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NITAAI-Veda.nyf > All Scriptures By Acharyas > Pancharatra > Satvata Tantra > Patala Three Avatara-bheda-kathana

Patala Three Avatara-bheda-kathana

Description of Different Kinds of Incarnations

 

Text 1

 

shri-narada uvaca

 

kathita bhagavan vishnor

     avatara mahatmanah

sampurnamsha-kala-bhedair

     bhavaniyas tvaya prabho

 

     shri-naradah uvaca-Shri Narada said; kathita-said; bhagavan-O Lord; vishnoh-of Lord Vishnu; avatara-incarnations; mahatmanah-of the great hearted one; sampurna-full; amsha-part; kala-and parts of a part; bhedaih--with distinctions; bhavaniyah-should be meditated; tvaya-by you; prabhah-O lord.

 

 

     Shri Narada said: O Lord, you have described the many incarnations of Lord Vishnu. Now please describe His sampurna (complete), amsha (partial), and kala (parts of a part) forms.

 

Text 2

 

nirvikalpasya krishnasya

     brahmanah paramatmanah

katham amsha-kala-bhoga

     etad varnaya no vibho

 

     nirvikalpasya-only; krishnasya-of Lord Krishna; brahmanah-of Brahman; paramatmanah-of the Supersoul; katham-how?; amsha-kala-bhogah-part and parts of a part; etat-that; varnaya-please describe; nah-to us; vibhah-O Lord.

 

 

     What is the nature of the partial and sub-partial incarnations of Lord Krishna, Brahman, and Paramatma? O Lord, please tell this to us.

 

 

Text 3

 

shri-shiva uvaca

 

satyam uktam tvaya brahman

     krishnasya jagad-atmanah

avatareshu sarveshu

     bhedad amsha-kala svatah

 

     shri-shivah uvaca-Shri Shiva said; satyam-truth; uktam-said; tvaya-by you; brahman-O brahmana; krishnasya-of Lord Krishna; jagat-of the universes; atmanah-the Supersoul; avatareshu-in the incarnations; sarveshu-all; bhedat-from differences; amsha-kala-parts and parts of a part; svatah-personally.

 

 

     Shri Shiva said: O brahmana, you have spoken the truth. All the incarnations of Lord Krishna and His Paramatma expansion are divided into amsha (parts) and kala (parts of a part).

 

Text 4

 

na varnayanti nipuna

     jnanino bhagavat-parah

avikarad acyutac ca

     nirbhedad brahma-rupinah

 

     na-not; varnayanti-describe; nipuna-the wise; jnaninah-philosophers; bhagavat-parah-who are devoted to the Lord; avikarat-because of being changeless; acyutat-because of being eternal; ca-and; nirbhedat-because of not having any divisions; brahma-rupinah-of the form of Brahman.

 

 

     Because it is eternal, undivided, and always changeless, the wise philosophers devoted to the Lord never describe any incarnations of Brahman.

 

 

Text 5

 

kintu jnana-prabhavadeh

     purnamshamshanudarshanat

purnam amsha-kala-bhagam

     vadanti jagad-ishituh

 

     kintu-however; jnana-prabhav-adeh-beginning with knowledge and power; purna-full; amsha-part; amsha-part; anudarshanat-from seeing; purnam-full; amsha-part; kala-bhagam-parts of a part; vadanti-say; jagad-ishituh-of the Lord of the universes.

 

 

     They say that the forms of the Lord of the universes are considered full (purna), partial (amsha), or sub-partial (kala) according to the knowledge, power, and other opulences the Lord manifests.

 

Text 6

 

santi yadyapi sarvatra

     jnana-virya-gunadayah

tathapi karyatah kecid

     drishyante na hi sarvatah

 

     santi-are; yadyapi-although; sarvatra-everywhere; jnana-knowledge; virya-power; guna-qualities; adayah-beginning with; tathapi-nevertheless; karyatah-accroding to work; kecit-some; drishyante-are seen; na-not; hi-indeed; sarvatah-in all respects.

 

 

     Although the Lord always manifests His knowledge, power, and other opulences, His incarnations, because of the nature of Their mission, do not manifest them in full.

 

 

Text 7

 

aishvarya-jnana-dharmash ca

     vairagyam shrir yashas tatha

esham sandarshanat sakshat

     purno vidvadbhir ucyate

 

     aishvarya-mystic power; jnana-knowledge; dharmah-religion; ca-and; vairagyam-renunciation; shrih-wealth; yashah-fame; tatha-so; esham-of them; sandarshanat-from seeing; sakshat-directly; purnah-full; vidvadbhih-by the wise; ucyate-is said.

