Text 41: O Nārada, O great sage, the great thinkers can know Him when completely freed from all material hankerings and when sheltered under undisturbed conditions of the senses. Otherwise, by untenable arguments, all is distorted, and the Lord disappears from our sight.
Text 42: Kāraṇārṇavaśāyī Viṣṇu is the first incarnation of the Supreme Lord, and He is the master of eternal time, space, cause and effects, mind, the elements, the material ego, the modes of nature, the senses, the universal form of the Lord, Garbhodakaśāyī Viṣṇu, and the sum total of all living beings, both moving and nonmoving.
Texts 43-45: I myself [Brahmā], Lord Śiva, Lord Viṣṇu, great generators of living beings like Dakṣa and Prajāpati, yourselves [Nārada and the Kumāras], heavenly demigods like Indra and Candra, the leaders of the Bhūrloka planets, the leaders of the earthly planets, the leaders of the lower planets, the leaders of the Gandharva planets, the leaders of the Vidyādhara planets, the leaders of the Cāraṇaloka planets, the leaders of the Yakṣas, Rakṣas and Uragas, the great sages, the great demons, the great atheists and the great spacemen, as well as the dead bodies, evil spirits, satans, jinn, kūṣmāṇḍas, great aquatics, great beasts and great birds, etc. — in other words, anything and everything which is exceptionally possessed of power, opulence, mental and perceptual dexterity, strength, forgiveness, beauty, modesty, opulence, and breeding, whether in form or formless — may appear to be the specific truth and the form of the Lord, but actually they are not so. They are only a fragment of the transcendental potency of the Lord.
Text 46: O Nārada, now I shall state, one after another, the transcendental incarnations of the Lord known as līlā-avatāras. Hearing of their activities counteracts all foul matters accumulated in the ear. These pastimes are pleasing to hear and are to be relished. Therefore they are in my heart.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
It is said that in every kalpa (cosmic cycle), He creates Himself. Who are His incarnations that are created? He describes those incarnations in detail. Starting with "āya" and so on until the end. The supreme, vast Puruṣa (Supreme Being) who initiates prakṛti (nature), whose playful form is said to have a thousand heads, He is the āya avatāra (incarnation). Indeed, it is indicated. When, having created the resplendent city with the five self-created elements, He entered it with His own portion, the primordial god Nārāyaṇa obtained the name Puruṣa. As stated: "Viṣṇu's three forms are known as rūpas. The first is the creator of the great, the second is situated in the cosmic egg, the third resides in all beings. Knowing these, one is liberated."
Although it is generally said that all are incarnations without distinction, one should discern that time, nature, prakṛti consisting of cause and effect, which is sat (existence) and asat (non-existence), these are śaktis (powers); the effects such as the mind, etc., the guṇāvatāras (incarnations of qualities) such as Brahmā, etc., and the vibhūtis (divine manifestations) such as the Daityas, etc. The mind is the mahat-tattva (great principle), dravya (substance) refers to the great elements. The order here is not intended. Vikāra (transformation) is ahaṅkāra (ego). Guṇa refers to sattva, etc. Virāṭ is the collective body, Svarāṭ is Vairāja. Stha means stationary, cariṣṇu means moving, referring to the individual body. (41)
I am Brahmā, Bhava, Rudra, Yajña, Viṣṇu, Dakṣa, and others, these lords of creatures, the protectors of the three worlds, and the rulers of the netherworlds. (42)
The lords of Gandharvas and others, the lords of Yakṣas and others. Raraga is due to sandhi. The best among the sages and the ancestors, and the lords of them and others. (43)
In short, whatever is endowed with divine qualities, all that is indeed the supreme tattva (principle). The meaning is that it is endowed with the opulence of Bhagavān (God), endowed with great luminosity, ojas and sahasī are the powers of the senses and the mind, endowed with strength, dexterity, Śrī (fortune), beauty, hīra (modesty), karma (action), jugupsā (disgust), vibhūti (prosperity), saṃpatti (wealth), ātmā (self), buddhi (intellect). Arṇa is color, an astonishing color that is the basis of color. Rūpa itself is svarūpa (intrinsic nature), endowed with an excellent form. Whatever is one's own nature, all that is the supreme tattva, that is vibhūti. (44)
To describe the incarnations of pure sattva, he says "prādhānyata." Those impurities in the ears caused by listening to untruthful stories, they remove them. Supeśa means beautiful. The "sa" is dropped. O sage, I shall narrate them to you in sequence. May you drink that nectar in sequence. Alternatively, "pīyatām" means "may it be drunk." Āpitṛtā means removing the impurities of the ears. (45)
Thus ends the sixth chapter in the commentary on the Second Canto of the Śrīmad-Bhāgavata Purāṇa.
