Text 19: O Nārada, you were taught about the science of God and His transcendental loving service by the Personality of Godhead in His incarnation of Haṁsāvatāra. He was very much pleased with you, due to your intense proportion of devotional service. He also explained unto you, lucidly, the full science of devotional service, which is especially understandable by persons who are souls surrendered unto Lord Vāsudeva, the Personality of Godhead.
Text 20: As the incarnation of Manu, the Lord became the descendant of the Manu dynasty and ruled over the miscreant kingly order, subduing them by His powerful wheel weapon. Undeterred in all circumstances, His rule was characterized by His glorious fame, which spread over the three lokas, and above them to the planetary system of Satyaloka, the topmost in the universe.
Text 21: The Lord in His incarnation of Dhanvantari very quickly cures the diseases of the ever-diseased living entities simply by His fame personified, and only because of Him do the demigods achieve long lives. Thus the Personality of Godhead becomes ever glorified. He also exacted a share from the sacrifices, and it is he only who inaugurated the medical science or the knowledge of medicine in the universe.
Text 22: When the ruling administrators, who are known as the kṣatriyas, turned astray from the path of the Absolute Truth, being desirous to suffer in hell, the Lord, in His incarnation as the sage Paraśurāma, uprooted those unwanted kings, who appeared as the thorns of the earth. Thus He thrice seven times uprooted the kṣatriyas with His keenly sharpened chopper.
Text 23: Due to His causeless mercy upon all living entities within the universe, the Supreme Personality of Godhead, along with His plenary extensions, appeared in the family of Mahārāja Ikṣvāku as the Lord of His internal potency, Sītā. Under the order of His father, Mahārāja Daśaratha, He entered the forest and lived there for considerable years with His wife and younger brother. Rāvaṇa, who was very materially powerful, with ten heads on his shoulders, committed a great offense against Him and was thus ultimately vanquished.
Text 24: The Personality of Godhead Rāmacandra, being aggrieved for His distant intimate friend [Sītā], glanced over the city of the enemy Rāvaṇa with red-hot eyes like those of Hara [who wanted to burn the kingdom of heaven]. The great ocean, trembling in fear, gave Him His way because its family members, the aquatics like the sharks, snakes and crocodiles, were being burnt by the heat of the angry red-hot eyes of the Lord.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
He describes the Haṃsa incarnation. To you, being greatly pleased with the intensely increased devotion, he properly explained bhaktiyoga (devotional yoga). And what is the means of knowledge called Bhāgavata? It is the very essence that illuminates the truth of the self. He states the result of the qualification "with increased devotion". What... [19]
He describes the incarnation of that Manu period. Cakra (discus). He bears his own splendor, his own influence, as the Sudarśana cakra (discus). It means he bears an unobstructed influence like a wheel. He explains that very thing. Being the protector of Manu's lineage, he spreads his own charming fame even in Satyaloka situated above the three worlds, and imposes punishment on kings. [20]
He describes the Dhanvantari incarnation. Descending into the world as Dhanvantari, he destroys the diseases of those afflicted with great illnesses by his very name. His fame itself is exaggerated by saying so. He is one from whom comes amṛta (nectar of immortality), life free from death. He obtains the share in sacrifice that was previously obstructed by the demons. The meaning is the same even if read as "avāpa ruddham". He propagates the Āyurveda and teaches it. [21]
He describes the Paraśurāma incarnation. For the destruction of the world, nourished by fate, or offered to death. Thus abandoned by the Brahmins, and therefore abandoning the Vedic path. Hence, as if desiring the pain of hell, this great soul Hari uproots the thorny kṣatriyas (warrior class) of the earth, who are like this, with his axe of long, sharp edge. [22]
