Chapter Two
The Purusha and Guna Avataras
Text 1
athavatarah kathyante
krishno yeshu ca pushkalah
atha-now; avatarah-incarnations; kathyante-are described; krishnah-Krishna; yesu-among whom; ca-also; puskalah-the best.
Now the Lord's incarnations, among which Shri Krishna is the best, will be described.
Texts 2 and 3
purvokta visva-karyartham
apurva iva cet svayam
dvarantarena vavihsyur
avataras tada smritah
tac ca dvaram tadekatma-
rupas tad-bhakta eva ca
seshasayy-adiko yadvad
vasudevadiko 'pi ca
purva-previously; uktah-described; visva-karya-artham-to execute His mission in the material world; apurvah-unprecedented; iva-as it were; cet-if; svayam-personally-dvara-antarene-by the agency of another; va-or; avihsyuh-appear; avatarah-incarnations; tada-then; smrtah-are remembered; tat-therefore; ca-also; dvaram-agency; tad-eka-atma-rupah-His tadekatma-rupa; tat-bhaktah-His devotees; eva-certainly; ca-also; sesasayi-Sesasayi Vishnu; adikah-beginning with; yadvat-just as; vasudeva-Maharaja Vasudeva; adikah-beginning with; api ca-also.
To act in the material world, the Supreme Lord appears in the previously described forms and in other ways, as if He had never appeared in that way before. These appearances are known as "incarnations". In this way He appears in His tad-ekatma' forms, such as Seshasayi Vishnu, and in His empowered devotees, such as Maharaja Vasudeva.
Texts 4 and 5
purushakhya gunatmano
lilatmanas ca te tridha
prayah svamsas tathavesa
avatara bhavanty ami
atra yah syat svayam-rupah
sa 'gre vyakti-bhavishyati
purusa-akhyah-purusa-avataras; guna-atmanah-guna-avataras; lila-atmanah-lila-avataras; ca-also; te-they; tridha-three kinds; prayah-generally; sva-amsah-svamsa-rupa; tatha-in the same way; avesah-avesa-rupa; avatarah-incarnations; bhavanti-are; ami-these; atra-here; yah-who; syat-may be; svayam-rupah-the original form svayam-rupa; sha-He; agre-at the beginning; vyakti-bhavisyati-will be manifest.
Again there are three kinds of incarnations of the Lord: 1. purusha-avataras, 2. guna-avataras, and 3. lila'-avataras. These incarnations are mostly svamsa-rupa and avesa-rupa forms. The Lord may also appear in His svayam--rupa among them.
Text 6
tatra purusha-laksh#anam yatha vishnu-purane
ntasyaiva yo 'nu guna-bhag vividhaika eva
suddho 'py asuddha iva murti-vibhaga-bhedaih
jnananvitah sakala-sattva-vibhuti-karta
tasmai nato 'smi purushaya sadavyayaya" iti.
ntasyaiva anu purvoktat paramesvarat samanantaram" iti svami.
tatra'-there; purusha-of the Purusha-avatara; laksh#anam-decshription; yatha-as; vishnu-purane-in Vishnu Purana; tasya-of Him; eva-certainly; yah-who; anu-following; guna-bhak-full of auspicous transcendental qualities; vividha-appearing as many; ekah' one; eva-certainly; suddhah-free from material contact; api-although; asuddhah-contacting the material energy; iva-as if; murtu-vibhaga-bhedaih' expanding in many forms; jnana-anvitah-full of knowledge; sakala-all; sattva-transcendental; vibhuti-opulences and power; karta-the origin; tasmai-to Him; natah asmi-I offer my respectful obeisances; purusaya-to the purusa-avatara; sada-eternally; avyayaya-unchanging; iti-thus; tasya eva anu-this phrase; purva-uktat-from the previously explained; paramesvarat-Supreme Controller; samanantaram-after; iti-thus; svami-the commentary of Shridhara Svami.
Now the purusha-avataras will be described. In Vishnu Purana (6.8.59, it is said:
"I offer my respectful obeisances to the eternal, unchanging purusha-avatara, who has a great variety of transcendental qualities, who seems to be impure although He is supremely pure, who appears in many forms, who is full of transcendental knowledge, and who is the origin of all transcendental powers and opulences."
Shridhara Svami notes that the phrase "tasyaiva anu" means "after the Supreme Controller is described."
Texts 7 and 8
atra karika
paramesamsa-rupo yah
pradhana-guna-bhag iva
tad-ikshadi-kritir nana-
vatarah purushah smritah
nadyo 'vatarah purushah parasya" iti.
atra-here; karika-explanation; parama-isa-of the Supreme Personality of Godhead; amsa-rupah-expansion; yah-who; pradhana-the unmanifest modes of material nature; guna-and of the manifest modes of material nature; bhak-the master; iva-as; tat-iksa-adi-krtih-the observer and controller of material nature; nana-avatarah' the origin of the various incarnations; purusah-the purusa-avatara; smrtah' is described; adyah-the original; avatarah-incarnation; purusah-purusa-avatara; parasya-of the Supreme; iti-thus.
Here is an explanation. He who is expanded from the Supreme Personality of Godhead, who although He seems to be part of the manifested and unmanifested material modes, in truth only observes them, and who is the source of many incarnations of Godhead, the Sruti-sastras describe as the purusha-avatara. For example, Shrimad-Bhagavatam explains (2.6.40):
nKaranarnavasayi Vishnu is the first incarnation of the Supreme Lord."
Text 9
tasya tu bhedah. satvata-tantre
nvishnos tu trini rupani
purushakhyany atho viduh
ekam tu mahatah srashtri
dvitiyam tv anda-samsthitam
tritiyam sarva-bhuta-stham
tani jnatva vimucyate"
vishnoh-of Lord Vishnu; tu-certainly; trini-three; rupani' forms; purusha-akhyani-celebrated as the purusha; atho-how; viduh-they know; ekam-one of them; tu-but; mahatah srashtri-the creator of the total material energy; dvitiyam-the second; tu-but; anda-samsthitam' situated within the universe; tritiyam-the third; sarva-bhuta-stham' within the hearts of all living entities; tani-these three; jnatva' knowing; vimucyate-one becomes liberated.
