Avatara - the Science of the Lord's Descent: Part One

Atmatattva das

In the Srimad Bhagavatam it is stated,

anye ca samskrtatmano

vidhina abhihitena te

yajanti tvan mayas tvamvai

bahumurty ekamurtikam

“Lord Krishna says: There are others, who are purified and cultured souls, who by understanding my different forms as myself, as one personality in various forms and features, worship me according to their spiritual understanding and convictions following the rules of worship as given in the Vedas.”

Each process of worship given in the vedic scriptures involves understanding the different forms of the Lord, but the ultimate purpose is to worship the same one Supreme Lord Himself.

The various forms of the Lord which are unlimited but one and the same are described in the vedic literatures as follows:

Sri Krishna , the Supreme Personality of Godhead manifests Himself in three features in His transcendental form:

svayam rupa - His personal form,

tad ekatma rupa - different form but Himself,

avesa rupa - form into which He has entered.

The svayam rupa is the form in which Sri Krishna is directly understood, His personal form.

The tad ekatma rupa is that form which most resembles the svayam rupa, but there are some differences in the bodily features.

The avesa rupa is when Krishna enters either his own expansions or some suitable qualified living entity to represent Himself in any one or more of His opulences or powers. This is also known as shaktyavesha incarnation.

Vasudeva, the identity by which Lord Sri Krishna is known as the original Personality of Godhead, thus expands Himself by innumerable forms, which are all transcendental to matter, known as sat (eternally existent), chit (fully conscious) and ananda (fully blissful).

The personal form of Krishna can be divided into two: svayam rupa and svayam prakasa.

As far as His svayam rupa or pastime form is concerned , it is in this form that He remains always in His personal abode, Vrindavana, with the inhabitants of Vrindavana (vraja vasis).

This svayam rupa form can be further divided into prabhava and vaibhava forms:

(a) When Krishna expanded Himself into multiple forms during the rasa dance in order to dance with each and every gopi who took part in the dance. (prabhava expansions)

(b) At Dwaraka Krishna expanded Himself into 16,108 forms in order to accommodate His 16,108 wives. Each such expansion was a separate individual, unlike when some yogis expand themselves into eight forms where all of them act as one individual (if one walks the others have to, if one sits the others also sit etc).

(c)

When Narada (who is himself a yogi, who can do such tricks like expanding bodily features into eight forms) visited Dwaraka, he was so astonished to see that in each of the 16,108 palaces , Sri Krishna was acting in different ways with His queens. I one palace He was engaged in playing with His children, and in yet another form He was performing some household work. (vaibhava expansions)

Each of these categories can also be further divided into prabhava prakasha (pastime manifestation forms), prabhava vilasa (pastime extension forms), vaibhava prakasha (emotional manifestation forms) and vaibhava vilasa (emotional extension forms):

a) When Akrura was accompanying both Krishna and Balarama to Mathura from Gokula, he entered into the waters of the Yamuna river and saw within the waters of Yamuna all the planets of the spiritual realm. He saw the Vishnu form as well as Narada and the four Kumaras who were worshiping him. This is a prabhava prakasha category of expansion.

b) When Krishna appeared before His mother Devaki in His four handed form of Narayana just before His divine birth in Mathura, He appeared in His prabhava prakasha form.

c) When he changed Himself to a two handed form at the request of His parents, He appeared in His vaibhava prakasha form.

d) In His personal form, Krishna is just like a cowherd boy and He thinks of Himself in that way. This is a vaibhava prakasha.

e) When He is in Mathura as a kshatriya prince He thinks and acts as a princely administrator. This is a vaibhava vilasa form. (In this Vasudeva form, sometimes He gets attracted to His own cowherd boy form, as described in some vaishnava literatures).

The Lord performs many wonderful pastimes in His incarnations in the material realm. The different aspects of these pastimes are each a manifestation of certain qualities of the different categories of his expansions in the spiritual realm. Thus many categories of expansions of the Lord may manifest themselves within a particular incarnation in order to perform certain pastimes. These pastimes exhibit the distinct qualtities of that category of expansion.

There are also forms of Krishna which are a little different from the svayam rupa category. These are known as tad eka atma rupa forms (same person with different features).

These are further classified into vilasa (expansion form) and svamsha (own portion) forms.

Due to the distinct features both these classifications can be further divided into prabhava and vaibhava forms.

When Krishna expands Himself into Vasudeva, Pradyumna, Aniruddha and Sankarshana He appears as prabhava vilasa, under tad eka atma rupa category.

From these original principal four handed forms there are twenty four principal forms manifest, which are vaibhava vilasa under tad ekatma rupa category.

In the Siddhartha samhita the twenty four forms are named according to the position of symbols (viz, conch, disc, mace and lotus) in Their four hands.

These twenty-four forms are known as prabhava vilasa forms identified by the symbols held in Their four hands.

The four principal manifestations of Krishna are found in each planet in the spiritual realm, and these planets are called Narayanaloka or Vaikunthaloka.

In the Vaikuntha loka He is manifested in the four-handed form of Narayana. From each Narayana the forms of Vasudeva, Sankarshana, Pradyumna and Aniruddha are manifested.

The Narayana is the center and the four forms of Vasudeva , Sankarsana, Pradyumna and Aniruddha surround the Narayana form.