He describes the Śrī Rāma incarnation in three verses. "Asmad" means: With the grace of us, including Brahmā, pleasant-faced, along with his partial incarnations in the form of Bharata and others, obeying the command of his father Daśaratha, he entered the forest accompanied by Sītā and Lakṣmaṇa. Opposing whom, Rāvaṇa met his destruction. [23]
To whom, Rāma, the ocean gave way immediately, just as Hara (Śiva) wished to burn Tripura, similarly wishing to burn the enemy's city Lanka. The sixth case is used in the sense of the fourth or fifth case. Whose limbs trembled with the fear obtained from Rāma. How was the ocean? Whose waves trembled with the fear obtained. The reason for this: Sītā, the beloved, being far away, agitated by her as the cause, with eyes very red due to intense anger, in which the circle of makara (sea monsters), serpents, and actors was extremely heated. [24]
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
To you and. And from the word "ca", to Sanaka and others as well. Or alternatively, the meaning is that through Sanaka and others, Śrībhāgavata named knowledge-means is for you also. It should be known that the suffix from the word "tattva" in the sense of "own" has already occurred earlier like the suffix "bahuca". That is why it has been explained by Swami's feet as "tattva" itself is "satattva". Or alternatively, "tattva" and "tataḥ" are synonyms. Nārada means. From that very instruction, you became Nārada - this is the etymological name meaning "one who cuts off ignorance". Here Viśvanātha says - He describes the twofold bhakti-yoga and knowledge of the object and subject of devotion with two adjectives: "bhāgavata" means that which is accessible through love, in the form of experiencing the Lord's beauty, fragrance, sweetness, virtues etc. with intensified emotions. And "tattva-pradīpa" means that which illuminates the true nature of the devotee's self, the living being, by removing the covering of ignorance. The devotees who have taken exclusive shelter of Vāsudeva easily know this twofold knowledge. In all scriptures, words like "jñāna" etc. are used as adjectives and substantives inseparably, just as words like "paṅkaja" etc. are well-established only for lotuses etc. Otherwise they function as etymological terms, as appropriate. For example: "That supreme knowledge which reveals His glory, which the sages call Bhāgavata", "And that knowledge which is causeless", "That friend who is the eternal, full Brahman of supreme bliss". And also: "The lotus-born path is difficult to traverse", "May he feed a brahmin in the pavilion". In the Viṣṇu-dharma also, only bhakti-yoga was taught to Nārada by the Haṃsa incarnation. But what is said - "O Keśava, in what form did you teach yoga to Sanaka and others? I wish to know that form" - that Haṃsa who taught knowledge to Sanaka and others is indeed different. By the word "ca" in "tubhyaṃ ca", it is said in a roundabout way that He also taught bhakti to you who are an incarnation, thus Nārada's incarnation is also mentioned. (19)
The meaning is: He holds the extraordinary energy named Cakra, as per Ambarīṣa's statement "You are the supreme masculine energy". (20)
Viśvanātha says: One whose manifestation in the world is like nectar-like longevity, thus granting freedom from disease to all worlds. Not "nātreṇa" because it will be said "destroyer of affliction by mere remembrance". The meaning is that it is by the name-mantra itself "Oṃ Śrīdhanvantaraye namaḥ". Hence the implication is that glorification was done by someone on their own. Āyurveda along with its eight limbs, as stated in the Harivaṃśa: "They say it has eight limbs in which treatment is contained - general medicine, pediatrics, demonology, head and eyes etc., surgery, toxicology, geriatrics and aphrodisiacs." (21)
Since destruction of what is increased by the gods is impossible, he says "offered to Death". The meaning is: As per the Dharaṇi lexicon, "brahman" refers to truth, penance, brahmins, Vidhātṛ and the Supreme Self. Hence he became opposed to brahmins who show the auspicious Vedic path. Thus, because he abandoned the Vedic path itself. Ugra means Śaṅkara, equal to him in power. (22)
Cakravartī says: Kaleśa means complete, as per the śruti "When the great Viṣṇu, who is pure consciousness, was born as Hari, son of Daśaratha" and the smṛti "The six qualities were fully manifested in Nṛsiṃha, Rāma and Kṛṣṇa". (23)
Due to the cumbersomeness in assuming the sixth case in the sense of the fourth case, he says "alternatively". Here, in trembling of the body. (24)