The different purusha-avataras are described in Satvata Tantra:
"Vishnu has three forms called purushas. The first, Maha-Vishnu, is the creator of the total material energy (mahat), the second is Garbhodashayi, who is situated within each universe, and the third is Kshirodasayi, who lives in the heart of every living being. He who knows these becomes liberated from the cluthes of maya."*
Text 10
tatra prathamam- yatha ekadase
nbhutair yada pancabhir atma-shrishtaih
puram virajam viracayya tasmin
svamsena vishtah purushabhidhanam
avapa narayana adi-devah"
tatra-there; prathamam-the first; yatha-as; ekadase-in the Eleventh Canto; bhutaih-by the material elements; yada-when; pancabhih-five (earth, water, fire, air and ether); atma-shrishtaih-created by Himself; puram-the body; virajam-of the universe in its subtle form; viracayya' having constructed; tasmin-wothin that; sva-amsena-in the manifestation of His own plenary expansion; vishtah-entering; purusha-abhidhanam-the name Purusha; avapa-assumed; narayanah-Lord Narayana; adi-devah' the original Personality of Godhead.
The first purusha-avatara is described in Shrimad-Bhagavatam (11.4.3,:
"When the primeval Lord Narayana created His universal body out of the five elements produced from Himself and then entered within that universal body by His own plenary portion, He thus became known as the Purusha."*
Text 11
brahma-samhitayam- ca
ntasminn avirabhul linge
maha-vishnur jagat-patih"
nsahasra-sirsha purushah" ity adi
nnarayanah sa bhagavan
apas tasmat sanatanat
avir asit karanarno
nidhih sankarshanatmakah
yoga-nidram gatas tasmin
sahasramsah svayam mahan"
ntad-roma-bila-jaleshu
bijam sankarshanasya ca
haimanyandani jatani
mahabhutavritani tu" ity etad-antam.
brahma-samhitayam-in Brahma-samhita; ca-also; tasmin-in him; avirabhut-is manifest in the form of a glance; ling' in Sambhu; maha-vishnuh-known as Maha-Vishnu; jagat-of the world; patih-the Lord; sahasra-sirsha-having thousands of heads; purushah' Maha-Vishnu; iti adi-in the passage beginning with the words; narayanah-known as Narayana; sah bhagavan-the same Lord (Maha-Vishnu); apah-the expanse of water; tasmat-from Him; samkarshana-atmakah-the subjective portion of Sankarshana; yoga-nidram-divine sleep; gatah-having entered; tasmin-in that; sahasra-amshah-with thousands of subjective portions; svayam-Himself; mahan-the Supreme Lord; tat-of Maha-Vishnu; roma-bila-jaleshu-in the pores of the skin; bijam' seeds; sankarshanasya-of Sankarshana; ca-and; haimani-golden; andani-eggs; jatani-are born; maha-bhuta-with the five great elements; avritani-covered; tu-also; iti etat-antam-in the passage ending with these words.
Brahma-samhita' (5.10-13, also describes Him:
"The Lord of the world Maha-Vishnu is manifest in him (Lord Mahesvara, by His subjective portion in the form of His glance."**
"The Lord of the mundane world, Maha-Vishnu, possesses thousands of thousands of heads, eyes and hands. He is the source of thousands of thousands of avataras in His thousands of thousands of subjective portions. He is the creator of thousands of thousands of individual souls.**
"The same Maha-Vishnu is spoken of by the name of Narayana in this mundane world. From that eternal person has sprung the vast expanse of water of the spiritual causal ocean. The subjective portion of Sankarshana who abides in Paravyoma, the above supreme purusha with thousands of subjective portions, reposes in the state of divine sleep (yoga-nidra, in the waters of the spiritual causal ocean."**
"The spiritual seeds of Sankarshana existing in the pores of skin of Maha-Vishnu are born as so many golden sperms. These sperms are covered with five great elements."**
Text 12
lingam atra svayam-rupasy-
anga-bheda udiritah
lingam-the word "linga"; atra-in this quotation; svayam-rupasya-of the original form; anga-of the body; bhedah-division; udiritah-is described.
In this passage the word "linga" means "different from the original form (svayam--rupa, of the Lord".
Text 13
dvitiyam- yatha tatraiva tad-anantaram
npraty-andam evam ekamsad
ekamsad visati svayam" iti.
dvitiyam-the second; yatha-as; tatra-there; eva-indeed; tad-anantaram-then:fn 2 prati-andam-into each universe; evam-thus; eka-amsat eka amsat' as separate portions; visati-entered; svayam-of the same (Maha-Vishnu).
Brahma-samhita 5.14, then describes the second purusha-avatara:
"The same Maha-Vishnu entered into each universe as His own separate subjective portions."**
Text 14
garbhodaka-sayah padma-
nabho 'sav aniruddhakah
iti narayanopakhyana
uktam moksha-dharmake
sa 'yam hiranya-garbhasya
pradyumnatve niyamakah
garbha-udaka-sayah-Garbhodakasayi Vishnu; padma-nabhah-Pradyumna; asau-He; aniruddhakah-Aniruddha; iti-thus; narayana-of Narayana; upakhyane-in the story; uktam-said; moksa-dharmake-in the Moksa-dharma; sah ayam-that same person; hiranya-garbhasya-of Garbhodakasayi Vishnu; pradyumnatve-in the status of Pradyumna; niyamakah-controller.
That the Lord expands as Lord Pradyumna and thus becomes the origin of Garbhodakasayi Vishnu is confirmed in the Narayana-upakhyana of the Moksha-dharma:
"As Garbhodakasayi Vishnu, lotus-naveled Lord Pradyumna is the father of Lord Aniruddha."