Each one of these four forms again expand into three:

Vasudeva - Kesava, Narayana, Madhava

Sankarshana - Govinda*, Vishnu, Madhusudana

Pradyumna - Trivikrama, Vamana, Sridhara

Aniruddha - Hrishikesha, Padmanabha, Damodhara

[*This Govinda is a four handed form different from the vaibhava prakasha Govinda, son of Nanda Maharaja, in Vrindavana.]

The four principal manifestations also have their vilasa (expansion) forms:

Vasudeva - Adhoksaja, Purusottama

Sankarshana - Upendra, Acyuta

Pradyumna - Nrisimha, Janardhana

Aniruddha - Hari, Krishna*

[*This Krishna is four handed vilasa form, different from the original svayam rupa form of Krishna.]

In the Hayasirsha Pancharatra it is mentioned that there are nine other forms protecting the Mathura and Dvaraka portions: Vasudeva, Sankarsana, Pradyumna and Aniruddha protect Mathura; Narayana, Nrsmha, Hayagriva, Varaha and Brahma (this is a four handed form of Krishna different from the creator Brahma who is a jiva) protect Dvaraka. These nine forms are different manifestations of prakasa and vilasa forms of Lord Krishna, distinct from the expansions with same names mentioned before in the tables above.

In the spiritual realm all the planets dominated by the Narayana features are eternal. The topmost planet is called Krishnaloka (Goloka) and is divided into three portions: Gokula, Mathura and Dvaraka.

The conclusion is that the Supreme Original Personality of Godhead is Krishna. He is called lila-purushottama (playful perfect person) and He resides principally as the son of Nanda. He has innumerable forms and categorically they are described in various scriptures especially the Pancharatra scriptures.

[About Vedic, Pancharatric and Tantric scriptures refer to the course on Vedic literature.]

All of these forms have their Vaikunta planets in the spiritual realm and are situated in eight different directions. Although all of them are ever situated in the spiritual realm, some of them are nonetheless manifest in the material world also.

The different categories of expansions in the Spiritual world are simply to facilitate the relationships with his separated expansions (the living beings in the spiritual realm) through various mellows.

To cite a few examples:

The svayam rupa form (the simple cowherd boy form) of the Lord is to enhance the parental affection of Nanda and Yasoda who are His eternal parents in the Vrindavana portion of Goloka.

The prabhava expansions of the Lord in the rasa lila are to enhance the conjugal satisfaction of the gopis with whom He dances.

The vaibhava expansion of the Lord in Mathura as a prince is to enhance the parental affection of Devaki and Vasudeva.

Some of the Lord's forms expand throughout the material realm as deity incarnations (archa-avatara) to protect various areas. These deity incarnations are manifested to give facility to the devotees of the Lord so that they can worship Him in that particular deity form to whom they have developed attraction.

For example, Hayasirsa in Bhadrasva-varsa, Matsya in Ramyaka-varsa, Kesava in Mathura and Padmanabha in Anandaranya (Trivandrum).

In the Mathura portion of the Goloka (the topmost abode of Krishna in the spiritual realm) a form known as Kesava is situated. This form is also represented in earthly Mathura. Similarly there is a Purusottama form in the spiritual realm at the outskirts of Goloka which is represented in Jagannatha Puri on our earth. Some other examples of this kind of representation are the Padmanabha in Anandaranya (Trivandrum of Kerala in India), and Hari in Mayapur (near Calcutta in West Bengal in India) which is the birth place of Lord Sri Chaitanya.

Many other forms are also situated in various places on earth. Not only in this Universe but in all other universes as well, the forms of Krishna are distributed everywhere.

It is indicated that this earth is divided into seven islands, which are the seven continents, and it is understood that on each and every island there are similar forms, but in the recent past these seem to be present only in India. From the vedic literatures we can understand that there are forms in other parts of the world also.

Through the activities of the worldwide Hare Krishna Movement, many of these places are very recently retraced and the worship of various forms of Lord Sri Krishna are re-established on almost all the continents of the earth.

The different forms of Krishna which are distributed thus throughout the universe are there to give pleasure to the devotees. It is not that devotees are only in the eastern world or in India. There are devotees in all parts of the world, but at times they simply forget their identity. These forms manifest not only to give pleasure to the devotees but to reestablish the constitutional devotional service and perform other activities which vitally concern the Supreme Personality of Godhead.

yada yada hi dharmasya

glanir bhavati bharata

abhyutthanam adharmasya

tadatmanam srijamy aham

“Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion - at that time I descend Myself.”

paritranaya sadhunam

vinashaya ca duskritam

dharma-samstapanarthaya

sambhavami yuge yuge

“To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I Myself appear, millennium after millennium.”

janma karma ca me divyam

evam yo vetti tattvah

tyaktva deham punar janma

naiti mam eti s’orjuna

“One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.”

n Bhagavad-gita 4.7-9

n

The Brahma samhita (5.46) says:

diparcir eva hi dasantaram abhyupetya

dipayate vivrta-hetu-samana-dharma

yas tadrg eva hi ca visnutaya vibhati

govindam adi-purusam tam aham bhajami

“The light of one candle being communicated to other candles, although it burns separately in them, is the same in its quality. I adore the primeval Lord Govinda who exhibits Himself equally in the same mobile manner in His various manifestations.”