Śrīmad Vīrarāghava Vyākhyā
"Thus he speaks of the Haṃsa incarnation. Bhagavān, in the form of a swan, fully answered you who asked with greatly increased affection. He spoke to you properly about yoga, which is action without attachment to results, and knowledge, which is devotional wisdom supported by seven practices of worship, illuminating like a lamp the true nature of the self separated from prakṛti. In the eleventh skandha, this story is clearly told - that many who took refuge in Vāsudeva easily understood the yoga and other teachings spoken by the swan, after many births, as stated. (19)
He speaks of the Cakra incarnation in the Manu eras thus: Carrying the irresistible wheel of authority enhanced by his own splendor in the ten directions, being the upholder of Manu's lineage, he imposed punishment on the seven arrogant kings. While doing so, he also established in the third heaven, Satyaloka, his lovely fame made attractive by his own deeds. (20)
He speaks of the Dhanvantari incarnation thus: The Lord, descending in the world as Dhanvantari, destroys by his very name the diseases of people afflicted with great illnesses and much suffering. Being fame itself, he obtained in sacrifice the nectar of immortality that was previously withheld by the demons, and he promulgates the Ayurveda. (21)
He speaks of the Paraśurāma incarnation thus: That great soul Hari, in the form of Bhārgava Rāma, twenty-one times uprooted with his long sharp-edged axe the thorny kṣatriya race of the earth, which had abandoned the Vedic path, been delivered to death by fate, and desired hellish torment, oppressing the brahmins. He did this with terrible prowess. (22)
He speaks of the Rāma incarnation in three verses thus: For our benefit, the Lord of creation descended with his partial manifestations in the Ikṣvāku dynasty. Obeying his father Daśaratha's command, he entered the Daṇḍaka forest with his beloved wife and younger brother. Opposing him, the ten-headed Rāvaṇa met with destruction. (23)
The ocean quickly gave way to Śrī Rāma, just as Śiva had when he wished to burn the triple city, trembling in fear. Agitated by his beloved kidnapped Sītā, with eyes red with anger, he gave passage while the hosts of makara sea monsters and serpents were afflicted. (24)"
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Mahidāsa, the incarnation of Hari, tells you about his character with increased devotion and overflowing devotion. The Lord named Mahidāsa, pleased with the virtuous, spoke to you and others about karma yoga and jñāna yoga (knowledge yoga) related to the Lord. He clarifies the state of being a devotee with the word "ātman" (self). Here, he cites evidence with "yat" (which). The knowledge that Vāsudeva's devotees, Brahmā and others, attain is for the purpose of prohibiting non-Vaiṣṇavas (non-devotees of Viṣṇu). As it is said, "Aitareya Hari told Nārada about his own form, which only Vaiṣṇavas attain, not others, and there is no happiness beyond that." (19)
He describes the incarnation of Rājarājeśvara and his character with "cakraṃ ca" (and the disc). Hari, incarnated as Rājarājeśvara, a descendant of Svāyambhuva and other Manus, punishes evil kings, establishes truth and dharma (righteousness), spreads his beautiful fame through his deeds, and resides in the Manvantaras (eras of Manu) among the emperors like Priyavrata. He bears the unobstructed power, which is his inherent glory, in the form of a protective disc in all ten directions. (20)
The Lord himself, without a special manifestation, incarnated as Dhanvantari, who cures the diseases of many sick people by the mere utterance of his name. He is always liberated and immortal, and he obtained a share in sacrifices. He composed and propagated Āyurveda (the science of life) and other treatises in the world. (21)
He briefly describes the incarnation of Bhārgava Rāma and his deeds with "kṣatram" (the warrior class). He is Ugravīrya (of terrible prowess), greater than other men, and wields Urudhāra (the wide-edged axe). With this axe, he uproots the thorns of the earth, namely the warrior class that has abandoned the right path, is hostile to Brahmins, and desires the pains of hell, as ordained by fate for their destruction. Twenty-one times... (22)