 

 

     The form of the Lord that manifests in full the opulences of mystic power, knowledge, piety, renunciation, wealth, and fame are called the full (purna) manifestation of the Lord by the wise.

 

Text 8

 

etesham api bhaganam

     alpalpa-darshanam asau

vibhaty amsha-kala-bhedo

     bhagavan bhaga-bheda-dhrik

 

     etesham-of them; api-also; bhaganam-parts; alpa-less; alpa-and less; darshanam-from the sight; asau-He; vibhati-is manifested; amsha-parts; kala-and parts of a part; bhedah-divison; bhagavan-the Supreme Personality of Godhead; bhaga-bheda-dhrik-having various divisions.

 

 

     As the Lord's incarnations manifest less and less of these opulences they are considered partial (amsha) and sub-partial (kala) incarnations.

 

 

Text 9

 

amshas turiyo bhagah syat

     kala tu shodashi-mata

shata-bhago vibhutish ca

     varnyate kavibhih prithak

 

     amshah-a partial incarnation; turiyah-a fourth; bhagah-part; syat-is; kala-a sub-partial; tu-indeed; shodashi-mata-a sixteenth; shata-a hundredth; bhagah-part; vibhutih-an opulence; ca-and; varnyate-is said; kavibhih-by the wise; prithak-difference.

 

 

     Partial (amsha) incarnations manifest one fourth of the Lord's opulence, sub-partial (kala) incarnations manifest one sixteenth, and potency (vibhuti) incarnations manifest one hundredth of the Lord's opulence.

 

Text 10

 

ato jnanasya dharmasya

     vairagyaishvaryayoh shriyah

yashasash ca prithag bhedam

     mattah shrinu dvijottama

 

     atah-from this; jnanasya-of knowledge; dharmasya-of piety; vairagya-of renunciation; aishvaryayoh--of mystic power; shriyah-of wealth; yashasah-of fame; ca-and; prithag-variously; bhedam-difference; mattah-from me; shrinu-please hear; dvija-of brahmanas; uttama-O best.

 

 

     O best of brahmanas, now please hear from me the nature of the opulences of mystic power, knowledge, piety, renunciation, wealth, and fame.

 

 

Text 11

 

utpatti-pralayau caiva

     vidyavidye gatagati

esham jnanam vadanty anga

     jnanam shad-vidham uttamam

 

     utpatti-in creation; pralayau-destruction; ca-and; eva-indeed; vidya-knowledge; avidye-and ignorance; gata-going (to the material world); agati-returning (to the spiritual world); esham-of them; jnanam-knowledge; vadanti-say; anga-O pious one; jnanam-knowledge; shad-vidham-six kinds; uttamam-transcendental.

 

 

     O pious one, transcendental knowledge is of six kinds, knowledge of: 1. the creation of the material unierses, 2. the destruction of the material universes, 3. ignorance, 4. knowledge, 5. going (to the material world), and 6. returning (to the spiritual world).

 

Text 12

 

satyam shaucam daya maunam

     dharmash catur-vidhah smritah

 

     satyam-truthfulness; shaucam-cleanliness; daya-mercy; maunam-silence; dharmah-piety; catur-vidhah-four kinds; smritah-considered.

 

 

     Piety has four aspects: 1. honesty, 2. purity, 3. mercy, and 4. silence (from materialistic talking).

 

 

Text 13

 

amano vyatirekash ca

     aindriyas tu vashi-kritah

evam catur-vidho bhadra

     vairagyah samudahritah

 

     amanah-humility; vyatirekah-giving honor to others; ca-and; aindriyah-renunciation of sense-happiness; tu-indeed; vashi-kritah-self-control; evam-thus; catuh-four; vidhah-kinds; bhadra-O noble one; vairagyah-renunciation; samudahritah-said.

 

 

     O noble one, the four kinds of renunciation are: 1. humility, 2. giving honor to others, 3. renunciation of material sense-happiness, and 4. self-control.

 

Text 14

 

anima laghima caiva

     mahima tad-anantaram

prakamyam caiva praptish ca

     ishita vashita tatha

kamasyavasita hy ete

     ashtaishvaryah prakirtitah

 

     anima-becoming the smallest; laghima-becoming light; ca-and; eva-indeed; mahima-becoming large; tad-anantaram-after that; prakamyam-attaining one's desire; ca-and; eva-indeed;; praptih-attaining anything; ca-and; ishita-power; vashita-control; tatha-so; kamasya-of desire; avasita-doing; hi-indeed; ete-they; ashta-eigght; aishvaryah-mystic powers; prakirtitah-said.