Text 15
atha yat tu tritiyam syat
rupam tac capy adrisyata
nkecit sva-dehantah" iti
dvitiya-skandha-padyatah
atha-now; yat-which; tu-also; tritiyam-in the Third purusa-avatara; syat-is; rupam-form; tat-that; ca api-also; adrsyata-was seen; kecit sva-dehatah iti-in the following verse:
nkecit sva-dekantat-hridayavakase
pradesa-matram purusham vasantam
catur-bhujam kanja-rathanga-sankha-
gada-dharam dharanaya smaranti";
dvitiya-skanda-padyatah-from Shrimad-Bhagavatam (2.2.8).
The third purusha-avatara is described in Shrimad-Bhagavatam (2.2.8):
"Others conceive of the Personality of Godhead residing wothin the body in the region of the heart and measuring only eight inches, with four hands carrying a lotus, a wheel of a chariot, a conchshell and a cluâ respectively."*
Text 16
gunavataras tatratha
kathyante purushad iha
vishnur brahma ca rudras ca
sthiti-sargadi-karmana
guna-avatarah-the guna-avataras; tatra-there; atha-now; kathyante-are described; purusat-from the purusa-avatara; iha-here; visnuh-Vishnu; brahma-Brahma; ca-also; rudrah-Siva; ca-and; sthiti-maintenance; sarga' creation; adi-beginning with; karmana-by work.
From the purusha-avatara Vishnu, Brahma, and Siva, who maintain, create, and destroy the material universe, are said to have come.
Text 17
yatha prathame
nsattvam rajas tama iti prakriter gunas tair
yuktah parah purusha eka ihasya dhatte
sthity-adaye hari-virinci-hareti samjnah
sreyamsi tatra khalu sattva-tanor nrinam syuh"
yatha-just as; prathame-in Shrimad-Bhagavatam 1.2.23; sattvam-goodness; rajah-passion; tamah-the darkness of ignorance; iti-thus; prakriteh' of the material nature; gunah-qualities; taih-by them; yuktah' associated with; parah-transcendental; purushah-the personality; ekah' one; iha asya-of this material world; dhatte-accepts; sthiti-adaye-for the matter of creation, maintenance and destruction, etc.; hari-Vishnu, the Personality of Godhead; virinci-Brahma; hara-Lord Siva; iti-thus; samjnah-different features; sreyamsi-ultimate benefit; tatra' therein; khalu-of course; sattva-goodness; tanoh-form; nrinam-of the human being; syuh-derived.
They are described in Shrimad-Bhagavatam (1.2.23):
"The transcendental Personality of Godhead is indirectly associated with the three modes of material nature, namely passion, goodness and ignorance, and just for the material world's creation, maintenance and destruction He accepts the three qualitative forms of Brahma, Vishnu and Siva. Of these three, all human beings can derive ultimate benefit from Vishnu, the form of the quality of goodness."*
Text 18
atra karika
yogo niyamakataya
gunaih sambandha ucyate
atah sa tair na yujyate
tatra svamsah parasya yah
atra-here; karika-explanation; yogah-contact; niyamakataya-because of being the controller¯ gunaih-with the three modes of material nature; sambandhah-relation; ucyate-is described; atah-therefore; sah-He; taih- by them; na-not; yujyate-is in contact; tatra-there; sva-amsah-direct manifestation; parasya-of the Supreme Lord; yah-who.
Explanation
As controllers of them they have a relationship with the material modes of nature. Only the one (Lord Vishnu, that is a svamsa-avatara has no relation with the modes.
Text 19
tatra brahma
hiranyagarbhah sukshmo 'tra
sthulo vairaja-samjnakah
bhogaya shrishtaye cabhut
padma-bhur iti sa dvidha
tatra-there; brahma-Brahma; hiranyagarbhah-Hiranyagarbha; suksmah- subtle; atra-here; sthulah-gigantic; vairaja-Vairaja; samjnakah-named; bhogaya-for enjoyment; srstaye-for creation; ca-also; abhut-was; padma-bhuh-born from the lotus navel of Garbhodakasayi Vishnu; iti-thus; sah-he; dvi-dha-in two features.
Brahma
As the subtle Hiranyagarbha and the gross Viraja, Brahma, who is born from the Lord's lotus navel, is manifest in order to enjoy and create. Thus he has two features.
Text 20
vairaja eva prayah syat
sargady-artham catur-mukhah
kadacid bhagavan vishnur
brahma san shrijati svayam
vairajah-Vairaja Brahma; eva-certainly; prayah-generally; syat-may be; sarga-creation; adi-and other activities; artham-for the purpose of performing; catuh-mukhah-with four faces; kadacit-sometimes; bhagavan-the Personality of Godhead; visnuh-Vishnu; brahma-Brahma; san-being; rjati' creates; svayam-personality.
Four-headed Vairaja Brahma' appears in order to create the material universe and perform other duties. Sometimes Lord Vishnu Himself becomes Brahma and creates the universe.
Text 21
tatha ca padme
nbhavet kvacin maha-kalpe
brahma jivo 'py upasanaih
kvacid atra maha-vishnur
brahmatvam pratipadyate" iti
tatha-in the same way; ca-also; padme-in the Padma Purana; bhavet' there may be; kvacit-sometimes; maha-kalpe-at the beginning of the maha-kalpa; brahma-Brahma; jivah-indivitual jiva soul; api-although; upasanaih-by devotional service; kvacit-sometimes; atra-here; maha-visnu; Lord Vishnu; brahmatvam-the post of Brahma; pratipadyate-accepts.
Padma Purana explains:
"In some maha'-kalpas a jiva soul becomes Brahma' by devotional service, and in other maha'-kalpas Lord Maha'-Vishnu Himself becomes Brahma."