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
With a single verse "sa eṣa āya puruṣaḥ" and the following four and a half verses, he explains the avatāra (incarnation) of the Puruṣa and His activities. The first, primordial avatāra of the Supreme Lord, the master of the spiritual sky, is the Puruṣa, the creator of prakṛti (material nature) and individual souls, who reclines on the causal ocean. This is indicated by the statement "Bhagavān assumed the form of the Puruṣa." Time, His own nature, and so on are said to be His activities, as stated: "The unborn Lord creates in every kalpa (cycle of creation), Himself by Himself within Himself." The meaning is that although He is one, by His illusory energy He becomes many. He explains that this entire universe consisting of cause and effect, real and unreal, is indeed Him, by statements such as "mana" and so on. The order is not intended to be specified here. (41-43)
The form of the Lord is twofold: one with form and attributes, supreme to us and others, and the other formless, such as time. However, they are not the actual form of the Lord, because they do not possess the quality of being the pastime of His internal potency. Although time and others are the activities of the Puruṣa avatāra, all beings should be understood as assistants in the pastimes of creation and so forth of the Puruṣa avatāra, including: the potencies like Brahmā; the guṇa-avatāras (incarnations of the modes of nature) such as Prajāpati; other vibhūtis (powerful manifestations); certain jñānīs (persons of knowledge), yogīs, karmīs (fruitive workers), and the deluded; as well as moving and non-moving beings. This is the explanation of Viśvanātha.
The connection with the four and a half verses is as follows: The avatāra of the Supreme, who is superior to all in His own form and potency, is His appearance by His own will in the realm of prakṛti. Time and the others are indeed the supreme truth. The sacrifice is a direct avatāra, Brahmā and Śiva are empowered avatāras, and others are avatāras in the form of His potencies and their effects. This is the context. (44)
In the word "supeśa," there is dropping of "sa" according to the rule "śa is replaced by lopa." Some say it means "with la dropped," in which case the word would be "supeśala." "O sage" – I am telling you this to establish your status as a sage, since being addressed as a sage is well-known only for one who knows the three phases of time. This is the meaning. "Ityarthaḥ" – Since this can be the meaning based on the verbal root "pā" in the sense of drinking, using the imperative suffix "loṭ," he states an alternative. "Or" – He explains the meaning as "arṣa" by adding the suffix "śatṛ" to the verbal root "pīḍ" (to drink) in the class of roots headed by "deva." The import of this is as follows. To summarize, the manifestation of this great Purāṇa is indeed for this purpose, as shown in statements such as "the untainted glories of the Lord that you have described" and "I remember His activities in meditation." And the pastimes of the Lord are of two kinds: pastimes in the form of creation and so forth, and pastimes for pleasure. Of these two, the latter are more glorious – with this intent, he says: "O sage, primarily those." Although previously he spoke about the Puruṣa, time and other potencies, the mahat and other effects of those, and the guṇa-avatāras such as Brahmā, as well as the vibhūtis such as Dakṣa, with the first verse beginning "ādi-avatāraḥ puruṣaḥ parasya," and thus the pastimes of creation and so forth; still, "O sage, I shall enumerate to you, in order, these very playful avatāras of the Supreme Puruṣa that are mainly remembered, which have mounted my heart, which dry up the secretions in the ears, which destroy the taste for hearing anything else, and which are extremely charming. May you drink deeply of that enumeration." (45)
Thus ends the sixth chapter of the second canto in the Bhāvārthadīpikā-prakāśa, the commentary on Śrīmad-Bhāgavatam.
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
viplutam means vyāptam (pervaded) – that is the meaning. ॥ 41 ॥ bhūtairyadeti. This is the third verse of the fourth chapter of the eleventh skandha (canto). viṣṇostu trīṇi rūpāṇīti (Viṣṇu indeed has three forms) is a statement from the Sāttvata Tantra, says Svāmī in his commentary on the twenty-seventh verse of the fifth chapter of the third skandha. ॥ 42 ॥ 43 ॥ * * Daityendra (lord of the Daityas) refers to the chief of the Daityas. Dānava-indras (lords of the Dānavas) are the sixty-one Asuras born from Kaśyapa in Dakṣa's daughter Danu, among whom the main ones are the eighteen beginning with Vimūrdha. The Pretas, Piśācas, etc. are the different classes of beings. The lords of the subterranean Piśācas are Ghaṇṭākarṇa and others. The lords of the Bhūtas are Bhairava and others. The lords of the Kūṣmāṇḍas are Bhṛṅgī and others. The Yadāṃsi are the aquatic creatures, and their lords are Timiṅgila and others. ।। 44-45 ।।
Śrīmad Vīrarāghava Vyākhyā