 

 

     The eight mystic powers are: 1. becoming very small (anima), 2. becoming very light and thus able to fly here and there (laghima), 3. becoming very large (mahima), 4. having one's desires always fulfilled (prakamya), 5. being able to get anything (prapti), 6. becoming very powerful (ishita), 7. bringing others under one's control (vashita), and 8. being able to contradict the laws of material nature and thus do any impossible thing (kamavasayita).

 

 

Text 15

 

bhrityamatya-suhrid-bandhu-

     putra-pautra-kalatrakah

vaso-bhushana-koshash ca

     sainika chaturangini

gatva bhur astra-shastre ca

     durgadyah shriya iritah

 

     bhritya-servants; amatyacounselors; suhrit-friends; bandhu-relatives; putra-children; pautra-grandchildren; kalatrakah-wives; vasah-garments; bhushana-ornaments; koshah-treasuries filled with valuables; ca-and; sainika-army; chaturangini-consisting of four groups of fighters; gatva-having gone; bhuh-land; astra-shastre-weapons for striking and throwing; ca-and; durga-fortresses; adyah-beginning with; shriya-wealth; iritah-is said.

 

 

     Wealth is said to be the possession of servants, counselors, friends, relatives, children, grandchildren, wives, garments, ornaments, treasuries filled with valuables, armies consisting of four divisions (elephants, chariots, cavalry, and infantry), land, many kinds of weapons, fortresses, and many other things.

 

Text 16

 

yashas tu pumso bhavati

     karmato gunatas tatha

 

     yashah-fame; tu-indeed; pumsah-of a person; bhavati-is; karmatah-because of deeds; gunatah-because of qualities; tatha-so.

 

 

     A person is famous because of his deeds or his virtues.

 

 

Text 17

 

karma catur-vidham proktam

     srishti-sthiti-layatmakam

tatha lilavataranam

     caritam paramadbhutam

 

     karma-deeds; catur-vidham-four kinds; proktam-said; srishti-ceration; sthiti-maintenance; laya-destruction; atmakam-nature; tatha-so; lila-pastime; avataranam-incarnations; caritam-actions; parama-supremely; adbhutam-wonderful.

 

 

     The Lord's deeds are of four kinds: 1. creation of the material universes, 2. maintainenace of the material universes, 3. destruction of the material universes, and 4. the very wonderful activities of His pastime incarnations.

 

Text 18

 

gunany aparimeyani

     kirtitani manishibhih

tathapy aham dvi-shashthim te

     varnayamy anupurvashah

 

     gunani-virtues; aparimeyani-countless; kirtitani-said; manishibhih-by the wise; tathapi-still; aham-I; dvi-shashthim-62; te-to you; varnayami-will describe; anupurvashah-one after another.

 

 

     The wise say that the Lord's virtues cannot be counted. Still, I will describe 62 of them to you.

 

 

Text 19

 

brahmanyash ca sharanyash ca

     bhakta-vatsalyam eva ca

datritvam satya-sandhatvam

     vikrantatvam niyamyata

 

     brahmanyah-the Deity of the brahmanas; ca-and; sharanyah-the shelter; ca-asnd; bhakta-vatsalyam-the lover of the devotees; eva-indeed; ca-and; datritvam-the giver; satya-sandhatvam-truthfulness; vikrantatvam-strength; niyamyata-self-control.

 

 

     The Lord's virtues are: 1. love for the brahmanas (brahmanya), 2. being the shelter of the surrendered souls (sharanya), 3. love for the devotees (bhakta-vatsalya), 4. generosity (datritva), 5. truthfulness (satya-sandhatva), 6. great strength (vikrantatva), 7. self-control (niyamyata), . . .

 

Text 20

 

durjayatvam duhsaratvam

     nishevyatvam sahishnuta

akshobhyatvam svatantratvam

     nairapekshyam sva-saushthavam

 

     durjayatvam-invicibility; duhsaratvam-freedom from being hurt; nishevyatvam-being the object of service; sahishnuta-tolerance; akshobhyatvam-being unagitated; svatantratvam-independence; nairapekshyam-being aloof from matter; sva-saushthavam-being the best.

 

 

 . . . 8. invicibility (durjayatva), 9. being free from becoming hurt (duhsaratva), 10. being the proper object of service (nishevyatva), 11. tolerance (sahishnuta), 12. peacefulness (akshobhyatva), 13. independence (svatantratva), 14. being aloof from material things (nairapekshya), 15. being the best (sva-saushthava), . . .

