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Patala Three Avatara-bheda-kathana
Description of Different Kinds of Incarnations
kathita bhagavan vishnor
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.
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.
satyam uktam tvaya brahman
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).
na varnayanti nipuna
avikarad acyutac ca
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.
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.
santi yadyapi sarvatra
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.
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.
etesham api bhaganam
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.
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.
ato jnanasya dharmasya
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.
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).
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).
amano vyatirekash ca
aindriyas tu vashi-kritah
evam catur-vidho bhadra
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.
anima laghima caiva
prakamyam caiva praptish ca
ishita vashita tatha
kamasyavasita hy ete
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).
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.
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.
karma catur-vidham proktam
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.
tathapy aham dvi-shashthim te
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.
brahmanyash ca sharanyash ca
bhakta-vatsalyam eva ca
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), . . .
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), . . .
shauryam audaryam astikyam
sthairyam dhairyam prasannata
gambhiryam prashrayah shilam
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), . . .
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), . . .
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), . . .
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.
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.
vibhutes tu vibhutih syad
esha bhedo na hi svatah
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.
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.
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.
yato ramo matsya-kurma-
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, . . .
tatha shukladayo hy avir-
bhava rishabha atmavan
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.
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.
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.
gayah prithush ca bharatah
shakti-yuktah kala matah
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.
esha maya te kathitah
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.
na brahmano bhida vipra
shri-krishnasya ca sattama
narayanasya va saumya
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.
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?
kim va vaikuntha-lokeshah
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?
shrinu tat paramam guhyam
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.
ekam eva param tattvam
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.
yatha bhanoh prakashasya
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
shri-krishnakhyam param dhama
vadanti shashvatam satyam
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.
vadanti brahma paramam
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, . . .
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, . . .
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.
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
purusham prakriteh param
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.
atatatvac ca matritvad
atma hi paramo harih
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.
yathartho bahudha bhati
tatha sa bhagavan krishno
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.
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.
karanam krishna ucyate
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.
sa eva sarva-lokanam
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.
atas tam purusha nityam
bhajanti hy apavargesham
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.
maya te kathita vipra
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