He describes Rāma's incarnation and his valor in three verses, starting with "kṛtsnaprasāde" (with complete grace). Rāma, who is full of grace and has a beautiful face, incarnated in the Ikṣvāku dynasty with a portion of himself. Following his father Daśaratha's command, he entered the forest with his beloved younger brother and Sītā. (23)
The ocean, whose friends Sītā and Lakṣmaṇa were far away, was filled with burning wrath like a devouring fire. It was churning with tormented sea creatures and had waves of fear. This trembling ocean immediately gave way to Rāma, who desired to burn the enemy city of Laṅkā, just as Śiva burned Tripura. (24)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
"Tubhyaca" iti. In the Viṣṇudharmottara, it is told to him in the form of a haṃsa (swan). || 19-25 ||
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
He describes the haṃsa (swan) incarnation with "tubhyam". With an expanded mood of love. Yoga means bhakti yoga and knowledge. And that knowledge is twofold - related to the object of devotion and the shelter of devotion, as indicated by the two adjectives. Bhāgavatam (devotional) means the experience of the Lord's beauty, fragrance, opulence, tenderness, sweetness, virtues etc. which is accessible through love. Similarly, it illuminates the essential nature of the devotee's soul, dispelling ignorance like a lamp. This twofold knowledge is easily realized by the exclusive devotees who have taken shelter of Vāsudeva. In all scriptures, words like jñāna (knowledge) are used in specific senses without qualifiers, just as words like paṅkaja refer specifically to lotuses. Otherwise they are used according to context. Here in the Viṣṇudharmottara, bhakti yoga alone is described to Nārada in the form of a swan. The swan that imparted knowledge to Sanaka and others should be considered different. The word "ca" in "tubhyañca" implies that bhakti yoga was also taught for your incarnation, indirectly referring to Nārada's incarnation. (19)
He describes the Manu incarnations. He bears unobstructed brilliance in all ten directions and the Sudarśana disc. He maintains the Manu dynasty. Hence he punishes the wicked. He spreads charming fame even in Satyaloka above the three worlds. (20)
He describes the Dhanvantari incarnation. He is fame personified, indicated by the use of kīrti twice. By name alone he is Dhanvantari. He received the portion previously seized by demons. His manifestation in the world is like nectar as life-giving medicine. He propagates the Āyurveda. (21)
He describes the Paraśurāma incarnation. He kills the kṣatriyas (warriors). What kind of kṣatriyas? Those destined for destruction, filled with the terrible rasa, offered as tribute. The kṣatriyas are described as brahma-killers etc. That is stated as the reason for killing them. (22)
He describes the Śrī Rāma incarnation in three verses. By his grace on all beings from Brahmā to a blade of grass, he has a pleasing countenance, indicating the abundance of his mercy in this incarnation. He is with his partial manifestations like Lakṣmaṇa, while he himself is the complete Lord of all partial manifestations. When this transcendental Mahāviṣṇu was born to Daśaratha, he removed afflictions. (23)
The ocean, trembling with fear, gave way to him. Like Śiva eager to burn the three cities, he was eager to burn the enemy's city Laṅkā. What was he like? His eyes were very red with anger agitated by his beloved Sītā who was far away. The ocean was extremely heated, filled with sea creatures, serpents and crocodiles. (24)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
"Haṃsāvatāra" (swan incarnation) is explained by "Tubhyam" iti. O Nārada, that Bhagavān, the Self of all selves, the inner soul of all, greatly pleased with intense love, told you and your predecessors, the Sanatkumāras, about yoga, bhakti yoga, knowledge of the true nature of the self and supreme self, and karma yoga. He also spoke about the Bhāgavata, which illuminates all principles like a lamp, including those mentioned and unmentioned, worthy of devotees' worship and knowledge. The followers of Vāsudeva easily understand this yoga and other teachings spoken by Śrī Haṃsa. || 19 ||
He explains the avatāras in the Manvantaras with "Cakram" iti. That same Bhagavān, as the protector of Manu's lineage, wields his unobstructed power like a wheel of command in all ten directions. Moreover, he spreads his charming fame even in Satyaloka, which is above the three worlds, and punishes wicked kings. || 20 ||