Desiring to describe the avatāras (incarnations) and their deeds, he mentions the first avatāra by saying ādya (primeval). Puruṣa is Virāṭ Puruṣa, the portion of the supreme Viṣṇu, that is the meaning. Primacy is in relation to Matsya, Kūrma, etc. His vibhūtis (divine powers) are described with kāla (time) and so on. Kāla and others are the svarūpa (own form) of the form-possessing one, as per the subsequent connection. The svarūpa, the own form, the body of the form-possessing one whose form is created by no action - kāla and others are under his control, a group of powers. This is the supreme truth, the ultimate reality of kāla and others, that is the meaning. Svabhāva (inherent nature) is the transformative nature inherent in prakṛti (primal matter). Sad (existence) and asad (non-existence), cetana (sentient) and acetana (insentient), gross or subtle substances, the modifications of earth etc., the products like mahat (cosmic intelligence), ahaṅkāra (ego) etc., the guṇas (qualities) like sattva etc., the senses of knowledge and action - virāṭ, the atmosphere; svar is the heaven; but this world is indeed samrāṭ. The atmosphere is known as virāṭ and the heaven is known as svarāṭ, as stated. Sthāṣṇu is immobile, cariṣṇu is mobile, of the prosperous, the glorious Lord. (41)
Why elaborate? Listen in brief, he says aham (I). I am Brahmā, Bhava, Rudra, Yajña, Garuḍa. Although he is listed among the vibhūtis, he is not a vibhūti due to absence of difference in meaning. The power which is the attribute of Viṣṇu's incarnation engaged in protection, that is a vibhūti. To indicate its being a vibhūti, Yajña is also listed among the vibhūtis. Being a vibhūti means controllability, regulating all beings by impelling them, because of residing as their Self. For, ātmā (Self) is the name of the controller, sustainer and ruler of the body. The Lord's residing as the Self in all his own vibhūtis is indeed the cause for the designation of co-reference of the learned and the Vedas. For, when the Lord resides as the Self, all words culminate in him, just as the words deva (god), manuṣya (human), pakṣi (bird), vṛkṣa (tree) etc. denoting bodies ultimately refer to their respective selves. Dakṣa and others who are these lords of beings, Bhava and others, Nārada and others, Sanaka and others, the protectors of the celestial worlds, the foremost among birds, the protectors of the nether worlds, the lords of the subterranean realms. (42)
The lords of Gandharvas etc., uragas are serpents, nāgas are elephants, those who are the lords of Yakṣas etc., Rakṣas, Ragas - the sandhi is Vedic. Those who are the best among the sages and manes, Daityas are the sons of Diti, their Indras. (43)
And others who are the lords of Pretas etc. (44)
Why elaborate? Whatever there is, he says yat (which). Whatever is glorious etc., all that is the svarūpa of the form-possessing one, that is the connection. Endowed with lordly power, greatness, brilliance, energy, zeal, strength, speed, valor, might, the power to sustain, the capacity to endure, Śrī is beauty, Hrī is modesty, vibhūti is the controlled group, ātmā is the intellect - united with that, wonderful, denoted by the word adbhuta (wonderful), all this is the own vibhūti of the form-possessing one, the Virāṭ Puruṣa who has voluntarily assumed an auspicious divine body, not created by action - for praise, this is the meaning. Due to the infinitude of incarnations, he says that he will mention the famous ones there prominently. Those impurities in the ears caused by listening to unworthy stories - they dry them up, hence they are su-peśas (very elegant). O sage, the sages speak of them - this is the implicit meaning. If the reading is ṛṣayas (sages), then the meaning is the sages speak. I shall recount them to you in order; in accordance with that, may nectar be drunk by you. Or else, āpīyatām, being an imperative ending in śatṛ, means 'may the ear-impurities be dried up by those drinking'. (45)
Thus ends the sixth chapter in the second canto of Śrīmad-Bhāgavata Mahāpurāṇa with the commentary (ṭīkā) composed by Vīrarāghava.
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Anticipating the question of who the first avatāra (incarnation) is, it is said āya iti. It is said that the first avatāra of the Supreme, the Highest, Hari, is Puruṣa. In the waters of dissolution, the great form, for the shelter of men, was known as Nārāyaṇa, the one with the name Śūnya. Just as there is a second form of him who desires to create, from one island to another, the knowers of tattva (truth) relate that form with the name Puruṣa. That Puruṣa placed his own vīrya (vigor) in the second form of prakṛti (nature) known as rasā. From that vīrya, the one known as Mahat came into being, whom they also call Hiraṇyagarbha and Puruṣa. His wife is Śraddhā. Those two, being devoid of gross bodies during dissolution, having attained bodies from Puruṣa and united, again brought forth the sprout of the world, the mahat-tattva (great principle), which became like their own son. They narrate the history that from the mahat-tattva, ahaṁtā (ego) was born.
The non-difference of Brahmā and others from the one who sleeps during dissolution, Viṣṇu, known as Śūnya, the great form, as established by statements like these, is not directly due to a special presence and basis. This meaning is clearly stated by kāla ityādinā. Whatever is distinct, everything from kāla (time) to the most excellent, all that is the basis of Nārāyaṇa, like an image, like a form, because it is the cause of his pleasure. The forms of Puruṣa, being material in nature, are not the true forms. Brahmā and others are known as his manifestations. Matsya, Kūrma, and other incarnations of Hari are primarily renowned in the śruti (Vedas). It is stated that they alone are these, hence they are remembered.