Text 22
vishnur yatra maha-kalpe
srastritvam ca prapadyate
tatra bhunkte tam pravisya
vairajah saukhya-sampadam
ato jivatvam aisyam ca
brahmanah kalpa-bhedatah
visnuh-Vishnu; yatra-where; maha-kalpe-in the maha-kalpa; srastrtvam' the post of creator; ca-also; prapayate-attains; tatra-there; bhunkte' enjoys; tam-that; pravisya-entering; vairajah-Vairaja Brahma; saukhya-sampadam-great happiness; atah-therefore; jivatvam-as a jiva soul; aisyam-as the Personality of Godhead; ca-also; brahmanah-of Brahma; kalpa-of kakpas; bhedatah-according to differences.
In a maha'-kalpa where Lord Vishnu personally becomes the creator Brahma', He enters the material universe as Viraja Brahma' and enjoys transcendental bliss. Thus the kalpas are divided into those ruled by the Lord and those ruled by a jiva.
Text 23
isatvapekshaya tasya
sastre proktavatarata
samastitvena bhagavat-
sannikrishtatayocyate
asyavatarata kaiscid
avesatvena kaiscana
isatva-apeksaya-with in relation to the Personality of Godhead; tasya' of Him; sastre-in the Vedi literature; prokta-described; avatarata-the position of His incarnations; samastitvena-as a whole; bhagavat-to the Personality of Godhead; snnikrstataya-as related; ucyate-is described; asya-of Him; avatarata-the post of incarnation; kaiscit-by some; avesatvena-as empowered incarnation; kaiscana-by others.
When the scriptures say that the Personality of Godhead becomes Brahma, some say that in general this means that the Lord personally appears, and others say this means the Lord appears as an avesa-avatara.
Text 24
tatha ca brahma-samhitayam
nbhasvan yathasma-sakaleshu nijeshu tejah
sviyam kiyat prakatayaty api tadvad atra
brahma ya esa jagad-anda-vidhana-karta
govindam adi-purusham tam aham bhajami"
tatha-in the same way; ca-also; brahma-samhitayam-in the Brahma-Samhita; bhasvan-the illuminating sun; yatha-as; asma-sakaleshu-in various types of precious stones; nijeshu-his own; tejah-brilliance; sviyam-his own; kiyat-to some extent; prakatayati-manifests; api-also; tadvat-similarly; atra-he; brahma-Lord Brahma; yah-Who is; eshah' the Lord; jagat-anda-vidhana-karta-becomes the chief of the universe.
Brahma-samhita (5.49, explains:
"I adore the Primeval Lord Govinda from whom the separated subjective portion Brahma receives his power for the regulation of the mundane world, just as the Supreme manifests some portion of his own light in all the effulgent gems that bear the names of Suryakanta, etc."**
Text 25
garbhodasayino 'syabhuj
janma nabhi-saroruhat
kadacit sruyate nirat
tejo-vatadikad api
garbhodasayinah-from Garbhodakasayi Vishnu; asya-of Brahma; abhut-was; janma-birth; nabhi-saroruhat-from the lotus-navel; kadacit-sometimes; sruyate-it is heard in Vedi literatures; nirat-from the Garbhodaka ocean; tejah-from fire; vata-from wind; adikat-or from other elements; api' even.
Brahma' is generally born from Garbhodakasayi Vishnu's lotus-navel, although the scriptures explain that sometimes he is born from water, fire, wind, or another element.
Text 26
rudra ekadasa-vyuhas
tathashta-tanur apy asau
prayah pancananas try-aksho
dasa-bahur udiryate
rudrah-Siva; ekadasa-eleven; vyuhah-manifestations; tatha-in that way; asta-tanuh-in eight forms; api-also; asau-he; prayah-generally; panca-with five; ananah-faces; tri-with three; aksah-eyes; dasa-with ten; bahuh-arms; udiryate-is described.
Siva
Siva appears in eleven forms and eight forms. Generally he has ten arms and five heads, with three eyes on each head.
Text 27
kvacij jiva-viseshatvam
harasyoktam vidher iva
tat tu seshavad evastam
tad-amsatvena kirtanat
kvacit-sometimes; jiva-visesatvam-as a specifi jiva soul; harasya-of Siva; uktam-said; vidheh-of Brahma; iva-like; tat-that; tu-but; sesa-vat-as Ananta Sesa; eva-certainly; astam-is; tat-amsatvana-as a direct expansion of the Personality of Godhead; kirtanat-from the glorification.
The scriptures explain that, as Brahma' is, so Siva is sometimes a jiva soul and sometimes an amsa-avatara like Lord Sesha.
Text 28
harah purusha-dhamatvan
nirgunah praya eva sah
vikaravan iha tamo-
yogat sarvaih pratiyate
yatha dasame
nsivah sakti-yutah sasvat
tri-lingo guna-samvritah"
harah-Siva; purusa-dhamatvat-because of being an incarnation of the Personality of Godhead; nirgunah-free from the influence of the three modes of material nature; prayah-for the most part; eva-certainly; sah-he; vikaravan-with transformations; iha-in this world; tamah-of the modes of ignorance; yogat-because of contact; sarvaih-by everyone; prtiyate-is understood; yatha-just as; dasame-in the Tenth Canto of Shrimad Bhagavatam (10.88.3); sivah-Siva; sakti-yutah-in contact with the illusory potency; sasvat-eternally; tri-lingah-in contact with the three modes of material nature; guna-by the modes; samvrtah-accompanied.
Because He is an incarnation of the Personality of Godhead, He is generally beyond the modes of material nature. However, because he is touched by the mode of ignorance, He is thought to be affected by it. This is described in Shrimad-Bhagavatam (10.88.3):
"Lord Siva is always associated with the three modes of nature."