Such expansion of forms are made possible by His various energies. His energies are also multifarious, and His internal energies are superior and external energies are inferior in quality.

As explained in Bhagavad Gita (7.4-6):

bhumir apo ‘nalo vayuh

kham mano buddhir eva ca

ahankara itiyam me

bhinna prakritir astadha

“Earth, water, fire, air, ether, mind, intelligence and false ego - all together these eight constitute My separated material energies.”

apareyam itas tv anyam

prakritim viddhi me param

jiva-bhutam maha-baho

yayedam dharyate jagat

“Besides these, O mighty-armed Arjuna, there is another, superior energy of Mine, which comprises the living entities who are exploiting the resources of this material, inferior nature.”

etad-yonini bhutani

sarvanity upadharaya

aham krtsnasya jagatah

prabhavah pralayas tatha

“All created beings have their source in these two natures. Of all that is material and all that is spiritual in this world, know for certain that I am both the origin and the dissolution.”

Thus His expansions of various forms which take place via His internal energies are superior forms whereas the expansions which take place via the external energies are inferior forms.

The living entities are also His expansions. The living entities who are expanded by His internal potency are eternally liberated persons, whereas those who are expanded in terms of the material energies are eternally conditioned souls.

In a prison house, there are the prisoners who are undergoing punishment and the managers who staff the prison house. Even though both these categories are bound by the laws of prison house ordained by the king, the prisoners have no freedom and are there for punishment (the conditioned souls in the material world, expanded in terms of external energy).

The managers have freedom, they are there simply to make sure that the law and order is maintained (the invisible controllers of the material world, known as demigods. Also expanded in terms of external energy).

Sometimes a missionary comes to preach to the prisoners, he also has to follow a certain code of behavior under the laws of the prison, but he is free and he tries to correct the prisoners so that they can become free or at least behave better so that they wont suffer too much in the prison (the eternally liberated souls, expanded in terms of internal energy, who come to deliver the conditioned souls from the material creation are like these missionaries).

But the king himself sometimes visits the prison house. He is never bound by the laws of the prison, neither he needs to follow any code of conduct while visiting the prison. He is totally above all the laws of prison, and simply he visits so that everything goes on properly as ordained by his law. (The Lord is like the king, always transcendental to the laws of the material world).

The Lord is all spiritual and has nothing to do with the qualities of the material world, which are qualitatively distinct from the all spiritual qualities of the Lord. Because the causal and effectual energies required for the creation of the material world are also His energies, fully under His control, He is never affected by the material modes of nature. His position is always transcendental even within the material manifestation.

He is also superior and transcendental to the eternally liberated souls who are expanded by His internal energy because He is the Purusa uttama (Perfect Original Person, source of both internal and external energies):

dvav imau purushau loke

ksaras caksara eva ca

ksarah sarvani bhutani

kuta-stho ‘ksara ucyate

“There are two classes of beings, the fallible and the infallible. In the material world every living being is fallible, and in the spiritual world every living entity is called infallible.”

n Bhagavad-gita 15.16

n

yasmat ksaram atito ‘ham

Aksarad api cottamah

Ato ‘smi loke vede ca

Prathitah purusottamah

“Because I am transcendental, beyond both the fallible and the infallible, and because I am the greatest, I am celebrated both in the world and in the Vedas as the Supreme Person.”

n Bhagavad-gita 15.18

n

The living entities are separated parts and parcels of the Lord , and the conditioned living entities, who are unfit for the spiritual realm, are strewn within the material world to fulfill their desire to enjoy matter to the fullest extent.

As the eternal friend of the living entities, the Lord expands as Paramatama the Supersoul (one of His plenary portions). Accompanying the living entities to guide them in their pursuit of material enjoyment and to become witness to all their activities, so that they can reap suitable reactions for their material activities in their multiple lives in matter.

The Mundaka Upanishad 3.1.1 describes the soul and Supersoul as two birds in a tree. One eating the fruit of the tree while the other is just witnessing the actions.

cva suparna sayuja sakhaya samanam vrksam parisasvajate

tayor anyan papplam svadv atty anasnann anyo ' abhicakasita

Thus the conditioned soul is controlled by the laws of material nature, but the Supersoul is the controller of both the spiritual and material energies.

Thus Vasudeva, the original Personality of Godhead by one of His plenary parts expands Himself all over the material world not only by accompanying the conditioned soul in all lives in different material bodies (numbering in 8,400,000 species), but also within the atoms, which combine to form the material bodies and the whole material universe. Matter, antimatter, proton, neutron etc are all simply different effects of this Supersoul, or Paramatma feature of the Lord.

The gross material bodies of the living entities are combination (in different proportions) of five gross elements (the atoms which are pervaded by His presence within them) and the subtle bodes consist of mind , intelligence and false identity (which are directed by His presence as Supersoul , Paramatma).

Bhagavad gita confirms that the Lord is the father of all living entities who are conceived within the womb of the material nature:

sarva-yonisu kaunteya

murtayah sambhavanti yah

tasam brahma mahad yonir

aham bija pradhah pita

“It should be understood that all species of life, O son of Kunti, are made possible by birth in this material nature, and that I am the seed-giving father.”

n Bhagavad-gita 14.4

n

Since the living beings are His sons, the sufferings and enjoyments of the sons are also indirectly the sufferings and enjoyments of the father, even though the Father is not anyway directly affected. Being so kind He accompanies the living being as Supersoul always trying to divert the attention of them towards their constitutional nature, which is one of real happiness, ananda (bliss).