Time is the cause of the smallest particle to the greatest. Svabhāva (inherent nature) is the nature of things. Sat (existence) is prāṇa (life force). Asat (non-existence) is the subtle mūlaprakṛti (root of nature). Manas (mind) is the tattva (principle) of the mind. Time, the inherent nature of things, prakṛti, and prāṇa alone. Based on statements like these and the śruti statement "sat is prāṇa," dravya (substance) refers to the five elements. Vikāra (modification) is the egg. Guṇa (quality) refers to sattva and others. Virāṭ is Garuḍa. Svarāṭ is Indra. It is said that dravya refers to the five elements, vikāra is stated to be the egg, they call virāṭ as Garuḍa, and svarāṭ is said to be Indra. Stha (stationary) and cariṣṇu (moving) refer to immobile and mobile beings. By this, it is appropriate to say that the pervasiveness of immobile and other entities is for the Almighty. (41)
I, the four-faced one, am Bhava, Śarva, Yajña, the presiding deity of Yajña, Rudra, and Iśāna. The two gods indicated by the word Yajña are the foremost in the world. Bhava and others are the supreme haṁsas (swans). Indra and others are the guardians of the heavenly realm. Garuḍa and others are the guardians of the celestial realm. Priyavrata and others are the guardians of the human realm. Ananta, Bali, and others are the guardians of the subterranean realms. (42)
The lords of the Gandharvas are Viśvāvasu and others. The lords of the Cāraṇas are Puṣpadanta and others. The leaders of the Yakṣas are Kubera and others. The lords of the Rākṣasas are Nirṛti and others. The lords of the Uragas (serpents) are Vāsuki and others. The lords of the Nāgas are Ananta and others. The previously mentioned Ananta is Ekakuḍala. The foremost among the sages are Vasiṣṭha and others. The foremost among the ancestors is Yama. The lords of the Daityas are Prahlāda and others. The lords of the Siddhas are Sanaka and others. The lords of the Dānavas are Vṛṣaparvā and others. (43)
Even Yama, the lord of the ghosts, is said to have different forms, just like Vyāsa and Vāsudeva. The lords of the piśācas are Ghaṇṭākarṇa and others, the lords of the bhūtas are Bhairava and others, the lords of the kūṣmāṇḍas are Bhṛgi, Rukma, and others, the lords of the yādasas are Stimiṅgila and others, the lords of the animals are the lions and others, and the lords of the cattle are Nandikeśvara and others. They possess fame, knowledge, and other qualities of the Lord, inherent greatness, power (ojas), ability to overcome (avaṣṭambha), tolerance (sahas), strength (bala), ability to fulfill desires (icchā-karaṇa-śakti), forgiveness (kṣamā), anger (krodha), modesty (hrī), and worthiness (yogya-lajjā). The word śrīmat refers to one who possesses wealth (vibhūti), which is defined as the ability to attain special powers. It is also used to refer to Lakṣmī. [The Lord] possesses qualities such as self-control (ātmavat), steadfastness (dhṛtimat), and the speed of the mind (manojavavat). He makes the ocean, which is wonderful and difficult to fathom, act according to His own will. Therefore, it is said that their special qualities are false. (44)
As if dismissing the doubt that only the Puruṣa avatāra is the manifestation of His own form and no other, [Śukadeva] proclaims the sequence of His avatāras, starting with the most important ones. The ṛṣis and knowledgeable ones like Brahmā, who repeatedly recite and worship the avatāras of the Puruṣa, who is complete with bliss and other qualities, I will enumerate them for you in order of their importance. May you listen to the nectar of this enumeration with your ears, or may you sing, meditate, see, or drink it. It dries up the impurities of karma, which are the cause of the body's existence. He describes the quality of sweetness, saying that they are sweeter than the sweetest things. By revealing them in his own mind, he spends his time. (45)
Thus ends the sixth chapter of the second skandha of Śrī Bhāgavata with the commentary of Vijayadhvaja. (3)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
He states the reason for the unknowability of those who are partial to others. Only those whose ātman (self) and others are tranquil and established in Bhagavān know that, not those who are destined for hell due to their engagement in falsehood, as will be stated in the third verse. In such speculations about His form etc., the truth becomes lost and concealed. Thus, through these four verses it is implied that Bhagavān, being of such nature, performs avatāra (descent) etc. while remaining in such form. There, those ignorant of that, even while glorifying that, do not attain happiness, because regarding the knowledge of that, even one who is completely established in transcendence and so on is extensively glorified. || 41 || * *
