His glorification, sound vibration, and holy names. RAghava PaNDita, ZrI Hari-bhakti ratna prakAza 3.2.9(a): atha yatra bhautika-dehas tatra maya. yatra maya tatra guNaH. yatra guNas tatra pralayo dhruva eva. evaM bhautika- dehe deha-dehi-bhedo vartate. ataH sa eva nazvaraH. Izvarasya zrI-vRndavana-candrasya na bhautiko dehaH. yatha sammohana-tantre sanaka uvaca Where there is a body composed of material elements, the illusory potency, mAyA, is present. Where there is the illusory potency, mAyA, the three modes of material nature are present. Where there are the modes of material nature, eventual destruction is unavoidable. In a body composed of material elements there is a difference between the body and the owner of the body. The material body is not eternal. zri KRSNa, the Supreme Personality of Godhead, who is a moon shining in VRndAvana, does not have a body made of the material elements. This is confirmed in the Sammohana-tantra, where Sanaka-kumAra says: Text 9 (b) tad-AnandamayI rAdhA tad-Anandamayo hariH na bhautiko deha-bandhas tayor Ananda-rupayoH "RAdhA is full of bliss. Lord Hari is full of bliss. Their bodies are not made of material elements. They are forms of bliss." Text 10 tathaivezvarasya deha-dehI-bhedo nAsti. yathA kaurme deha-dehI-vibhedas tu nezvare vidyate kvacit ato lIlAmayo dehaH kRSNasya paramAtmanaH For the Supreme Personality of Godhead there is no difference between the body and the owner of the body. This is described in the Kurma PurANa: "The difference between the body and the owner of the body does not exist in the Supreme Lord. KRSNa, the Supreme Personality of Godhead, has a body made of transcendental pastimes." Text 11 tathA Adi-yAmale sarveSaM nazvaro deho deha-dehi-vibhedataH sarvatmakanandamaye pralayaH kim u jayate This is also described in the Adi-yAmala: "Because the body and the owner of the body are different, everyone's body is subject to death. How can death appear in that which is full of all bliss?" Text 12 tatha sRSTiM sthitiM ca pralayaM yaH karoti sa IzvaraH tasmin sarvaNi lIyante sa kutra parilIyate This is also described in the following words: "He who creates, maintains, and destroys the worlds is the Supreme Personality of Godhead. Everything merges in Him. Into what shall He merge?" Text 13 atha zrI-kRSNacandrasya deho nityo na bhautikaH. tasmin deha-dehi-bhedo nasti. tat kim iti tad atra zruyatam udayate bahir yo 'sau sthula-sukSma-paraH puman lIlaya sa-tanur bhati nityanandaH sanatanaH zri KRSNacandra's body is eternal. It is not made of material elements. For Him there is no difference between the body and the owner of the body. This is described in the scriptures: Baladeva V., Prameya ratnAvalI 1.12(c), 16, 17: mUrtatvaM pratipattavyaM cit-sukhasyaiva rAgavat vijJAna-ghana-zabdAdi- kIrtanAc cApi tasya tat deha-dehi-bhidA nastIty etenaivopadarzitam Lord Govinda possesses a form of spiritual bliss, just as a melody, although apparently formless, actually possesses a subtle form within the mind. The mantra beginning "vijNAna-ghana" confirms that the Lord's form is not material, but a spiritual manifestation which is eternal and full of knowledge and bliss, and that there is no difference between the Lord and His spiritual form. na bhinnA dharmiNo dharmA bheda-bhAnaM vizeSataH yasmAt kAlaH sarvadAstIty Adi-dhIr viduSAm api The Supreme Personality of Godhead is not different from His transcendental form and attributes, and any apparent distinction is an illusion. He is the original learned philosopher, and He is the source of eternal time. evam uktaM nArada-paJcarAtre nirdoza-pUrNa-guNa-vigraha Atma-tantro nizcetanAtmaka-zarIra-guNaiz ca hInaH AnAnda-mAtra-kara-pAda-mukhodarAdiH sarvatra ca svagata-bheda-vivarjitAtmA This is described in the NArada PaJcarAtra: "The independent Supreme Personality of Godhead possesses a spiritual form full of perfect and faultless qualities. He is not different from the hands, feet, face, belly, or other parts of his form, which are all made exclusively of transcendental bliss." BVT, AmnAya sUtra 1.1.7 (also partially quoted in Laghu BhAgavatAmRta 1.5.342): paramAnanda-sandoha- jJAna-mAtra ca sarvataH deha-dehi-bhidA cAtra nezvare vidyate kvacit “All the forms of the Supreme Personality of Godhead are full of knowledge and bliss. The Supreme Personality of Godhead and His forms are never different.” zrIla JIva GosvAmI explains: akhaNDa-tattva-rUpo bhagavAn sAmanyAkArasya sphUrti-lakSaNatvena sva-prabhAkArasya brahmaNo ‘py Azraya iti yuktam eva. “The Supreme Personality of Godhead is never different from any of His forms. He is the shelter of the effulgent impersonal Brahman, which is the light emanating from His transcendental form.” BVT, KRSNa saMhitA 1.15: AdheyAdhAra-bhedaz ca deha-dehi-vibhinnatA dharma-dharmi pRthag bhAvA na santi nitya-vastuni Actually there is no difference between His various forms, because in the Absolute Truth there is no difference between the container and its contents, the body and its owner, or the occupation and its performer. In the conditioned state, these differences are found in the human body due to the misconception of identifying the body as the self. These differences are natural for material objects. BVT, HarinAma CintAmaNi 2.26: nAma rUpa guNa lIlA abhinna udaya acit samparke baddha jIve bhinna haya Lord Krsna’s name, form dualities and pastimes are not different from another. The conditioned soul’s material names, forms, qualities and activities are different from each other. BVT, Dasamula tattva 3: There is a kArikA (to define the form of the Lord): deha-dehi-bhidA nAsti dharma-dharmi-bhidA tathA zrI kRSNa svarUpe pUrNo' dvaya-jJAnAtmAke kila Unlike the jIva, in KRSNa there is no difference between himself and his body, between himself and his qualities. In his spiritual form, his body is his self and his qualities are himself.