There are innumerable material universes, and in each and every universe there are innumerable planets inhabited by different grades of living entities in different modes of nature, in 8,400,000 species of bodies. The Lord incarnates Himself in each and every one of them and in each and every type of living species. He manifests His transcendental pastimes amongst them just to create a desire in them to go back to the spiritual realm, back home, back to Godhead.

This science of incarnations, their appearance and disappearance is nicely described in the Gopala Tapani Upanishad as follows:

avirbhava tirobhava svapade

tisthati tamasi rajasi satviki

manusi vijnanadhana anandadhana

saccidanandaikarase bhaktiyoge tisthati

The Lord does not change His original transcendental position, but He appears to be differently manifested according to the particular time, circumstance and society. He is understood by the linking process of Bhakti, pure devotional service.

Whatever conditions the living beings undergo in the material realm due to their imprisoned situations, the Lord also manifests His incarnations pertaining to those situations. Starting from the one cell entity known as indragopa up to the most elevated Brahma (the demigod in charge of creation), different sages have observed different types and numbers of incarnations , which are revealed in the vedic literatures.

They are seen as eight, ten, eighteen and twenty four types by different scriptures.

In the Caturveda Sikha it is stated:

vasudeva sankarsana pradyumno’ niruddhoham

matsya kurma varaho nrsmho vamano rama

ramo buddha kalkir aham iti

“The Supreme Lord Sri Krishna said: I am Vasudeva, Pradyumna, Aniruddha and Sankarsana. I am also the ten incarnations, viz., Matsya, Kurma , Varaha, Narasimha, Vamana, Parasurama , Ramachandra , Buddha,and Kalki.”

Ten different definite conditions of living beings are construed generally, from the beginning of their bondage up to the end .

Invertebrate - Matsya

Testaceous, shelly - Kurma

Vertebrate - Varaha

Crectly vertebrate, Half man half beast - Narasimha

Manikin - Vamana

Barbaric - Parasurama

Civilized - Ramachandra

Wise - Krishna

Ultra-wise - Buddha

Destrucive - Kalki

Sometimes He incarnates Himself or empowers some suitable living being to act for Him (sakty avesa avatara - empowered incarnation). In either case the purpose is one and the same. The suffering living being should go back home, back to Godhead. The happiness that the living beings are hankering for is not be found within any corner of the innumerable universes in any material planet. The eternal happiness which the living being wants is only obtainable in the kingdom of God, but the forgetful living beings under the influence of the material modes have no information of the kingdom of God.

The Lord therefore, comes to propagate the message of the kingdom of God, either personally as an incarnation or through His bona fide representative as the good son of God. Such incarnations or sons of God are not making propaganda for going back to Godhead not only within the human society, but also amongst the higher human beings called demigods as well as amongst lower species such as animal, plant , bird , insect and aquatic . This is how the vedic literatures describe the descents of the Lord, the Incarnations.

There are also svamsa (His own, unseparated) forms of Krishna, different from the forms in the spiritual realm, and these have two divisions, the Sankarshana division and the lila (pastime) avatara (incarnations) division.

From the Sankarshana division come the three purusa-avataras (Personalities who are the source and control for material creation) and from the lila avatara division come the incarnations like matsya-fish, kurma-tortoise etc.

The Satvata tantra describes that Krishna's energies are divided into three aspects: thinking, feeling and acting. He is known differently in these three aspects:

Thinking - Krishna

Feeling - Vasudeva

Acting - Sankarshana Balarama

The material creation is due to the thinking, feeling and acting of Sankarshana Balarama.

Even though there is no creation in the spiritual realm where everything is eternal, the whole spiritual realm also depends on the acting energy of Balarama. Everything there is manifested by the Balarama or Sankarshana form.

As far as the material creation is concerned, the forms by which the energy of material nature works to bring about creation is called the Sankarshana form, and it is understood that this cosmic manifestation is created under the superintendence of the Supreme Lord.

This is further explained in the Srimad Bhagavata Purana (10.46.31):

etam hi visvasya ca bija-yoni

ramo mukundah purusah pradhanam

anviya bhutesu vilaksanasya

jnanasya cesata imau puranau

“These two Lords, Mukunda and Balarama, are each the seed and womb of the universe, the creator and His creative potency. They enter the hearts of every living beings and control their conditioned awareness. They are the primeval Supreme.”

Avatara - the Science of the Lord's Descent: Part Two

Atmattatva das

There are six kinds of incarnations:

1) the purusha avataras
2) the lila avataras
3) the guna avataras
4) the manvantara avataras
5) the yuga avataras
6) the shaktyavesha avataras


1) Purusha avataras:

Krishna first incarnates as the three purusha avataras namely:

Karanodakashayi Vishnu - "The Lord who is lying on the causal ocean".

Garbhodakashayi Vishnu - "The Lord who is lying on the universal ocean".

Kshirodakashayi Vishnu - "The Lord who is lying on the milk ocean".

This is described in the Satvata tantra.

Karanodakashayi Vishnu, (Maha Vishnu) - the first purusha incarnation.