 

 

Text 21

 

shauryam audaryam astikyam

     sthairyam dhairyam prasannata

gambhiryam prashrayah shilam

     pragalbhyam ritu-mangalam

 

     shauryam-heroism; audaryam-magnaminity; astikyam-religiousness; sthairyam-steadiness; dhairyam-peace of mind; prasannata-cheerfulness; gambhiryam-depth; prashrayah-humility; shilam-good character; pragalbhyam-boldness; ritu-honesty; mangalam-auspiciousness.

 

 

 . . . 16. heroism (shaurya), 17. nobility (audaryam), 18. religiousness (astikya), 19. steadiness (sthairya), 20. peacefulness (dhairya), 21. cheerfulness (prasannata), 22. profundity (gambhirya), 23. humility (prashraya), 24. good character (shila), 25. boldness (pragalbhya), 26. honesty (rita), 27. auspiciousness (mangala), . . .

 

Text 22

 

samo damo balam dakshyam

     kshemam harsho 'nahankritih

santosha arjavam samyam

     mano-bhagyam shrutam sukham

 

     samah-control of the mind; damah-control of the senses; balam-prowess; dakshyam-exprtise; kshemam-well-being; harshah-joyfulness; anahankritih-freedom from false ego; santosha-satisfaction; arjavam-rightousness; samyam-treating others equally; mano-bhagyam-being cheerful at heart; shrutam-scholarship; sukham-happiness.

 

 

 . . . 28. control of the mind (sama), 29. control of the senses (dama), 30. power (bala), 31. expertise (dakshya), 32. bringing happiness (kshema), 33. joyfulness (harsha), 34. freedom from false ego (anahankriti), 35. satisfaction (santosha), 36. righteousness (arjava), 37. being equal to all (samya), 38. being cheeful at heart (mano-bhagya), 39. scholarship (shruta), 40. happiness (sukha), . . .

 

 

 

Text 23

 

tyago 'bhayam pavanam ca

     tejah kaushalam ashrayah

dhritih kshama smritir lajja

     sraddha maitri dayonnatih

 

     tyagah-renunciation; abhayam-fearlessness; pavanam-purity; ca-and; tejah-prowess; kaushalam-cleverness; ashrayah-being a shelter; dhritih-patience; kshama-tolerance; smritih-memory; lajja-shyness; sraddha-faith; maitri-friendship; daya-mercy; unnatih-dignity.

 

 

 . . . 41. renunciation (tyaga), 42. fearlessness (abhaya), 43. purifying others (pavana), 44. glory (tejah), 45. cleverness (kaushala), 46. being a shelter for others (ashraya), 47. resolution (dhriti), 48. forgiveness (kshama), 49. memory (smriti), 50. shyness (lajja), 51. faithfulness (sraddha), 52. friendliness (maitri), 53. compassion (daya), 54. dignity (unnati), . . .

 

Text 24

 

shantih pushtih suvak shuddhir

     buddhir vidya sva-rakshata

ete te bhaga-bhedas tu

     kathita hy anupurvashah

 

     shantih-peace; pushtih-nourishment; suvak-eloquence; shuddhih-purity; buddhih-intelligence; vidya-knowledge; sva-rakshata-protection; ete-these; te-to you; bhaga-bhedah-types; tu-indeed; kathita-spoken; hi-indeed; anupurvashah-one after the other.

 

 

 . . . 55. tranquility (shanti), 56. prosperity (pushti), 57. eloquence (suvak), 58. purity (shuddhi), 59. intelligence (buddhi), 60. knowledge (vidya), 61. wisdom (vidya), and 62. protection (sva-rakshata). These are some of the Lord's opulences. Now I have described them to you.

 

 

Text 25

 

esham prakasho yatrasit

     sa purnah parikirtitah

amsha-prakashad amshah syat

     kalayas tu kala smritah

 

     esham-of them; prakashah-manifestation; yatra-where; asit-is; sa-He; purnah-full; parikirtitah-is said; amsha-prakashat-from a partial manifestation; amshah-partial incarnation; syat-is; kalayah-of a lesser part; tu-indeed; kala-sub-partial; smritah-is considered.

 

 

     The form of the Lord that manifests all these qualities in full is called the Lord's full (purna) manifestation. An incarnation that manifests these qualities in part is considered an partial (amsha) incarnation, and an incarnation that manifests these qualities in a lesser part is considered a sub-partial (kala) incarnation.

 

Text 26

 

vibhutes tu vibhutih syad

     esha bhedo na hi svatah

nirvikalpasya satyasya

     para-brahma-svarupinah

narayanasya shuddhasya

     shri-krishnasya mahatamanah

 

     vibhuteh-of potency; tu-indeed; vibhutih-potency; syat-is; esha-this; bhedah-distinction; na-not; hi-indeed; svatah-independently; nirvikalpasya satyasya para-brahma-svarupinah-of the independent Supreme Personality of Godhead; narayanasya-Lord Narayana; shuddhasya-pure; shri-¨krishnasya-of Lord Krishna; mahatamanah-the Supreme.