He clarifies the previous meaning with "ādyo'vatāraḥ" (the first avatāra) and so on. Of the supreme Brahman, by His own form, and thus of Him who surpasses all. Avatāra is the manifestation of His will in material opulence. And time and so on are indeed the supreme truth. This is the meaning with four and a half verses. With Yajña and Viṣṇu being direct avatāras, with Brahmā and Śiva being āveśa-avatāras (empowered incarnations), and with others being in the form of His śakti (power) and its effects, there is non-difference from Him. || 42 || 43 || 44 || 45 || * *
What more? The manifestation of this great Purāṇa is indeed for this purpose, as has been mostly stated by you in "yaśo bhagavato'malam" (the spotless fame of Bhagavān) and so on, and His pastimes have been described in "samādhinā'nusmara tadviceṣṭitam" (through samādhi, remember His pastimes) and so on. And those pastimes of Bhagavān are of two types: in the form of creation and so on, and in the form of pastimes of avatāras. Of the two, the latter is more praiseworthy - with this intent he says "prādhānyato yānṛṣe" (O sage, primarily which...). Although previously, with the text beginning "ādyo'vatāraḥ puruṣaḥ parasya" (the first avatāra of the supreme Puruṣa), he has stated Puruṣa, Kāla etc. as His śakti, Manas and so on as its effects, and Brahmā and others, Dakṣa and others who are avatāras of guṇas (qualities) as His manifestations, and through that, the pastimes of creation and so on; still, O sage, I shall enumerate these līlāvatāras (pastime avatāras) of the supreme Puruṣa that are primarily glorified, who are established in my heart, who destroy the impurities of Kali, who remove the attachment to hearing other topics, and who are extremely beautiful and supremely attractive. May that enumeration be heard properly. || 45 ||
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
O sage Nārada, when the sages, who are engaged in contemplation, become tranquil in their mind and senses, then they can understand it. Otherwise, that very object remains concealed by unreal things. By this, it is said that its featureless form, which is Brahman, can somehow be known, but not its form with features. In the same way, it will also be said in the Tenth Canto, beginning with "to be known by those whose inner self is awakened." (41)
With the following verses, he explains the puruṣāvatāra (puruShaavataar, incarnation of the Supreme Person) mentioned in the previous verse and His activities. The Supreme Person, the Lord of the supreme spiritual sky, is the first avatāra (avatār, incarnation), the puruṣa (puruSha, Supreme Person) who lies on the Causal Ocean and glances upon prakṛti (prakṛti, material nature). The Lord assumed the form of the puruṣa, as stated earlier. Time, nature, and others are said to be His activities, as stated: "In every kalpa, the unborn Lord creates Himself from Himself by Himself." It means that although He is one, by His illusory energy He becomes many. The entire universe, consisting of cause and effect, real and unreal. He explains it thus, beginning with "the mind," etc. The order is not intended here. Dravya refers to the great elements. Vikāra is the false ego. Guṇa is the mode of goodness, etc. Virāṭ is the universal form, beginning with the lower planetary systems. Svarāṭ is the aggregate soul, Hiraṇyagarbha. Sthāvara is immobile, and cariṣṇu is mobile, the individual body. They are related to the Supreme Lord. (42)
Similarly, I, Brahmā, and the three guṇāvatāras (guṇāvatār, incarnations of the modes of nature) beginning with him. The sky, the earth, and the rulers of the lower planets. The rulers of the dark planets and the lords of the lower regions. (43)
Rakṣoraga is a conjunction. (44) What more? Whatever is glorious, possessing opulence, fame, beauty, valor, endeavor, splendor, and fame, according to the Amara dictionary. Mahasvat means possessing splendor. Ojas refers to strength, power, and the vitality of the senses, mind, and body. Hī means inactivity or disgust. Vibhūti means prosperity. Ātmā means intelligence. Adbhutārṇam means of wonderful variety. All that truth is twofold: rūpavat, with form, like us, and param, supreme, arūpavat, formless, like time. Even the form of the Lord is asvarūpa, not His own form, because it lacks the manifestation of His internal potency. Thus, although time and others are the activities of the puruṣāvatāra, they should be known as His potencies, the guṇāvatāras like Brahmā, vibhūtis like the Prajāpatis, and others, including the wise, yogis, fruitive workers, the foolish, and all moving and nonmoving beings, who are the associates in the puruṣāvatāra's pastimes of creation and so on.
Having thus described the puruṣāvatāra with the predominance of the illusory energy, he speaks about the pastime incarnations like Varāha and Yajña, which are full of spiritual energy, indicating their being worshipable and partial. O sage, I shall relate them to you in order, drying up the dirt in your ears, the impressions of hearing other topics. May you drink that nectarean narration. (45)
Thus, in this delightful Bhāvārtha-darśinī, which shows the inner meaning for the devotees, the sixth chapter in the second part is happily completed.