The expansions of Krishna who come to the material creation are called avataras or incarnations.

This means ‘one who descends from the spiritual realm’. From the innumerable planets in the spiritual sky, some expansions of the Lord descend into the universes.

The first descent of the Supreme Personality of Godhead from the expansion of Sankarshana (Balarama) is the first purusha incarnation, known as Maha Vishnu, or Karanodakashayi Vishnu. It is confirmed in the Srimad Bhagavata Purana (1.3.1):

jagrhe paurusam rupam
bhagavan mahad-adibhih
sambhutam sodasa-kalam
adau loka-sisrksaya

“In the beginning of the creation, the Lord first expanded Himself in the universal form of the purusha incarnation and manifested all the ingredients for the material creation. And thus at first there was the creation of the sixteen principles of material action. This was for the purpose of creating the material universe.”

Maha Vishnu lies within the Causal ocean - this ocean is the spiritual water that emanates from the gigantic body of Maha Vishnu, in which all the universes are floating.

Electrified by the power of Maha Vishnu the material nature at once creates innumerable universes in this ocean. Thus it is called as Karana - Causal ocean.

He is the original incarnation within the material world. He is the Lord of time, nature, cause and effect, mind, ego, the five elements, the three modes of material nature , the five senses, and the universal form.

Although He is the master of all objects movable and immovable in the material world, He is totally independent.

The material creation is effected by the interaction of the three modes of material nature set in action by the Lord. He exists before the modes of material nature are set in motion.

The sruti mantra confirms this: that only Narayana (one who lies in the water emanating from His body - i.e., Maha Vishnu) existed before the creation:

eko vai narayana asin na brahma na isano napo nagni-samau neme dyav-aprithivi na naksatrani na suryah

"In the begining of the creation there was only the Supreme Personality Narayana. There was no brahma, no Siva, no fire, no moon, no stars in the sky, no sun."

Srimad Bhagavatam (2.9.10) describes the Causal ocean:

pravartate yatra rajas tamas tayoh
sattvam ca misram na ca kala-vikramah
na yatra maya kim utapare harer
anuvrata yatra surasurachitah

“In that personal abode of the Lord, the material modes of ignorance and passion do not prevail, nor is there any of their influence in goodness. There is no predominance of the influence of time, so what to speak of the illusory, external energy; it cannot enter that region. Without discrimination, both the demigods and the demons worship the Lord as devotees.”

The first purusha avatara, Maha Vishnu glances over the material nature , and the material nature becomes agitated by this glance. Thus the Purusha avatara impregnates matter with living entities. This act of glancing is described in the Upanishads “sa iksate”

Simply by the glance of the first purusha incarnation, consciousness becomes present within the matter . This consciousness is known as mahat tattva. This created consciousness is then divided into three departmental activities according to the three gunas, goodness (sattva), passion (rajas), and ignorance(tamas), the modes of material nature.

The cosmic manifestation is a combination of all three modes and their products of creation and in this way innumerable universes are created.

By the breathing of Maha Vishnu all the universes are generated in seed form and gradually develop into gigantic forms with innumerable planets within each and every universe. The seeds of universe s develop into gigantic forms in the same way as seeds of a banyan tree develop into numberless banyan trees.

These universes are produced from the pores of the body of Maha Vishnu. As He breathes out, they come out and when he inhales they enter into Him again. So the duration of existence of each universe is only a breath time of the first purusha incarnation, Maha Vishnu.

In the Brahma samhita it is stated:

yasyaika-nisvasita-kalam athavalambya
jivanti loma-vilaja jagad-anda-nathah
visnur mahan sa iha yasya kala-viseso
govindam adi-purusham tam aham bhajami

“Brahma and other lords of the mundane worlds, appearing from the pores of hair of Maha-Vishnu, remain alive as long as the duration of one exhalation of the later [Maha-Vishnu]. I adore the primeval Lord Govinda of whose subjective personality Maha-Vishnu is the portion of portion.”

Thus Mahavisnu by breathing causes the seeds of universes to come out of the pores of His gigantic body, and by glancing impregnates the material nature with living entities.

All of the energies of Maha Vishnu are totally spiritual, and they have nothing to do with the material energy.

The process by which He interacts with the material energy for the purpose of creation, namely impregnating the material nature with the living beings and the universal seeds will be explained in the guna avatara section.

Garbhodakashayi Vishnu - the second purusha incarnation:

The second purusha incarnation enters into each and every universe. He spreads water from His body, and He lies down on His divine snake bed (this snake form is another expansion of the Lord, in the avesa category, known as Ananta-sesa).

From His naval , the stem of a lotus flower grows, and within the stem of that lotus flower are the fourteen divisions of planetary systems. The lotus flower on the top is the planet of Brahma, known as Satyaloka.

In the Srimad Bhagavatam (1.3.26) this is described:

yasyambhasi sayanasya
yoga-nidram vitanvatah
nabhi-hradambujad asid
brahma visva-srjam patih

“A part of the purusha lies down within the water of the universe, from the navel lake of His body sprouts a lotus stem, and from the lotus flower atop this stem, brahma, the master of all engineers in the universe, becomes manifest.”

Within each universe Garbhodakashayi Vishnu is present and He maintains each universe and tends to its needs. Although He is within the material universes, the influence of material energy cannot touch Him.