Text 29
yatha brahma-samhitayam
nkshiram yatha dadhi vikara-visesha-yogat
sanjayate na hi tatah prithag asti hetoh
yah sambhutam api tatha samupaiti karyat
govindam adi-purusham tam aham bhajami"
yatha-just as; brahma-samhitayam-in the Brahma-samhita (5.45); kshiram-milk; yatha-as; dadhi-yogurt; vikara-visesha-with a special transforming agent; yogat-by mixing; sanjayate-is transformed; na-not; tu-but; tatah-from the milk; prithak-separated; asti-is; hetoh-which is the cause; yah-Who; sambhutam-the nature of Lord Siva; api-even though; tatha-as; samupaiti-accepts; karyat-from the matter of some particular business (destruction).
He is described in Brahma-samhita (5.45):
"Just as milk is transformed into curd by the action of acids, but yet the effect curd is neither the same as, nor different from, its cause, viz., milk, so I adore the primeval Lord Govinda of whom the state of Sambu is a transformation for the performance of the work of destruction."**
Text 30
vidher lalataj janmasya
kadacit kamala-pateh
kalagni-rudrah kalpante
bhavet sankarshanad api
vidheh-of Brahma; lalatat-from the forehead; janma-birth; asya-of Siva; kadacit-sometimes; kamala-pateh-of Vishnu; kala-agni-rudrah-manifested from the kala-fire; kalpa-of the kalpa; ante-at the conclusion; bhavet-may be; sankarsanat-from Sankarsana; api-also.
Sometimes He is born from Brahma's forehead and other times from Vishnu's forehead. At the kalpa's end He is born from Lord Sankarshana as the fire of time.
Text 31
sadasivakhya tan-murtis
tamo-gandha-vivarjita
sarva-karana-bhutasav
anga-bhuta svayam-prabhoh
vayavyadishu saiveyam
siva-loke pradarsita
sadasiva-akhya-named Sadasiva; tat-of him; murtih-from; tamah-of the mode of ignorance; gandha-of the slightest touch; vivarjita-free; sarva-karana-bhuta-the original cause of all causes; asau-he; anga-bhuta' manifested; svayam-prabhoh-from the Supreme Personality of Godhead; vayava' in the Vayu Purana; adisu-and other Vedi literatures; sa-that form; eva' certainly; iyam-that; siva-loke-on the Sivaloka planet in the spiritual world; pradarsita-seen.
Siva's form named Sadasiva, who is a direct expansion of the Personality of Godhead, is the cause of all causes, is free from the slightest scent of the mode of ignorance, and resides in Sivaloka, is described in the Vayu Purana and other scriptures.
Text 32
tatha ca brahma-samhitayam adi-siva-kathane
niyatih sa rama devi
tat priya tad vasam tada
jyoti-rupah sanatanah
ya yonih sa para saktih ity adi
tatha-in the same way; ca-also; brahma-samhitayam-in the Brahma-samhita (5.8); adi-siva-of Sadasiva; kathane-in the description; niyatih' the regulatriø (destiny); sa-she; rama devi-known as Ramadevi; tat' of Krishna; priya-beloved; tat-His; vasam-under the control; tada-at the time of creation; tat-of the Supreme Lord; lingam-8 masculine symbol; bhagavan-the Lord; sambhuh-known as Sambhu (Siva); jyoti-rupah' halo; sanatanah-divine; ya-which; yonih-feminine symbol; sa-she; apara-non-absolute; saktih-potency; iti adi-in the passage this beginning.
He, the original form of Lord Siva, is described in Brahma-samhita' (5.8,:
"Rama'-devi, the spiritual (cit, potency, beloved consort of the Supreme Lord, is the regulatriø of all entities. The divine plenary portion of Krishna creates the mundane world. At creation there appears a divine halo of the nature of His own subjective portion (svamsa,. This halo is divine Sambhu (Sadasiva), the masculine symbol or manifested emblem of the Supreme Lord. This halo is the dim twilight reflection of the supreme eternal effulgence. This masculine symbol is the subjective portion of divinity who functions as progenitor of the mundane world, subject to the supreme regulatriø (niyati). The conceiving potency in regard to mundane creation makes her appearance out of the supreme regulatrix. She is Maya, the limited, non-absolute (apara, potency, the symbol of mundane feminine productivity. The intercourse of these two brings forth the faculty of perverted cognition, the reflection of the seed of the procreative desire of the Supreme Lord."**
Text 33
shri-vishnur yatha tritiye
ntal loka-padmam sa u eva vishnuh
pravivisat sarva-gunavabhasam
tasmin svayam vedamayo vidhata
svayambhuvam yam sma vadanti so 'bhut" iti
shri-visnuh-Lord Vishnu; yatha-just as; trtiye-in the Third Canto of Shrimad-Bhagavatam (3.8.15); tat-that; loka-universal; padmam-lotus flower; sah-He; u-certainly; eva-factually; vishnuh-the Lord; pravivisat-entered into; sarva-all; guna-avabhasam-reservoir of all modes of nature; tasmin-in which; svayam-in person; veda-mayah-the personality of Vedi wisdom; vidhata-controller of the universe; svayam-bhuvam-self-born; yam-whom; sma-in the past; vadanti-do say; sah-he; abhut-generated; iti-thus.
Lord Vishnu is described in Shrimad-Bhagavatam (3.8.15):
"Into that universal lotus flower Lord Vishnu personally entered as the Supersoul, and when it was thus impregnated with all the modes of material nature, the personality of Vedi wisdom, whom we call the self-born, was generated."*
Text 34
yo vishnuh pathyate so 'sau
ksh#irambudhi-sayo matah
garbhodasayinas tasya
vilasatvan munisvaraih
narayano virad antar-
yami cayam nigadyate
yah-who; visnu-Vishnu; pathyate-is described in the Vedi literatures; sah asau-that same person; ksira-ambu-on the ocean of milk; sayah- resting; matah-is considered; garbha-uda-sayinah-of Garbhodakasayi Vishnu; tasya-of Him; vilasatvat-from pastimes; muni-isvaraih-by the great sages; narayanah-Narayana; virat-the Universal Form; antah-yami-the all-pervading Supersoul; ca-also; ayam-He; nigadyate-is described.