 

 

     An incarnation that manifests these qualities in still lesser part is considered a potency (vibhuti) incarnation. Shri Krishna is not an incarnation or a partial expansion of the Supreme, for He is the original, eternal, pure, spiritual, sole Supreme Personality of Godhead Himself.

 

 

Text 27

 

yatah krishnavatarena

     bhaga-bhedah prithak prithak

sandarshitah prithak karye

     tasmat sampurna ucyate

 

     yatah-from which; krishnavatarena-by the incarnation of Shri Shiva saidKrishna; bhaga-bhedah-opulences; prithak-one; prithak-after another; sandarshitah-displayed; prithak-specific; karye-to the activity; tasmat-therefore; sampurna-full; ucyate-is said.

 

 

     Because in the course of performing His activities He displayed all these opulences one after another as it was appropriate, Lord Krishna is the full and complete (purna) form of the Lord.

 

Text 28

 

hayagrivady-avatare

     tasmad alpa-tara yatah

darshita bhaga-bheda vai

     tasmad amshah prakirtitah

 

     hayagriva-with Hayagriva; adi-beginning; avatare-in the incarnations; tasmat-from Him; alpa-tara-less; yatah-from that; darshita-is shown; bhaga-bhedah-opulences; vai-indeed; tasmat-therefore; amshah-partial; prakirtitah-are said.

 

 

     The incarnations beginning with Lord Hayagriva manifest these opulences to a lesser degree than Lord Krishna does, and therefore they are called partial (amsha) incarnations.

 

 

Text 29

 

yato ramo matsya-kurma-

     varaha narakeshari

manvantaravatarash ca

     yajnadya hayashirshavan

 

     yatah-from which; ramah-Rama; matsya-Matsya; kurma-Kurma; varaha-Varaha; narakeshari-Nrisimha; manvantaravatarah-the manvantara incarnations; ca-and; yajna-with Lord yajna; adyah-beginning; hayashirshavan-Hayagriva.

 

 

     These incarnations are Rama, Matsya, Kurma, Varaha, Nrisimha, Hayagriva, the manvantara incarnations headed by Yajna, . . .

 

Text 30

 

tatha shukladayo hy avir-

     bhava rishabha atmavan

nara-narayano dattah

     kalau ca buddha-kalkinau

 

     tatha-so; shukla-adayah-beginning with Shukla; hi-indeed; avirbhavah-incarnations; rishabha-Rishabha; atmavan-spiritual; nara-narayanah-Nara-Narayana; dattah-Dattatreya; kalau-in Kali-yuga; ca-and; buddha-kalkinau-Buddha and Kalki.

 

 

 . . . the incarnations headed by Shukla, Rishabha, Nara-Narayana Rishis, Dattatreya, and, in Kali-yuga, Buddha and Kalki.

 

 

Text 31

 

jnana-karma-prabhavadyair

     amsha vishnoh prakirtitah

arjune tu naraveshah

     krishno narayanah svayam

 

     jnana-knowledge; karma-activities; prabhava-powers; adyaih-beginning with; amsha-parts; vishnoh-of Lord Vishnu; prakirtitah-are said; arjune-in Arjuna; tu-indeed; nara-Nara; aveshah-entrance; krishnah-Krishna; narayanah-the Supreme Personality of Godhead; svayam-Himself.

 

 

     These incarnations are said to have displayed only a part of Lord Vishnu's knowledge, pastimes, powers, and other opulences. Nara Rishi entered Arjuna, and therefore Arjuna is an avesha incarnation of Nara Rishi. Lord Krishna, however, is the original Supreme Personality of Godhead Himself.

 

Text 32

 

kumara-narada-vyasa

     brahmaratadayah kalah

jnanamsha-yuktah shri-vishnor

     avatara mahatmanah

 

     kumara-narada-vyasa-the four Kumaras, Nara, and Vyasa; brahmaratadayah-Sukadeva and others; kalah-sub-partial incarnations; jnanamsha-yuktah-with only a part of the knowledge; shri-vishnoh-of Lord Vishnu; avatara-incarnations; mahatmanah-of the Lord.

 

 

     The Kumaras, Narada, Vyasa, Shukadeva, and others are sub-partial (kala) incarnations. They display a part of the Lord's transcendental knowledge.