The Dhanvantari avatāra is explained with "Dhanvantari" iti. Bhagavān, descending to earth as Dhanvantari, quickly cures many diseases by his name alone. He is fame personified, the source of immortal life. He obtained the share in sacrifices that was previously obstructed by the demons for Rudra. He also promulgates Āyurveda. || 21 ||
The Paraśurāma avatāra is explained with "Kṣatram" iti. The warrior class, a thorn to the earth, was offered by fate for destruction. They had abandoned the Vedic path, desiring the pain of hell. That great soul Hari, with his unbearable power, uproots them with his sharp axe. || 22 ||
The Śrī Rāma avatāra is explained in three verses starting with "Asmad" iti. By our (Brahmā and others') grace, he who is pleasant-faced and the lord of all elements, descended in the Ikṣvāku dynasty with his partial incarnations (Bharata and others). Following his father Daśaratha's command, he entered the Daṇḍaka forest with his beloved wife (Sītā) and brother (Lakṣmaṇa). Rāvaṇa, opposing him, met his demise. || 23 ||
The ocean quickly gave way to Śrī Rāma, just as Hara (Śiva) aimed at Tripura. The ocean, with its circles of crocodiles, serpents, and whirlpools agitated by Rāma's reddened gaze, trembled in great fear. Rāma's gaze was reddened by anger caused by the separation from his beloved Sītā. || 24 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
He describes being adorned with rings - "And to you, O Nārada". There are ten or twenty rings. Indeed, there are as many forms of the Lord as were seen by Nārada. And by others too. The incarnations of the Lord appearing to Nārada "enter the mind" according to the statement, so they are indeed endless. In the four-armed form there are twenty fingers. With infinite arms, there are infinite. Indeed, the forms of yours perceived by Nārada and others like him are infinite. Hence the word "and to you". Their ring-like nature is due to their use as limbs. For they become devotees at the end of worldly existence. By this it is explained that the devotees of the all-pervading Lord are like fingers. For they benefit the entire body and are the cause of all actions. From the qualification "great wealth", it is indicated that they possess much wealth. We will describe those riches later. "To you" means to Nārada. The connection is that he taught yoga for your use and, due to the "and", for the use of others too. The reason for this is that he was very pleased with the sages. Because that yoga is like a price. For one who is not pleased in any way does not state his price. There are four fingers and one thumb, and it has equal strength to them. For that devotion becomes the price of the thumb. Or the Lord is pleased with that. Knowledge, service, knowledge of the body and yoga are like the fingers. The Lord is attained by devotees through all four as well as through devotion. He says this. Intensely means excessively. Due to the increasing feeling through constant hearing etc. on those paths, these were stated by the Lord for that purpose. Therefore, thinking "These were stated by the Lord", they engage in them with supreme faith and become successful followers of the path. Otherwise they would become misguided and mad, since devotion is intoxicating. The meaning is that the Lord stated these things that are conducive to devotion for this purpose. (19)
He describes being adorned with anklets, bracelets, etc. - "The discus and". Here by the word "etc." are meant ornaments useful for the twelve limbs. Of these, he describes being adorned with anklets, bracelets, etc. for the feet and hands - "The discus and". Here by the word "etc." are meant ornaments useful for the twelve limbs. Of these, anklets, bracelets, etc. for the feet and hands are to be meditated on. Similarly, neck ornaments and crown, etc. All these are of twelve types according to the division of twelve limbs. They are described through the incarnations in each Manvantara. Although it would be appropriate to mention the waist-cord and forest garland in the middle of this, in that case there would be fourteen, corresponding to the number of Manvantara incarnations. However, separate descriptions are given