The Vishnu described here is considered to be Kshirodakasayi Vishnu. Because He is a vilaasa-avatara of Garbhodakasayi Vishnu the great sages call Him "Narayana", "the Universal Form", and "the All-pervading Supersoul".
Text 35
vishnu-dharmottarady-ukta
yah puryo 'janda-madhyatah
santi vishnu-prakasanam
tah kathyante samssatah
visnu-dharma-uttara-the Vishnu-dharmottara Purana; adi-the Vedi literatures beginning with; uktah-described; yah-which; puryah-cities; aja-anda-the material universe; madhyatah-within; santi-are; visnu-prakasanam-of manifestation of Vishnu; tah-they; kathyante-are described; samasatah-in a general way.
The residences of Lord Vishnu in this material world, which are described in the Vishnu-dharmottara Purana and other Vedi literatures, now will be described in brief. Vishnu-dharmottara Purana explains:
Texts 36-38
yatha
nrudroparishthad aparah
pancayuta-pramanatah
agamyah sarva-lokanam
vishnulokah prakirtitah
ntasyoparishtad brahmandah
kancanoddipta-samyutah
meros tu purva-dig-bhage
madhye tu lavanodadheh
vishnuloko mahan proktah
salilantara-samsthitah
ntatra svapiti gharmante
deva-devo janardanah
lakshmi-sahayah satatam
shesha-paryankam asthitah
yatha-just as; rudra-Sivaloka; uparistat-above; aparah-beyond; panca-ayuta-50,000 yojanas; pramanatah-in breadth; agamyah-unapproachable; sarva-lokanam-to the other planets; visnulokah-the abode of Vishnu; prakirtitah-is described; tasya-that; uparistat-above; brahma-andah-sphere of Brahman; kancana-with gold; uddipta-illumined; samyutah-endowed; meroh-of Mount Meru; purva-dig-bhage-in the beginning part; madhye-in the middle; tu-also; lavana-udadheh-of the salt-water ocean; visnu-lokah-the realm of Vishnu; mahan-great; proktah-is described; salila-the water; antara-within; samsthitah-situated; tatra-there; svapiti-sleeps; gharma-ante-after the summer season; deva-devah-the master of all the demigods; janardanah-Lord Vishnu; laksmi-by Laksmi-devi; sahayah-accompanied; satatam-constantly; sesa-of Sesa; paryankam-on the couch; asthitah-situated.
"Above Sivaloka is the place named Vishnuloka, which is 50,000 yojanas in measurement and cannot be approached from any other planet. Above it, to the east of Mount Meru, and in the midst of an ocean, is the splendid golden realm called Maha-vishnuloka. There, resting on the couch of Ananta Sesha, and accompanied by Shrimati Lakshmi-devi, Lord Vishnu, the master of all the demigods, takes a nap at the end of the summer season.
Texts 39 and 40
nmeros ca purva-dig-bhage
madhye kshirarnavasya ca
kshirambu-madhya-ga subhra
devasyanya tatha puri
lakshmi-sahayas tatraste
seshasana-gatah prabhuh
tatrapi caturo masan
suptas tishthati varsikan
meroh-of Mount Meru; ca-also; purva-dik-bhage-at the beginning; madhye-in the middle; ksira-of milk; arnavasya-of the ocean; ca-and; ksira-ambu-of the ocean of milk; madhya-ga-in the middle; subhra-white; devasya-of the Supreme Lord; anya-another; tatha-in ths same way; puri-city; laksmi-the goddess of fortune; sahayah-accompanied by; tatra-there; aste-remains; sesa-asana-gatah-resting on Ananta Sesa; prabhuh-the Lord; tatra-there; api-also; chaturah-for four; masan-months; suptah-asleep; tisthati-remains; varsikan-during the monsoon season.
"East of Mount Meru, in the midst of a milk-ocean, is another splendid city of the Lord. There, resting on the couch of Ananta Sesha, and accompanied by Shrimati Lakshmi-devi, the Lord sleeps during the four months of the monsoon season.
Text 41
ntasminn avaci dig-bhage
madhye kshirarnavasya tu
yojananam sahasrani
mandalah panca-vimsatih
svetadvipatya khyato
dvipah parama-sobhanah
tasmin-there; avaci dik-bhage-in the south; madhye-in the middle; ksira-arnavasya-of the ocean of milk; tu-also; yojananam-of yojanas; sahasrani-thousands; mandalah-a place; panca-vimsatih; 25; svetadvipataya' as Svetadvipa; khyatah-celebrated; dvipah-island; parama-sobhanah-very splendid and beautiful.
"In the southern part of that milk-ocean is a very beautiful and splendid island 25,000 yojanas wide called Svetadvipa.
Text 42
narah surya-prabhas tatra
sitamsu-sama-darsanah
tejasa durnirikshyas ca
devanam api yadava
narah-men; surya-of the sun; prabhah-with the splendor; tatra-there; fsitamsu-with the moon; sama-equal; darsanah-to see; tejasa-with splendor; durniriksyah-difficult to see; ca-also; devanam-by the demigods; api-even; yadava-O descendant of Maharaja Yadu.
"O Yadava, the people there are splendid as the sun and handsome as the cooling moon. They are so splendid even the demigods cannot gaze on them."