 

 

Text 33

 

gayah prithush ca bharatah

     shakti-yuktah kala matah

gunavatara brahmadyas

     tad-amsha ye vibhutayah

 

     gayah-Gaya; prithuh-Prithu; ca-and; bharatah-Bharata; shakti-yuktah-endowed with potency; kala-parts; matah-considered; gunavatara-incarnations of the modes of nature; brahmadyah-beginning with Brahma; tad-amsha-parts of them; ye-who; vibhutayah-potencies.

 

 

     Gaya, Prithu, and Bharata are sub-partial (kala) incarnations endowed with specific potencies (shakti). The incarnations of the modes of nature are headed by Brahma. The parts of these incarnations are the potency (vibhuti) incarnations.

 

Text 34

 

esha maya te kathitah

     sampurnamsha-kala-bhida

karyanurupa viprendra

     bhaga-bheda-pradarshanat

 

     esha-this; maya-by me; te-to you; kathitah-spoken; sampurna-full; amsha-partial; kala-sub-partial; bhida-divisions; karya-actions; anurupa-according to; viprendra-O king of the brahmanas; bhaga-bheda-pradarshanataccording to the way the opulences are displayed.

 

 

     O king of the brahmanas, in this way I have described to You the Lord's full (purna) manifestation, and His partial (amsha) and sub-partial (kala) incarnations, which are considered according to the degree the Lord's transcendental activities and opulences are displayed.

 

 

Text 35

 

na brahmano bhida vipra

     shri-krishnasya ca sattama

narayanasya va saumya

     hy avatari-svarupinah

 

     na-not; brahmanah-of Brahman; bhida-divisions; vipra-O brahmana; shri-krishnasya-of Shri Krishna; ca-and; sattama-O best of the saintly; narayanasya-of the Supreme Personality of Godhead; va-or; saumya-O gentle one; hi-indeed; avatari-the origin of incarnations; svarupinah-having the forms.

 

 

     O brahmana, O gentle one, O best of the devotees, these divisions do not apply to the impersonal Brahman. Neither do they apply to Lord Krishna, who is the original Supreme Personality of Godhead and the source from which the many incarnations have come.

 

Text 36

 

shri-narada uvaca

 

avatari-svarupam me

     varnayasva sadashiva

kim brahma paramam sakshat

     kim va narayano vibhuh

 

     shri-naradah uvaca-Shri Narada said; avatari-svarupam-the source of the incarnations; me-to me; varnayasva-describe; sadashiva-O Shiva; kim-whether; brahma-Brahman; paramam-the highest; sakshat-directly; kim-whether; va-or; narayanah vibhuh-the Supreme Personality of Godhead.

 

 

     O Shiva, please describe to me the nature of the original source of the incarnations. Is that source the impersonal Brahman or the Supreme Personality of Godhead?

 

 

Text 37

 

kim va vaikuntha-lokeshah

     shri-krishnah purushottamah

kim eka-tattvam etesham

     athava kim prithak prithak

 

     kim-whether?; va-or; vaikuntha-lokeshah-the master of Vaikuntha; shri-krishnah-Shri Krishna; purushottamah-the Supreme Person; kim-whether?; eka-tattvam-one truth; etesham-of them; athava-or; kim-whether; prithak prithak-different.

 

 

     Are Lord Krishna and Lord Narayana, the master of Vaikuntha, the same person, or are they different?

 

Text 38

 

shri-shiva uvaca

 

shrinu tat paramam guhyam

     brahma-dayada sattama

avatari-svarupam me

     yathavarnayato dvija

 

     shri-shivah uvaca-Shri Shiva said; shrinu-listen; tat-that; paramam-supreme; guhyam-secret; brahma-dayada-O son of Brahma; sattama-O best of the devotees; avatari-svarupam-the nature of the original source of the incarnations; me-from me; yatha-as; avarnayatah-describing; dvija-O brahmana.

 

 

     Shri Shiva said: O son of Brahma, O brahmana, O best of the devotees, please hear as I tell you the great secret of the the original source of the incarnations.

 

 

Text 39

 

ekam eva param tattvam

     avatari-sanatanam

shri-krishna-brahma-purushaih

     samjnabhir giyate prithak

 

     ekam-one; eva-indeed; param-supreme; tattvam-truth; avatari-sanatanam-the eternal; origin of the incarnations; shri-krishna-brahma-purushaih-as Shri Krishna, Brahman, and the purusha incarnation; samjnabhih-by the names; giyate-is sung; prithak-specifically.

 

 

     The source of the incarnations is one, although He is variously called Shri Krishna, Brahman, and the purusha incarnation or Supersoul.