He is worshipped as the Hiranyagarbha (golden source) Supersoul, He is the master of the universe. The vedic hymns describe Him as one having thousands of heads. The universe is described as a form of this Vishnu - virat rupa (gigantic form).

Kshirodakashayi Vishnu - the third purusha incarnation.

The third incarnation of Vishnu, Kshirodakashayi Vishnu resides on the island known as Shveta-dvipa (white island) in the middle of the ocean of milk within the universe. He is the Supersoul of all living entities (seated in their heart) and all material objects (seated in every atom).

He is an expansion of Garbhodakashayi Vishnu and from Him all incarnations within the universe are expanded.

visnos tu trini rupani purushakhyany atho viduh

ekam tu mahatah srastr

dvitiyam tv anda-samsthitam

trtiyam sarva-bhuta-stham

tani jnatva vimucyate

“For material creation, Lord Krishna’s plenary expansion assumes three Vishnus. The first one, Maha-Vishnu, creates the total material energy, known as the mahat-tattva. The second, Gabhodakashayi Vishnu, enters into all the universes to create diversities in each of them. The third, Kshirodakashayi Vishnu, is diffused as the all-pervading Supersoul in all the universes and is known as Paramatma. He is present even within the atoms. Anyone who knows these three Vishnus can be liberated from material entanglement.”

2) Lila avataras:

A list of lila avataras (pastime incarnations) is given in the Srimad Bhagavatam:

1) Kumaras 2) Narada 3) Varaha 4) Matsya 5) Yajna 6) Nara-Narayana 7) Kardami 8) Dattatreya 9) Hayasirsa 10) Hamsa 11) Dhruvapriya or Prsniggarbha 12) Rsabha 13) Prthu 14) Nrsmha 15) Kurma 16) Dhanvantari 17) Mohini 18) Vamana 19) Bhargava Parasurama 20) Ramachandra 21) Vyasa 22) Prlambhari Balarama 23) Krishna 24) Buddha 25) Kalki

Out of these Hamsa and Mohini are momentary incarnations within the material world. They do not reside in the spiritual realm.

Kapila, Dattatreya, Rsabha and Dhanvantari are eternal forms from the spiritual realm and are more celebrated.

Kurma, matsya, Nara-narayana, Varaha, Hayasirsa, Prsnigarbha and Balarama are considered as vaibhava (expansions of emotion) incarnations.

Krishna is confirmed as the source of all these incarnations: ete camsa-kalah pumsah
krishnas tu bhagavan svayam
indrari-vyakulam lokam
mrdayanti yuge yuge “All of the above-mentioned incarnations are either plenary portions or portions of plenary portions of the Lord, but Lord Sri Krishna is the original Personality of Godhead. All of them appear on planets whenever there is a disturbance created by the atheists. The Lord incarnates to protect the theists.” - Srimad Bhagavatam 1.3.28 3) Guna avataras:

For the purpose of creation, maintenance and annihilation of the universe, the Lord incarnates qualitatively, as in-charge of the three material qualities, viz., goodness, passion and ignorance.

Goodness: The third purusha incarnation, Kshirodakashayi Vishnu acts as the incarnation in the mode of Goodness also, even though He is always situated above the modes. He is the master of the mode of goodness in each universe. But in no way in touch with the influence of the modes.

Passion: Garbhodakashayi Vishnu directly empowers a very qualified living entity (jiva) as the primal living entity of the universe, to be the chief engineer of the creation. He is known as Brahma. He is manifested from Garbhobakashayi Vishnu on the lotus that emanates from Vishnu's naval. In the Brahma samhita Brahma is likened to valuable jewels influenced by the rays of the sun, and Garbhodaka Vishnu is that sun.

If there is no suitable living entity capable of serving as Brahma, Garbhodakashayi Vishnu Himself expands as Brahma for creation within the universe.

Ignorance: By expanding as Lord Siva, the Lord becomes the annihilator of the universe when needed. Lord Shiva in association with Maya, (the external material energy of the Lord) has many forms , which are categorically numbered at eleven, known as rudras (angry person)

Lord Shiva is not one of the living entities (like Brahma). He is more or less, Krishna Himself. The example of milk and yogurt is given in this regard. Yogurt is a preparation out of milk , but still in that form it cannot be used for the purpose of milk.

Similarly in the Rudra aspects of Lord Shiva , who is a guna avatara of Krishna, one cannot seek spiritual restoration as one can from Krishna. The essential difference is that Lord Shiva as in-charge of the department of annihilation is in connection with the material nature, whereas Vishnu or Krishna has nothing to do with the material nature. siva sakti-yuta sasvat
tri-lingo guna-samvrtah
vaikarikas taijasas ca
tamasas cety aham tridha “Lord Shiva is always united with his personal energy, the material nature. Manifesting Himself in three features in response to the entreaties of nature’s three modes, he thus embodies the threefold principle of material ego in goodness, passion and ignorance.”

4) Manvantara avataras:

Brahma's day - 1,000 catur yugas - is divided into fourteen periods of the rule of Manus (fathers of mankind) known as manvantaras. The incarnations during these manvantaras are listed as follows:

1) Yajna 2) Vibhu 3) Satyasena 4) Hari 5) Vaikuntha 6) Ajita 7) Vamana 8) Sarvabhauma 9) Rsabha 10) Visvaksena 11) Dharma 12) Sudhama 13) Yogesvara 14) Brhadbhanu

Yajna and Vamana are also lila avataras. All the fourteen of them are vaibhava category.