Texts 43 and 44
brahmande ca
nsveto nama mahan asti
dvipah kshirabdhi-veshtitah
laksha-yojana-vistarah
su-ramyah sarva-kancanah
nkundendu-kumuda-prakhyair
lola-kallola-rasibhih
dhautamala-silopetah
samastat kshira-varidheh" iti
brahmande-in the Brahanda Purana; ca-also; svetah-Svetadvipa; nama-named; mahan-great; asti-there is; dvipah-island; ksira-abdhi-by the ocean of milk; vestitah-surrounded; laksa-100,000; yojana-yojanas; vistarah-wide; su-ramyah-very delightful; sarva-kancanah-completely made of gold; kunda-white jasmine flowers; indu-the moon; kumuda-white lotus flowers; prakhyaih-resembling; lola-kallola-resibhih-with waves; dhauta-amala-sila-upetah-pure; samastat-in all directions; ksira-varidheh-of the ocean; iti-thus.
In Brahmanda Purana it is said:
"Surrounded by the ocean of milk is a beautiful golden island 100,000 yojanas wide named Svetadvipa, which is washed on all sides by the playful jasmine and lotus waves of the splendid milk-ocean."
Texts 45 and 46
kim- ca vishnu-puranadau
moksha-dharme ca kirtitam
kshirabdher uttare tire
svetadvipo bhaved iti
suddhodad uttare sveta-
dvipam syat padma-sammatam
kim ca-furthermore; visnu-purana-in the Vishnu Purana; adau-and other Vedi literatures; moksa-dharme-in the Moksa-dharma; ca-also; kirtitam-described; ksira-abdheh-of the ocean of milk; uttare-on the northern; tire-shore; svetadvipah-Svetadvipa; bhavet-is; iti-thus; suddha-udat-from the pure ocean; uttare-in the north; svetadvipam-Svetadvipa; syat-is; padma-of the Padma Purana; sammatam-the opinion.
Vishnu Purana, Moksha-dharma, and other scriptures say, "Svetadvipa is on the northern shore of the milk-ocean." Padma Purana says, "Svetadvipa is north of the pure milk-ocean."
Texts 47 and 48
vishnuh sattvam tanotiti
sastre sattva-tanuh smritah
avatara-ganas casya
bhavet sattva-tanus tatha
bahirangam adhishthanam
iti va tasya tat tanuh
ato nirgunata samyak
sarva-sastre prasidhyati
visnuh-Vishnu; sattvam-the mode of goodness; tanoti-increases; iti-thus; sastre-in the Vedi literatures; sattva-tanuh-the word "sattva-tanu"; smrtah-is stated; avatara-of incarnations; ganah-the multitude; ca-also; asya-of Him; bhavet-is; sattva-tanuh-"sattva-tanu"; tatha-in the same way; bahirangam-external; adhisthanam-control; iti-thus; va-or; tasya-of Him; tat-therefore; tanuh-the word "tanu" is used; atah-from this; nirgunata-position abode the modes of material nature; samyak-completely; sarva-in all; sastre-Vedi literatures; prasidhyati-is established.
All Vedi literatures explain that Lord Vishnu and His many incarnations are beyond the influence of the three modes of material nature. When the word "sattva-tanu" is used to describe Him, it should be interpreted to mean either "He who expands the activities of the mode of goodness (sattvam tanoti)" or "He who is the controller of the mode of goodness."
Text 49
tatha hi shri-dasame
nharir hi nirgunah sakshat
purushah prakriteh parah
sa sarva-drig upadrashta
tam bhajan nirguno bhavet" iti
tatha hi-furthermore; shri-dasame-in the Tenth Canto of Shrimad-Bhagavatam; harih-the Supreme Personality of Godhead, Vishnu; hi' certainly; nirgunah-transcendental to all material qualities; sakshat' directly; purushah-the supreme enjoyer; prakriteh-material nature; parah-beyond; sah-He; sarva-drik-the seer of everything; upadrashta' the overseer of everything; tam-Him; bhajan-by worshiping; nirgunah' transcendental to material qualities; bhavet-one becomes; iti-thus.
This is confirmed in Shrimad-Bhagavatam (10.88.5):
"Shri Hari, the Supreme Personality of Godhead, is situated beyond the range of material nature; therefore He is the supreme transcendental person. He can see everything inside and outside; therefore He is supreme overseer of all living entities. If someone takes shelter at His lotus feet and worshps Him, he also attains a transcendental position."*
Texts 50 and 51
tena sattva-tanor asmat
sreyamsi syur itiritam
ity ato vihita sastre
tad-bhakter eva nityata
tena-by this; sattva-tanoh-of the spiritual form; asmat-this; sreyamsi-best; syuh-are; iti; thus; iritam-it is said; iti-thus; atah-from this; vihita-placed; sastre-in the Vedi literatures; tat-bhakteh-of His devotional service; eva-certainly; nityata-eternality.
In this way it is understood that the word "sattva-tanu" means "He who is the best." Thus the scriptures establish the eternality of devotional service to the Lord.
Text 52
tatha hi padme
nsmartavyah satatam vishnur
vismartavyo na jatucit
sarve vidhi-nishedhah syur
etayor eva kinkarah"
tatha hi-furthermore; padme-in the Padma Purana; smartavyah-to be remembered; satatam-always; vishnuh-Lord Vishnu; vismartavyah-to be forgotten; na-not; jatucit-at any time; sarve-all; vidhi-nishedhah' rules and prohibitions mentioned in the revealed scripture or given by the spiritual master; syuh-should be; etayoh-of these two principles (always to remember Krishna or Vishnu and never to forget Him); eva-certainly; kinkarah-the servants.