since those two have a special purpose. The qualification "great wealth" for these also indicates that the Lord teaches yoga, etc. in all Manvantaras. He states this - "The discus". In the Manvantaras, the Lord bears his own splendor, he bears the ability to protect. The meaning is "He completely protects each Manvantara with its parts". But since the descendants of Manu exist, why is the Lord's complete protection needed? Anticipating this objection, he says "Bearer of Manu's lineage". He bears only the lineage of Manu. A Manvantara consists of 71 yugas. In the Kali yuga therein, all are destroyed by becoming śūdras, etc. Therefore they are protected by the Lord alone, like Devāpi. But since sages etc. exist, there is no fear of their destruction, so why should the Lord perform their functions? To this he says "The discus". For they are of four types - in the form of Manus, sages, deities and Indras. Though they exist in their own form, they do not act according to the command. For this purpose he says "He bears the discus". The meaning is that he bears those very sages, making them act according to the command. Because of the statement "All are under the rule of the Supreme Person". The "and" indicates independently. He bears both the command and the army, for the purpose of restraint and for assistance. The reason for their obeying the command is "established in the ten directions". Established or made attentive in the ten directions. The meaning is that he establishes each one where they should be established. He states the special function - "He meted out punishment to the wicked kings" When rulers are wicked, punishing them is a special duty. This ensures the protection of the people. Having thus described the protection of the world and the Vedas, he now describes the protection of devotion: "Spreading his fame in the three worlds based on truth." Just as the earth was lifted from the pātāla (underworld) and spread on a lotus leaf, similarly he established his fame, which exists in the three worlds, in satyaloka (realm of truth) which forms the background of the three worlds. The reason for lifting it from here and establishing it there is stated as uśatīm (pleasing). For here, fame is connected with material qualities and limited intellects, like something stuck in water. But it is actually pure. He spread that fame in satyaloka. For the benefit of those in satyaloka, the Lord's deeds are sung there for the sake of knowledge and devotion. Therefore, all those dwelling there know the Lord, meaning the Lord who is renowned in all worlds has become the ornament of their various limbs. The word ādi (etc.) indicates countless minor incarnations in the manvantaras, being unlimited. (20)
He describes the Lord with shining, gentle, curly dark locks adorning his beautiful smiling face in the next five verses starting with "Dhanvantari". The quality of the locks is that they adorn the face. The Lord's face becomes beautiful with a smile. There, Raghunātha (Rāma) with a pleasing smile becomes the form of laughter, supremely beautiful and captivating to all. His deeds will be described as secret. Paraśurāma has the form of curly dark locks. He has many forms due to performing many deeds. That is his quality. Dhanvantari has a gentle and pure form. Through the nectar and scriptures, he made all the gods gentle and pure. For the gods were harsh, but were made gentle towards the Lord by the nectar, and pure by the medical scriptures - this is undisputed. For the work of both, Raghunātha descended while already present on earth. Hence the Lord has a laughing form on such a lotus-like face. "Whatever work is to be done by the Lord's laughter is done by Raghunātha." There, the Lord's face represents the Brahmins who uphold dharma. Health leads to fulfillment of dharma, and protection comes from the bow. Therefore, to fulfill dharma, Dhanvantari descended - his deeds are described thus: "And Dhanvantari". Due to visible benefits, he himself became famous. The "and" indicates female form also. Both are the Lord. His quality naturally becomes fame. Still, his form as fame is also stated. The reason is that by his name alone, he quickly destroys the great diseases of people. The meaning is that by merely remembering Dhanvantari's name, all diseases depart. "Of people" is said due to the