Manus, the fathers of mankind and the rulers of the manvantaras, are also incarnations of Krishna in the category of manvantara avataras. There are fourteen manus in a day of Brahma. In the life time of Brahma there are 504,000 Manus. Each Manu of the fourteen are described by a different name:

1) Svayambhuva Manu, son of Brahma;
2) Svarocisa Manu, the son of Agni, the fire god;
3) Uttama Manu, the son of King Priyavrata;
4) Tamasa Manu, the brother of Uttama Manu;
5) Raivata Manu, the brother of Tamasa;
6) Caksusa Manu, the brother or Tamasa, but son of Caksu;
7) Vaivasvata Manu, the son of Vivasvan, the sun god (the present Manu);
8) Savarni Manu, also a son of sun god, born of wife Chaya;
9) Daksasavarni Manu, the son of Varuna;
10) Brahmasavarni Manu, the son of Upasloka;
11)Rudrasavarni 12) Dharmasavarni 13) Devasavarni and 14) Indrasavarni Manus are all sons of Upasloka.

5) The Yuga Avataras:

There are four yugas which come in cycles:

Satya yuga, lasting 1,728,000 years
Treta yuga, lasting 1,296,000 years
Dwapara yuga, lasting 864,000 years
Kali yuga, lasting 432,000 years

In each of these yugas the Lord incarnates with a different body colour according to the yuga. asan varnas trayo hy asya
grhnato ‘nuyugam tanuh
suklo raktas tatha pita
idanim krishnatam gatah “Krishna appears as an incarnation in every millennium. In the past, He assumed three different colors - white, red and yellow - and now he has appeared in a blackish color.” - Srimad Bhagavatam 10.8.13 In the Satya yuga a white avatara appeared to Kardama muni to establish meditation as the process for self-realization. In the Treta yuga a red avatara appeared to Brahma to establish fire sacrifice as the process for self-realization. In the Dvapara yuga a dark avatara (Krishna) appeared as the son of Devaki to establish temple worship as the process for self-realization. In the Kali yuga a Yellow avatara appeared (Chaitanya Mahaprabhu) as the son of Sachi Mata to establish the chanting of the holy names (nama-sankirtana) as the process for self-realization. 6. Shaktyavesha avataras - Empowered Incarnations

There is no limit to the number of shaktyavesha incarnations. But some are mentioned in the vedic literatures as examples. They are of two kinds, direct and indirect.

When the Lord Himself expands displaying a particular power of His opulences He is known as Sakshat.

When He empowers a living entity with some particular sakti - power, for some specific activity, to represent Him , that living entity is called indirect or avesha incarnation.

Avesha incarnations: Four Kumaras empowered with knowledge.
Narada empowered with devotional service.
Brahma empowered with creative power.
King Pritu empowered with power to maintain living beings.
Parasurama empowered with power to kill evil elements. Sakshat incarnations: Sesa (snake with Garbhodakasayi Vishnu) empowered with power to sustain the planets.
Ananta (snake with Ksirodakashayi Vishnu and other expansions) empowered to serve the Lord.

Sometimes a single incarnation will simultaneously be more than one category. To cite examples, Lord Sri Ramachandra is both within the lila avatar and the yuga avatar categories. Similarly Lord Varaha is also simultaneously within the lila avatar and the yuga avatar categories.

Apart from the specific six categories of avataras, there is also a distinct category known as Vibhuti - special favor from the Lord. Any living entity who is exceptionally strong, beautiful, knowledgeable, wealthy, famous and renounced should be known to be specially favored by the Lord.

There are two features to be studied in understanding the incarnations of the Lord.

The principal feature called personality and the marginal feature called function or activity. In the Vedic scriptures there are descriptions of the characteristics of the body of an incarnation, and this is the principal feature by which an incarnation is identified.

The activities of the incarnation are the marginal features.

All the incarnations are mentioned in the scriptures. The features of the incarnation and the particular type of mission which He has to execute are mentioned .The great sages, by the symptoms mentioned, declare an incarnation.

The innumerable incarnations of the Lord are manifested all over the universes constantly, without cessation, as water flows constantly from waterfalls. Their presence is just like the sun in the sky, even if it is not seen from one place, it is always there, and thus the scriptures describe the pastimes of the incarnations as eternal.

Prahlad Maharaj, in his prayer to the incarnation Lord Narasimha says, “You manifest as many incarnations as there are species of life, namely aquatics, plants, reptiles, birds, beasts, men, and the demigods, 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 incarnate garbed as a devotee”

(This devotee incarnation is Lord Chaitanya, who is explicitly mentioned in many scriptures.) idam bhagavatam nama
puranam brahma-sammitam
uttama-sloka-caritam
cakara bhagavan rsih
nihsreyasaya lokasya
dhanyam svasty-ayanam mahat “This Srimad Bhagavatam is the literary incarnation of God, and it is compiled by Srila Vyasadeva, the incarnation of God. It is meant for the ultimate good of all people, and it is all-successful, all blissful and all-perfect.” - Srimad Bhagavatam 1.3.40 In the Srimad Bhagavatam there are selected histories of great devotees who are in direct contact with the Supreme Personality of Godhead. There are descriptions of various incarnations of the Lord. One can derive the ultimate blessings of the Lord and His devotees by careful and patient study of this literature. Thus this sound form of Sri Krishna is also considered as an incarnation and worshiped as respectfully as one will worship the Lord and His incarnations.