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
O sage, the wise men who have cultivated their mind, senses, and intentions through the practices mentioned earlier, and who contemplate on the meaning of the Vedānta, know the nature of devotion that has been described. When it is obscured by the arguments of the non-believers, it becomes concealed and unknown. (41)
The puruṣa (cosmic person), the lord of prakṛti (nature), whose form for pastimes is described as having a thousand heads, is the primeval avatāra (incarnation). When he accepts the aggregate body, he is called the Vairāja Puruṣa. Having created the Virāja abode with the five self-created elements, and having entered it with his own portion, Nārāyaṇa, the primeval Lord, obtained the name Puruṣa. This is the connection with what will be said later, that the truth of the puruṣa and others is supreme. Time is an insentient principle that is a potency of the Lord. Nature is the characteristic of the Lord's potency, prakṛti, to transform. Prakṛti is the cause of the manifest and unmanifest, consisting of the guṇas (qualities) such as sattva. The senses are the organs of knowledge and action. Virāṭ is the aggregate body. Svarāṭ is the Vairāja Puruṣa, his own avatāra. Sthāsnu is immobile beings and cariṣṇu is mobile beings, comprising the individual bodies. (42)
In creation, I am Brahmā. In destruction, I am Bhava, Rudra, the incarnation of the quality of passion. In maintenance, I am Yajña, Viṣṇu, the incarnation of the quality of goodness. The Prajāpatis such as Dakṣa are manifestations predominated by the quality of passion. The avatāras such as Nārada are specific incarnations. The rulers of the heavenly planets such as Indra are manifestations predominated by the quality of goodness, as will be described later: "The demigods are in goodness, the Prajāpatis are in passion." The rulers of the planets in the sky, the rulers of the human world, the kings, the rulers of the subterranean planets, the lords of Pātāla, the lords of the Gandharvas and others, the lords of the Yakṣas and others, the serpents called Uragas and Nāgas, the foremost among the sages and forefathers, the lords of the demons, and the lords of the Siddhas and Dānavas, and others who are the lords of the Pretas and so on. (43)
The phrase "whatever there is in the world" should be connected with all the following words. Bhagavat means endowed with opulence. Mahasvat means endowed with energy. Endowed with the powers of the senses and the mind. Balavat means endowed with strength. Kṣamāvat means forgiving by nature. Endowed with śrī (beauty), hrī (modesty), and vibhūti (prosperity), and with self-conception. Wonderful in appearance, what more can be said, endowed with form. Without form, formless. Indeed, all this is brahman (the Absolute), as the Śruti says: "All this is brahman, born from, dissolved in, and existing in That." In this regard, there is no difference between the puruṣa and others in terms of their essential nature. Although other sentient and insentient objects are different from the Lord due to differences in their respective natures, they are also non-different due to being born from Him, being established in Him, and being impelled by Him. This is the discernment. (44)
O sage Nārada, among those in relation to whom the puruṣa is said to be the primeval avatāra, who are those that are indicated by the word "ādi" (primeval) in the phrase "bhavādayaḥ" (those such as Bhava)? In anticipation of this question, to describe the avatāras, the sage says "prādhānyataḥ" (due to preeminence). O sage, the sages describe those innumerable pastimes avatāras of the puruṣa, who is the greatest, who removes the impurities in the ears of the devotees caused by hearing mundane talks, thereby nourishing them, and who are handsome and beautiful, according to their preeminence, since it is impossible to enumerate all of them. I shall describe them to you in sequence. (45)
Thus ends the illumination of the meaning of the sixth chapter in the Second Canto of Śrīmad-Bhāgavata-siddhānta-pradīpa. || 6 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Thus, having rejected the other opinions, it is said that they sing about the acts of avatāras. In anticipation of the question "Who are those avatāras?", he says - ādyo'vatāra (the first avatāra) and so on. The first avatāra of the supreme Brahman, Puruṣottama, is Puruṣa, the lord of prakṛti (primordial nature). The second is Kāla (time). The third is Svabhāva (innate nature), sat (existence) and asat (non-existence), karma (action), or prakṛti. Manasā (by the mind) refers to the mind, which is adhidaivika (presiding over the deities) and generates desire through saṅkalpa (intention). From that, creation arises. Thereafter, there are other avatāras as well, as he says - dravya (substance) refers to the five great elements. Vikāra (modification) is ahaṅkāra (ego). Guṇas are the three qualities. Or, the five tanmātras (subtle elements). The indriyas (senses) are ten. Virāṭ is the cosmic form. Svarāṭ is the presiding deity of that. Sthāstu means sthāvara (immobile). Cariṣṇu means jaṅgama (mobile). All this belongs to the omnipotent Bhūmā (the vast one). All these are avatāras. Avatāra means descending from the original abode to here. In reality, Bhagavān (God) alone exists there, and he has come here in all forms. Thus, everything is indeed a form of avatāra. || 41 ||
