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NITAAI-Veda.nyf > All Scriptures By Acharyas > Bhaktivinoda Thakura > Krishna Samhita > Sri Krishna Samhita > Chapter-IV

Chapter Three

Descriptions of

the Lord's Incarnations

 

TEXT 1

bhagavac-chakti-karyeshu        trividheshu sva-shaktiman

vilasan vartate krishnash        cij-jiva-mayikeshu ca

The two philosophies—advaita-vada, or monism, from Vedanta and materialism from Sankhya—have been current from time immemorial. Monism has been further divided into two, namely vivarta-vada and Mayavada. Among all these philosophers, some say the material world is a transformation of Brahman, some say it is false, and some have established the material world as beginningless. Swanlike persons, however, say that although Lord Krishna is separate from all activities and their cause, by His inconceivable potency and through His three principle energies the Lord is nevertheless present and involved in the activities of Vaikuntha, the living entities, and the material world.

TEXT 2

cit-karyeshu svayam krishno        jive tu paramatmakah

jade yajneshvarah pujyah        sarva-karma-phala-pradah

Krishna is personally present in spiritual activities, He is present as Supersoul in the living entities, and He is worshiped as Yajneshvara in the material world. He alone awards the results of all activities.

TEXT 3

sarvamshi sarva-rupi ca        sarvavatara-bijakah

krishnas tu bhagavan sakshan        na tasmat para eva hi

All the existing personal expansions and all the created separated expansions, the living entities, are products of Krishna's energy, therefore Lord Shri Krishna is the origin of all expansions. Nothing can manifest outside of His energy, therefore He is the source of all forms. All incarnations of the Lord emanate from Him, therefore He is the source of all incarnations. Lord Shri Krishna is the Supreme Personality of Godhead. There is no truth superior to Him.

TEXT 4

acintya-shakti-sampannah        sa krishnah karunamayah

maya-baddhasya jivasya        kshemaya yatnavan sada

That Krishna is inconceivably powerful and merciful. He is ardently engaged in the welfare of the living entities who have been conditioned by Maya due to misuse of their independence.

TEXT 5

yad yad bhagavato jivas        tat tad bhagavato harih

avatirnah svashaktya sah        kridativa janaih saha

When the conditioned souls receive various forms according to their nature, the Supreme Lord Krishna, by His inconceivable potency, agrees to accompany them by incarnating and enjoying pastimes with them.

TEXT 6

matsyeshu matsya-bhavo hi        kacchape kurma-rupakah

meru-dandayute jive        varaha-bhavavan harih

When the living entities accept the position of fish, the Lord accepts His fish incarnation, Matsya. Matsya is without danda. When the living entities gradually accept the position of vajra-danda, then the Lord incarnates as Kurma. When vajra-danda gradually becomes meru-danda, the Lord incarnates as Varaha.

TEXT 7

nrisimho madhya-bhavo hi        vamanah kshudra-manave

bhargavo 'sabhyavargeshu        sabhye dasharathis tatha

When the living entities accept the combined position of human and animal, the Lord accepts His incarnation of Nrisimha. When the living entities are short, He appears as Vamana. When the living entities are uncivilized, He comes as Parashurama. When they are civilized, He appears as Ramacandra.

TEXT 8

sarva vijnana-sampanne        krishnas tu bhagavan svayam

tarka-nishthanare buddho        nastike kalkir eva ca

When the living entities possess the wealth of practical knowledge, then Lord Krishna Himself appears. When the living entities develop the tendency for argument, the Lord appears as Buddha. And when they are atheistic, the Lord comes as Kalki. These are well-known facts.

TEXT 9

avatara harer bhavah        kramorddhva-gatimad-dhridi

na tesham janma-karmadau        prapanco vartate kvacit

In the course of the gradual development of the living entities' hearts, the Lord incarnates in a form corresponding to the mood of the devotees. The source and activities of those forms are untouched by material contamination.

TEXT 10-11

jivanam krama-bhavanam        lakshananam vicaratah

kalo vibhajyate shastre        dashadha rishibhih prithak

tat tat kalagato bhavah        krishnasya lakshyate hi yah

sa eva kathyate vijnair        avataro hareh kila

After consideration, the sages have divided the history of the living entities' advancement into ten periods of time. Each period has different symptoms, with each successive mood superior to the previous. Each progressive mood is described as an incarnation.