 

Text 40

 

yatha bhanoh prakashasya

     mandalasyaprithak sthitih

tatha shri-krishnadevasya

     brahmanah purushasya ca

 

     yatha-as; bhanoh-of the sun; prakashasya-manifestation; mandalasya-of the circle; aprithak-not specific; sthitih-situated; tatha-so; shri-krishnadevasya-of Shri Krishna; brahmanah-of Brahgman; purushasya-of the purusha; ca-and.

 

 

     As the circle of the sun has many features, so the Supreme appears as Shri Krishna, Brahman, and the purusha incarnation (Supersoul).

 

 

Texts 41 and 42

 

 

atah satvata-tantra-jna

     bhakti-nishtha vilakshanah

shri-krishnakhyam param dhama

     paramanandam uttamam

 

vaikunthaloka-nilayam

     shuddha-sattvatma-vigraham

vadanti shashvatam satyam

     sva-bhakta-gana-sevitam

 

     atah-therefore; satvata-tantra-jnah-they who understand the Satvata Tantra; bhakti-nishtha-who have faith in devotional service; vilakshanah-great souls; shri-krishnakhyam-named Shri Krishna; param-the Supreme; dhama-abode; paramanandam-full of bliss; uttamam-the highest; vaikunthaloka-nilayam-the abode of Vaikuntha; shuddha-sattvatma-vigraham-His form made of pure goodness; vadanti-say; shashvatam-eternal; satyam-truth; sva-bhakta-gana-sevitamserved by His own devotees.

 

 

     The great souls that understand the Satvata Tantra and have faith in devotional service say that supremely blissful and glorious Shri Krishna, who is eternal, whose form is of pure goodness, and who resides in the spiritual world served by His devotees, is the highest.

 

 

Text 43

 

vedantino jnana-nishtha

     jnana-shastranusaratah

vadanti brahma paramam

     prakashatmakam avyayam

 

     vedantinah-the students of Vedanta; jnana-nishtha-who have faith in sepculative knowledge; jnana-shastra-the scriptures of speculative knowledge; anusaratah-following; vadanti-say; brahma-Brahman; paramam-supreme; prakashatmakam-manifested; avyayam-eternal.

 

 

     The students of Vedanta, who have faith in the process of philosophical speculation, and who follow the scriptures of philosophical speculation, say that the highest is the eternal impersonal Brahman, . . .

 

Text 44

 

apani-pada-nayana-

     shrotra-tvag-ghrana-vigraham

sarva-shaktyayutam tejo-

     mayam van-manasapadam

 

     apani-without hands; pada-feet; nayana-eyes; shrotra-ears; tvag-sense of touch; ghrana-nose; vigraham-form; sarva-shaktyayutam-endowed with all powers; tejo-mayam-glorious; van-manasapadam-beyond the words and mind.

 

 

 . . . which has no hands, feet, eyes, ears, sense of touch, nose, or form, which is brilliant light, has all powers, is beyond the words and the mind, . . .

 

 

Text 45

 

ananda-matram samshuddham

     cid-vyaktam sarva-karanam

 

     ananda-matram-is only bliss; samshuddham-pure; cid-vyaktam-knowledge; sarva-karanam-the cause of all.

 

 

 . . . is full of bliss and knowledge, and is the cause of everything.

 

Text 46

 

hairanyagarbhas traividya

     narayanam anamayam

sahasra-shirasam devam

     paramanandam avyayam

 

     hairanyagarbhah-the worshipers of the Supersoul; traividya-who follow the three Vedas; narayanam-Narayana; anamayam-free from all troubles; sahasra-with a thousand; shirasamheads; devam-the Lord; paramanandam-full of bliss; avyayam-eternal.

 

 

     The students of the three Vedas who become worshipers of the Supersoul say that blissful and eternal Lord Narayana, who never suffers and who is the universal form with a thousand faces, is the highest.

 

 

Texts 47 and 48

 

 

ananta-shaktim sarvesham

     purusham prakriteh param

vadanti karma-paramah

     sthity-utpatty-anta-bhavanam

 

sarvananda-karam shantam

     samsararnava-tarakam

 

     ananta-shaktim-limitless power; sarvesham-the master of all; purusham-the person; prakriteh-matter; param-above; vadanti-say; karma-paramah-devoted to pious deeds; sthity-utpatty-anta-bhavanam-the source of creation, maintenance, and destruction; sarvananda-karam-giving all bliss; shantam-peaceful; samsararnava-tarakam-delivering from the ocean of bvirth and death.

 

 

     They who are intent on performing pious deeds say that the purusha incarnation, who is beyond the material worlds, who creates, maintains, and destroys the material worlds, who grants transcendental bliss, who is peaceful, and who delivers the devotees from the ocean of repeated birth and death, is the highest.