If Bhagavān, being Puruṣottama, possesses qualities signifying excellence surpassing those of the same class, then he enumerates those that will be mentioned later by saying aham (I) and so on. Excellence belongs to many who are inferior to oneself and one's servants. Among them, all are avatāras of Bhagavān. There, firstly - I am Brahmā. Bhava is Mahādeva (Śiva). Yajña is Yajñanārāyaṇa. These are the lords of creatures, beginning with Marīci. Among them, Dakṣa is the chief in another kalpa (cycle of creation). Therefore, beginning with Dakṣa. Bhavānādir yeṣāṁ te bhavādayo bhaktāḥ - those whose beginning is Bhava are devotees. By the particle ca, Sanaka and others are included. Thus, having mentioned those who are superior by nature, he mentions those who are superior by position - bhūlokapālā and so on. In another reading, bhūrlokapālāḥ. Then, bhūḥ is an indeclinable. Bhūlokapālāḥ are the protectors of the earth realm. Bhuvarlokapālāḥ are the protectors of the atmospheric realm. Svarlokapālāḥ are the protectors of the celestial realms above. Talalokapālāḥ are the protectors of the subterranean realms. Those who are the lords of Gandharvas and others. Those who are the masters of Yakṣas and others. Rakṣoraga is an ancient Vedic sandhi. Gandharvas and others are rajasic (passionate). Yakṣas and others are tamasic (ignorant). The best of the sages are sattvic (pure). The groups of ancestors. The same applies to the earlier ones as well. Daitya lords and others are rajasic, sattvic, and tamasic. Now, he mentions the mixture with tamas - pretapiśāca and so on. Their nature will be described in the third canto. Those who are the lords of pretas and others. Moreover, whatever is endowed with excellent qualities like bhaga (prosperity) and others. Bhāgya means sovereignty and so on. Any entity or living being endowed with that. Mahas means tejas (splendor). Ojas means strength of the senses. Sahas means mental strength. Sahas is accompanied by ojas. The two powers of the mind and senses are mentioned together as ojasahasvad because they mutually assist each other. Bala means physical strength. Kṣamā means forbearance. These qualities like bhaga and others are indeed intended here as being excellent. Śrī means beauty. Hīr means modesty. Vibhūti means Lakṣmī (prosperity). Ātmā means buddhi (intellect). One who possesses the set of four up to ātmā along with śrī is as described. Moreover, adbhutārṇam means having a wondrous color or form. It means having a variegated form. Or, it can mean cow-like and so on. What more? Whatever has a form is mūrta (embodied). It means being manifest. All that is indeed the supreme truth. That which has no form, being amūrta (unembodied), such as ākāśa (space) and so on, is also that truth. This is the meaning, as it is well-known to possess both formlessness and form. || 42, 43, 44 ||
O Sage (ṛṣe), having declared that whatever is most famous in the world due to its supreme righteousness is indeed a form of the Lord's descent (avatāra), I shall now tell you about that principal form of the Lord's descent which is the very embodiment of existence, consciousness, and bliss (saccidānanda), endowed with all qualities such as sovereignty. The address "O Sage" indicates the qualification for hearing such matters. Although from the highest perspective, everything in the Lord's creation is indeed a form of His descent, since such forms are not widely known in the world as His descents, those that are primarily and prominently spoken of in the world as His descents are called līlāvatāras, or descents for divine play. And these are further classified as avatāras. Of whom, you may ask? They are the descents of that Supreme Person who is greater than the universe, the indwelling Lord (antaryāmī) within, who was described as the object of secondary meditation. The forms of existence, consciousness, and bliss are indeed the indwelling Lords within the body and the individual soul. Among them, the forms of the body and the individual soul have been described in order. Now, the forms of the indwelling Lord within are being spoken of.
May all of you drink deeply (āpībatām)! For they should not be kept outside, nor in the middle, but should be made to enter within entirely. That is the meaning of "drink from all sides." The special result of hearing about them is stated: it cleanses the ear-impurities (karṇa-kaṣāya-śoṣāni). Although all of the Lord's acts are sacred, due to worldly faults, the ears become impure and one does not develop a taste for the Lord's acts. In this regard, these special acts remove the impurities of the ears. When heard, a taste will develop everywhere. That is the meaning. Therefore, I shall narrate (anukramiṣye) them in sequence (ānupūrvyeṇa) to you (te tubhyam). You alone are specifically qualified. These (imān) are well-established in my intellect (buddhi-sthitān). The reason for narrating with great fanfare is stated: they are exceedingly beautiful (su-peśān), captivating the mind. The reason for narrating without deviating from the promise is also stated. (45)
Thus ends the sixth chapter in the Second Canto of Śrī Bhāgavata Subodhini composed by Śrī Vallabha Dīkṣita, the son of Śrī Lakṣmaṇa Bhaṭṭa.
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Regarding "ādyovatāra" (the first incarnation), it refers to Śrāddhadaivika, as stated in the Śruti, "Asato'dhimanaḥ sṛjyata manaḥ prajāpatim asṛjata" (From the non-existent, the mind was created; the mind created Prajāpati). || 41 ||
In the phrase "aham ityatra ca," "ca" means an alternative definition of avatāra (incarnation) according to popular understanding. The phrase "te sarva iti" means that by placing them (the incarnations) in the womb of Lakṣmī, there is no over-extension of meaning. || 42 ||
Thus concludes the explanation of the sixth chapter in the Śrī Dvitīya-Skanda-Subodhinī-Prakāśa.