It is defined as brahma sammitam because it is the sound representative of Brahman. It is the sound representative of the Lord. Bhagavad gita which is spoken by the Lord (whose sound is non different from Him) and the Srimad Bhagavatam spoken by the empowered incarnation of the Lord, Vyasa, about the activities of the Lord and His devotees (these descriptions are also non different from Him) are both incarnations of the Lord , in the form of transcendental sound vibrations revealing timeless wisdom to the conditioned souls.

One can desire from the study of the Bhagavatam all benefits that are possible to be derived from the personal presence of the Lord and His incarnations. nigama-kalpa taror galitam phalam
suka-mukhad amrta-drava samyutam
pibata bhagavatam rasam alayam
muhur aho rasikabhuvi bhavukah “O expert and thoughtful men, relish Srimad Bhagavatam, the mature fruit of the desire tree of Vedic literatures. It emanated from the lips of Sri Sukadeva Gosvami. Therefore this fruit has become even more tasteful, although its nectarean juice was already relishable for all, including liberated souls.”

As the Lord is all light, all bliss and all perfection, so also is Srimad Bhagavatam . One can have all the transcendental light of the Supreme Lord Sri Krishna and His incarnations from the recitation of this sound incarnation of the Lord provided it is done perfectly.

There are two forms of the Srimad Bhagavatam: one is the book and the other is a person, known as bhagavata, the transparent teacher of Srimad Bhagavatam who is a pure devotee of the Lord, in the highest platform of self realization.

Only from the person bhagavata, one can understand the lessons of book Bhagavatam perfectly.

The person bhagavata leads his life in terms of the book Bhagavatam. The Bhagavatam book and the person bhagavata are thus identical. The messenger and the messages of the Lord are non different from Him. Whenever the messenger of the Supreme Personality of Godhead undertakes offenseless glorification and hearing of the Lord , He is present there in the form of transcendental sound , which has the same power as the Lord.

The Lord is so kind to the living beings that He is present before them in the form of transcendental sound vibration. Apart from the messages of the literary incarnation, Srimad Bhagavatam, He is present in His holy names. These holy names have all the potencies of the Lord endowed by Him. Therefore the innumerable names of the Lord are also incarnations in sound form.

The taste for hearing and chanting the holy sound incarnations of the Lord is developed through the medium of service to the pure transparent bhagavata devotee of the Lord as described in the Srimad Bhagavatam (1.2.18): nasta-prayusv abhadresu
nityam bhagavata-sevaya
bhagavaty uttam-sloke
bhaktir bhavati naisthiki “By regular attendance in classes on the Bhagavatam and by rendering service to the pure devotee, all that is troublesome to the heart is almost completely destroyed, and loving service unto the Personality of Godhead, who is praised with transcendental songs, is established as an irrevocable fact.”

Common reasoning may fail to understand this process of serving the person bhagavata and the book Bhagavatam for the purpose of gradual promotion on the path of devotion which bestows the association with the Lord Himself. But great sages like Narada , who are the authorities on the subject confirm that the more progress is made in devotional service under the guidance of the person bhagavata , the more one becomes fixed in the transcendental loving service of the Lord Himself.

In the modern age (five centuries ago) Lord Chaitanya Mahaprabhu preached the sound incarnation Srimad Bhagavatam by practical demonstration as a person bhagavata. By His causeless mercy it has become easier to penetrate into the topics of the Srimad Bhagavatam.

Lord Sri Chaitanya Mahaprabhu is the selfsame Lord Sri Krishna. In this incarnation, however, He appeared as a great devotee bhagavata of the Lord, in order to preach to the people in general, as well as religionists and philosophers, about the transcendental position of Sri Krishna the primeval Lord and the cause of all causes, based on the book Bhagavatam.

The essence of His teachings is that:

1) Lord Sri Krishna, who appeared in Vrajabhumi (Vrindavana) as the son of the King of Vraja (Nanda Maharaja) is the Supreme Personality of Godhead, and therefore worshipable by all.

2) Vrindava dhama is nondifferent from the Lord, because the name, form, and place where the Lord manifests Himself are all identical with the Lord as absolute knowledge. Therefore Vrindavana dhama is as worshipable as the Lord.

3) The highest form of transcendental worship of the Lord was exhibited by the gopis (cowherd girls) of Vrajabhumi in the form of pure affection for the Lord, and this process is the most excellent mode of worship.

4) Srimad Bhagavatam, the sound form of the Lord, is the spotless purana (book of history) for understanding the Lord.

5) The ultimate goal of life for all living beings is to attain the stage of prema (love of God).

Sri Chaitanya Mahaprabhu is the yuga avatara of the age of Kali. He is both Bhagavan and Bhagavatam in person and in sound.

Therefore His process of approaching the Srimad Bhagavatam is practical for all people of the world. It was His wish that people worldwide should be given an opportunity to hear the sound incarnations of the Lord, viz., the holy names of Krishna and the Srimad Bhagavatam.