TEXT 12

kenacid bhajyate kalash        catur-vimshatidha vida

ashtadasha-vibhage va        cavatara-vibhagashah

Some learned scholars have divided this period of time into twenty-four and ascertained twenty-four incarnations. Yet there are others who have divided it into eighteen with the corresponding number of incarnations.

TEXT 13

mayaya ramanam tuccham        krishnasya cit svarupinah

jivasya tattva-vijnane        ramanam tasya sammatam

Some people say that the Supreme Lord is omnipotent, therefore He may sometimes incarnate by His inconceivable energy in a material body, and all incarnations can therefore be accepted simply as historical incidents. According to the opinion of swanlike Vaishnavas, this statement is extremely unreasonable because it is impossible for Lord Krishna to accept a material body and perform material activities. Such action would be insignificant and abominable for Him. But His appearance and pastimes in the hearts of the realized living entities' are accepted by both the sadhus and Krishna.

TEXT 14

chayayah surya-sambhogo        yatha na ghatate kvacit

mayayah krishna-sambhogas        tatha nasyat kadacana

As the sun cannot enjoy its shadow, Krishna cannot enjoy maya.

TEXT 15

mayashritasya jivasya        hridaye krishna-bhavana

kevalam kripaya tasya        nanyatha hi kadacana

What to speak of Krishna enjoying maya, He is not even seen by persons who are under the shelter of maya. Yet simply by the mercy of Krishna one can easily see Him through samadhi.

TEXT 16

shri krishna-caritam sakshat        samadhi-darshitam kila

na tatra kalpana mithya        netihaso jadashritah

The pure activities of Krishna have been perceived through the samadhi of swanlike persons like Vyasadeva. Krishna's activities are not exactly historical like those of people under the clutches of maya, because Krishna's activities are not limited to any time or place. Nor are His activities comparable with the activities of ordinary people.

TEXT 17

vayam tu caritam tasya        varnayamah samatasah

tattvatah kripaya krishna-        chaitanyasya mahatmanah

After careful consideration and by the mercy of Shri Krishna Chaitanya we will herein briefly describe the activities of Krishna.

TEXT 18

sarvesham avataranam        artho bodhyo yatha maya

kevalam krishna-tattvasya        cartho vijnapito 'dhuna

The explanation on the science of Krishna that is presented in this book may be applied to His various incarnations. The conclusion is that Krishna is the root cause and seed of all incarnations. He is eternally enjoying pastimes with the living entities as the Supersoul. The Supersoul reciprocates according to the mood and realization a living entity acquires while traveling on the path of fruitive activities. But Krishna does not personally appear until spiritual attachment arises in the hearts of the living entities. Therefore all other incarnations appear from the Supersoul, of whom Krishna is the original seed (see Chapter 2 verses 22-23).

TEXT 19

vaishnavah sara-sampannas        tyaktva vakya-malam mama

grihnam tu sara-sampattim        shri krishna-caritam muda

We appeal to the swanlike Vaishnavas to ignore the imperfections of these verses and happily relish Krishna's activities, which are the essence and wealth of all living entities.

TEXT 20

vayam tu bahu-yatnena        na shakta desha-kalatah

samuddhartum manisham na        prapanca-pidita yatah

Regarding these descriptions of Krishna's activities, despite much effort we were unable to restrain our intelligence from considerations of time and space, because we are not free from the pangs of material life.

TEXT 21

tathapi gaura-candrasya        kripa-vari-nishevanat

sarvesham hridaye krishna        rasabhavo nivartatam

Still, after drinking the shower of mercy from Shri Gaurachandra, the son of Shaci and our only guide, let whatever little we have described herein enter the hearts of all living entities to fill the absence of krishna-rasa; that is, let everyone relish the transcendental mellows in relationship with Krishna.

 

Thus ends the Third Chapter of Shri Krishna-samhita, entitled

“Descriptions of the Lord's Incarnations.”

 

May Lord Krishna be pleased.