Śrī Giridhara-kṛtā Bāla Prabodhinī
In anticipation of what those avatāras (incarnations) and their names are, he describes them in detail, beginning with ādya (the first) until the completion [of the chapter]. The puruṣa (person) of the supreme, infinite Brahman, who is the instigator of prakṛti (nature), who is described in the Sahasraśīrṣa [Sūkta] as the basis for [His] līlā (divine play) etc., He is the ādya avatāra. As it is said in the First [Canto] - "He assumed the pauruṣa rūpa (human form)". And he will say - "When He, by the five elements created by Himself, having constructed the pure virāj (brilliant) city and having entered into it with His own portion, obtained the name Puruṣa, Nārāyaṇa, the ādi-deva (primordial Lord)." Although it is said that all are avatāras without distinction, still, time, own nature, and the cause and effect form of prakṛti which is real and unreal - these śaktis (powers), the effects [like] manas (mind) etc., the guṇa-avatāras (incarnations of qualities) [like] Brahmā etc., the vibhūtis (divine manifestations) [like] Dakṣa etc. should be distinguished. Manas is also mahat-tattva (the great principle). Dravya (substance) is the group of five mahābhūtas (great elements) beginning with earth. The order here is not intended [to be definite]. Vikāra (modification) is ahaṅkāra (ego); guṇa is sattva etc., and the eleven indriyas (senses). Virāṭ is the body consisting of the universe. Svarāṭ is the jīva (individual soul) which identifies with that [universe]. Sthāsnu is immovable. Cariṣṇu is moving, the individual body. (41)
I am Brahmā, Bhava is Mahādeva, Yajña is Viṣṇu. And Dakṣa and others are these Prajēśas (Lords of creatures), of whom you are the first and foremost and the devotees of you and others are the guardians of Svarloka like Indra etc., the guardians of Khaga-loka like Garuḍa etc., Nṛloka is Bhūloka and their protectors are the kings, the guardians of Talātala and other lower worlds are the rulers of those worlds. (42)
Om. The controllers of Gandharvas etc., the protectors of Yakṣas etc. Rakṣorageti is a conjunct form. And those who are the best of the Ṛṣis and Pitṛs, and similarly those who are the Indras, the protectors of Daityas etc., and others who are the lords and protectors of Pretas etc. (43)
What more [to say]? Whatever has the quality of being venerable etc., all that is indeed the supreme truth, a form of the vibhūti (divine manifestation) of the Para-Brahman, this is the connection. Bhagavat means endowed with knowledge, lordship, detachment etc., endowed with majesty and splendor, endowed with ojas (vitality) and senses and mental powers, similarly endowed with bala (physical strength), kṣamā means patience to bear others' offenses, similarly endowed with śrī (beauty), hrī means disgust for wrong actions, vibhūti means prosperity, ātmā means correct understanding, similarly endowed with that. Arṇa is varṇa (color), adbhutārṇam means having wonderful color, rūpavat means having form, asvarūpam means formless, amūrtam means without material body. (44)
Thus having described the avatāras of Bhagavān in the form of [His] śakti etc., in order to describe His direct avatāras, since describing them in entirety is impossible, he promises to describe them based on their predominance - prādhānyataḥ (based on predominance). But the impossibility of describing Bhagavān's avatāras in entirety is accepted by you also, since you are capable of inquiring as a seer, indicating that he addresses [him] - "O Ṛṣi". I shall describe to you in sequence those avatāras of the infinite Puruṣa, Puruṣottama, assumed for the sake of līlā, which the discriminating ones predominantly recount, those present in my intellect, this is the connection. Let that nectar be drunk by you according to that sequence, may it be placed in the heart like drinking. If asked what the result of drinking that is, he says - karṇa etc. Destroying those impurities of the ears which are the causes for hells as will be described in accordance with "Those mean men who have heard frivolous talks that destroy the self, they throw [the hearers] into the dark hells". Supeśān means beautiful, attractive. The dropping of 'la' is a conjunct. Or else, āpīyatām is a śatṛ ending [gerundive], the connection is "moreover, may it dry up the impurities of the ears." (45)
Thus, for the sake of attaining the bliss of devotion, by Śrī Gōpāla-sūnu, belonging to the lineage of Śrī Vallabhācārya. By the one named Śrī Bhiridhara, who has the privilege of serving the feet of Śrī Mukundarāya. This Bāla-prabodhini commentary on Śrīmad Bhāgavatam is composed on the Second [Canto] in describing contemplation. The sixth chapter, describing the assembly, is explained. (1-3)
Hindī Anuvāda
The first incarnation of the Supreme Soul is Virāṭ Puruṣa; apart from him, time, nature, action, cause, mind, the five elements, ego, the three guṇas (qualities), senses, the universe, the body, the one who identifies with it, immobile and mobile beings - all of them are forms of that infinite Lord. || 41 || I, Śaṅkara, Viṣṇu, Dakṣa, and other Prajāpatis (progenitors), you and other devotees like you, the protectors of the heavenly realm, the kings of birds, the kings of the human world, the kings of the lower worlds; the leaders of Gandharvas, Vidyādharas, and Cāraṇas, the lords of Yakṣas, Rākṣasas, snakes, and Nāgas; the great sages, the lords of the Pitṛs (ancestors), the lords of Daityas, the lords of Siddhas, the kings of Dānavas, and also the lords of Pretas, Piśācas, Bhūtas, Kuṣmāṇḍas, aquatic creatures, animals, and birds; and whatever other things in the world are endowed with power, radiance, strength of senses, strength of mind, strength of body, or forbearance; or whatever possesses exceptional beauty, modesty, splendor, and glory; and whatever things are of wonderful color, possess form or are formless - all of them are indeed the divine forms of the Supreme Truth. || 42-44 || * * O Nārada! Apart from these, the supreme and most sacred principal divine incarnations of the Supreme Being are also described in the scriptures. I shall narrate them in order. Their stories are very sweet to hear and remove the imperfections of the sense of hearing. Listen to them attentively and relish their essence. || 45 ||
End of Chapter Six
SB 2.6.41-46