 

 

Text 49

 

atatatvac ca matritvad

     atma hi paramo harih

atah shri-krishnadevasya

     brahmanah purushasya ca

vastuto naiva bhedo hi

     varnyate tair api dvija

 

     atatatvat-becasue of being manifested; ca-and; matritvat-because of being the mother; atma-the Supersoul; hi-indeed; paramah-supreme; harih-Lord Hari; atah-therefore; shri-krishnadevasya-of Lord Krishna; brahmanah-of Brahman; purushasya-of the Supewrsoul; ca-indeed; vastutah-in truth; na-not; eva-indeed; bhedah-difference; hi-indeed; varnyate-is said; taih-by them; api-even; dvija-O brahmana.

 

 

     O brahmana, because He is all-pervading, and because He has created everything, Lord Krishna is the highest. Therefore the wise say there is no difference between Lord Krishna, the Supersoul, and the impersonal Brahman.

 

Text 50

 

yathartho bahudha bhati

     nana-karana-vrittibhih

tatha sa bhagavan krishno

     naneva paricakshate

 

     yatharthah-as is needed; bahudha-in many ways; bhati-is manifest; nana-various; karana-of the senses; vrittibhih-by the activities; tatha-so; sa-He; bhagavan-the Supreme Personality of Godhead; krishnah-Krishna; nana-in many ways; iva-as if; paricakshate-is seen.

 

 

     He appears in different ways before the different senses of different viewers. In this way the original Supreme Personality of Godhead, Lord Krishna, is said to be manifested in different ways.

 

 

Text 51

 

atah sarva-matenapi

     shri-krishnah purushottamah

lila-manusha-rupena

     devaki-jatharam gatah

 

     atah-therefore; sarva-of all; matena-by the opinion; api-also; shri-krishnah-Shri Krishna; purushottamah-the Supreme Personality of Godhead; lila-pastimes; manusha-human; rupena-form; devaki-of Devaki; jatharam-to the womb; gatah-gone.

 

 

     Therefore all the great sages agree that Shri Krishna, who entered Devaki's womb and enjoyed pastimes like those of a human being, is the original Supreme Personality of Godhead.

 

Text 52

 

atah sarvavataranam

     karanam krishna ucyate

srishty-ady-aneka-karmani

     darshitani yatah svatah

 

     atah-therefore; sarvavataranam-of all incarnations; karanam-the origin; krishna-Shri Krishna; ucyate-is said; srishti-creation; adi-beginning; aneka-many; karmani-actions; darshitani-showed; yatah-from whom; svatah-personally.

 

 

     Therefore Lord Krishna, who displays many different activities beginning with the creation of the material worlds, is said to be the origin of all incarnations.

 

 

Text 53

 

sa eva sarva-lokanam

     aradhyah purushottamah

mukty-ady-artham nrilokasya

     manushatvam yato gatah

 

     sah-He; eva-indeed; sarva-lokanam-by all people; aradhyah-to be worshiped; purushottamah-the Supreme Personality of Godhead; mukti-with liberation; adi-beginning; artham-for the purpose; nrilokasya-of the world of human beings; manushatvam-the state of bring like a human being; yatah-because; gatah-attained.

 

 

     He is the original Supreme Personality of Godhead, who should be worshiped by all people. To give to the people many gifts beginning with liberation, He descended to the human world and appeared to be a human being.

 

Text 54

 

atas tam purusha nityam

     bhakti-bhedena nityada

bhajanti hy apavargesham

     paresham tad-akamyaya

 

     atah-therefore; tam-to Him; purusha-the people; nityam-always; bhakti-bhedena-with different kinds of devotional service; nityada-always; bhajanti-worship; hi-indeed; apavarga-of liberation; isham-the master; para-of all; isham-the master; tad-akamyaya-without any material desires.

 

 

     Therefore, by performing the various activities of devotional service without material desire the people should always worship Him, the master of all and the controller of liberation.

 

 

Text 55

 

maya te kathita vipra

     avatara mahatmanah

kim anyat kathayamy adya

     tvam hi bhagavatottamah

 

     maya-by me; te-to you; kathita-spoken; vipra-O brahmana; avatara-the incarnations; mahatmanah-of the Supreme Personality of Godhead; kim-what?; anyat-more; kathayami-I shall say; adya-now; tvam-you; hi-indeed; bhagavata-of devotees; uttamah-the best.

 

 

     O brahmana, now I have described to you the many incarnations of the Supreme Personality of Godhead. You are the best of the devotees. What shall I describe to you next