Furthermore, in Padma Purana:
"Krishna is the origin of Lord Vishnu. He should always be remembered and never forgotten at any time. All the rules and prohibitions mentioned in the sastras should be the servants of these two principles."*
Text 53
ata eva tatraiva
nvyamohaya caracarasya jagatas te te puranagamas
tam tam eva hi devatam paramikam jalpantu kalpavadhi
siddhante punar eka eva bhagavan vishnuh samastagama-
vyapareshu vivecana-vyatikaram niteshu nisciyate"
atah eva-therefore; tatra-there; eva-certainly; vyamohaya-for bewilderment; cara-acarasya-full of moving and non-moving creatures; jagatah-of the universe; te te-whatever; purana-Puranas; agamah-and other Vedi literatures; tam tam-whatever; eva-certainly; hi-indeed; devatam-deity; paramikam-supreme; jalpantu-may describe; kala-of the kalpa; avadhi-until the end; siddhante-in thek final conclusion; punah- again; ekah-alone; eva-certainly; bhagavan-the Personality of Godhead; visnuh-Vishnu; samasta-all; agama-of Vedi literatures; vyaparesu-in the efforts; vivecana-vyatikaram-the discrimination; nitesu-in conclusive statements; nisciyate-is conclusively established.
There it is also said:
"In order to bewilder the moving and non-moving inhabitants of the material universe, the Puranas and other Vedi scriptures may sometimes say that this or that demigod is the Supreme Lord. The actual final conclusion of all Vedi literatures, however, is that only Lord Vishnu, and no one else, is the Supreme Personality of Godhead."
Text 54
shri-prathama-skandhe
nmumukshavo ghora-rupan
hitva bhuta-patin atha
narayana-kalah santa
bhajanti hy anasuyavah" iti
shri-prathama-skandhe-in the First Canto of Shrimad-Bhagavatam; mumukshavah-persons desiring liberation; ghora-horrible, ghastly; rupan-forms like that; hitva-rejecting; bhuta-patin-demigods; atha' for this reason; narayana-the Personality of Godhead; kalah-plenary portions; santah-all-blissful; bhajanti-do worship; hi-certainly; anasuyavah-nonenvious; iti-thus.
In Shrimad-Bhagavatam (1.2.26,:
"Those who are serious about liberation are certainly nonenvious, and they respect all. Yet they reject the horrible and ghastly forms of the demigods and worship only the all-blissful forms of Lord Vishnu and His plenary portions."*
Texts 55 and 56
atra svamsa harer eva
kala-sabdena kirtitah
ato vidhi-haradinam
nikhilanam su-parvanam
shri-vishnoh svamsa-vargebhyo
nyunatabhiprakasita
atra-here; svamsah-svamsa-vataras; hareh-of Lord Hari; eva-certainly; kala-sabdena-by the word "kala"; kirtitah-described; atah-therefore; vidhi-of Brahma; hara-Siva; adinam-and the other demigods; nikhilanam-all; su-parvanam-of the demigods; shri-visnoh-of Lord Vishnu; svamsa-vargebhyah-than the incarnations; nyunata-inferior position; abhiprakasita-manifest.
The svamsa-avataras here are called kalas. Brahma, Siva, and all other demigods are inferior to the svamsa-avataras of Lord Vishnu.
Text 57
yatha tatraiva
nathapi yat-pada-nakhavashrishtam
jagad virincopahritarhanambhah
sesham punaty anyatamo mukundat
ko nama loke bhagavat-padarthah" iti
yatha-just as; tatra-there; eva-certainly; atha-therefore; api' certainly; yat-whose; pada-nakha-nails of the feet; avashrishtam' emanating; jagat-the whole universe; virinca-Brahmaji; upahrita' collected; arhana-worship; ambhah-water; sa-along with; isam-Lord Siva; punati-purifies; anyatamah-who else; mukundat-besides the Personality of Godhead Shri Krishna; kah-who; nama-name; loke-within the world; bhagavat-Supreme Lord; pada-position; arthah-worth; iti' thus.
There it is also said (Shrimad-Bhagavatam 1.18.21):
nWho can be worthy of the name of the Supreme Lord but the Personality of Godhead Shri Krishna? Brahmaji collected the water emanating from the nails of His feet in order to award it to Lord Siva as a worshipful welcome. This very water (the Ganges) is purifying the whole universe, including Lord Siva."*
Texts 58 and 59
maha-varahe ca
nmatsya-kurma-varahadyah
sama vishnor abhedatah
brahmadyam asamah proktah
prakritis tu samagama" iti
atra prakriti-sabdena
cic-chaktir abhidhiyate
abhinna-bhinna-rupatvad
asyaivokta samasma
maha-varahe-in the Maha-varaha Purana; ca-also; matsya-Matsya; kurma-Kurma; varaha-Varaha; adyah-beginning with; samah-equal; visnoh-with Lord Vishnu; abhedatah-because of non-difference; brahma-adyam-with Brahma and the other demigods; asamah-not equal; proktah-described; prakrtih-nature; tu-but; sama-equal; asama-and not equal; iti-thus; atra-here; prakrti-sabdena-by the word "prakrti";cit-transcendental; saktih-potency; abhidhiyate-is named; abhinna-as not different; bhinna-rupatvat-and as different; asya-of Him; eva-certainly; ukta-described; sama-as equal; asama-and not equal.
In Maha-varaha Purana also:
"Matsya, Kurma, Varaha, and other incarnations are equal to Lord Vishnu, for they are not different from Lord Vishnu Himself. Brahma' and the other material demigods are described as not equal to Lord Vishnu, although as His potency they are also equal to Him."
The word "prakriti" (potency, here means "spiritual potency". Because they are simultaneously different and not different from the Lord, here it is said that they are both equal to Him and not equal to Him.
Comments
SP describes that followers of Brahma are effected by goodness and passion, followers of Ganesha are effected by goodness and ignorance; followers of Durga by ignorance and passion, followers of Lord Siva by ignorance.
Lord Brahma is sometimes born from Garbodhakasayi Visnu, and also sometimes from wind, fire, the elements! Most curious!
Lord Siva can be sometimes played by a jiva soul, otherwise he is of a category of spiritual being on his own level. Lord Brahma of course is often jiva, but again, not always.
"Krishna is the origin of Lord Vishnu. He should always be remembered and never forgotten at any time. All the rules and prohibitions mentioned in the sastras should be the servants of these two principles."