possibility of disease. Or because they utter his name. But in reality, he destroys the diseases of all through scripture. His name is also scripture. Shares in sacrifices were assigned to all benefactors like Vāyu etc. Similarly, he also obtained a share in sacrifices by establishing health as dharma. "He offers the barhis outside" - with this mantra "svāhā" to Speech, the offering of barhis is done in the concluding rite. There, since the result of peace is not possible with Speech as the deity, the speech taught by Dhanvantari which brings complete peace deserves a share. Thus Dhanvantari's share in sacrifice was established. The previous lack of barhis offering is mostly indicated. "One should not offer the barhis" - due to this prohibition for the Agnīdhra priest, the barhis is offered only at the end. Proper stability is the work of health, so barhis itself is his share. Or something else may be considered. Or it may be clear in another branch. Moreover, he composed Āyurveda. First manifested during the churning, he disappeared there. Then incarnating again in the house of the king of Kāśī, he propagated Āyurveda, as stated in "Dhanvantari of longevity". The "and" indicates other things also. This incarnation has the form of dharma, not the form of one who upholds dharma. Thus there is indirect benefit through means like teaching. (21)
He describes the nature of kuntala (hair) as kṣatra. Curliness and blackness are its qualities. Curliness means being wavy. Blackness means dark color. Due to being the killer of kṣatriyas, it is wavy. Due to removing the thorns of the earth, it is dark. Or alternatively, Dhanvantari has hair with four special qualities. Because of emerging from the churning of the nectar, being auspicious, partaking in sacrificial offerings, and descending to earth. There, the darkness is due to emerging from churning. The waviness is due to the feminine form. The purity is due to partaking in sacrifices. The overall oiliness is due to creating Ayurveda. The plural form is due to the abundance of incarnations. The face belongs to Parashurama. He is indeed an incarnation of Agni. Hence he is "the devourer of all kṣatriyas". The special radiance is due to protecting dharma. Kṣatra means kṣatriyas. It is nourished by the rule of kṣaya. Or it is held nearby. Just as an animal is held. As per the saying "for existence or destruction". The cause of killing is Brahma. How can kṣatra generate hostility towards Brahma? To that he says - "ujjhitapayam". One whose path is abandoned, due to forsaking the right path, has hostility towards Brahma. Then why is he not turned back by teaching the right path? To that he says - "narakāntilipsu". He desires only hellish misery, accepting the suffering of the next world, he proceeds on the wrong path, so he is not turned back by teaching. Hence he removes them far away by lifting them up. By this it is indicated that he removes what is impure in him. "Mahātma" means even a small harm done for a purpose does not afflict his heart. Only the foolish have visible proof. But great souls have foresight. "Asau" means the performer of sacrifice. The removal is indeed done by him. Moreover, this kṣatra deserves to be killed. Because it is a thorn on earth. The earth is indeed the feet of the Lord. Everyone removes the thorn from their own feet. Although due to being the Self of all, He feels the pain, still He is of terrible power. Without resorting to cruelty, the removal of thorns is not possible. By this, mercilessness is also prevented. "Triḥsaptakṛtva" means by killing seven times, the earth became thornless once. Again seven types born from Brahmins were killed. Again thus three times. "Urudhāraparaśvadhena" means killing by a weapon for the sake of the next world. Paraśvadha means axe. Due to having a broad blade, even when striking many times it does not become blunt. By this, the absence of pain in killing is described. (22)
He describes the pleasantness of laughter - "asmatprasādasumukha". Laughter is indeed of three types - removing the pride of others, deluding others, and causing grace. Among those, he first mentions causing grace. Although Rama's deeds are endless, due to relevance only to laughter, only three deeds corresponding to the three qualities are described as examples. Among those, he first mentions the sāttvika deed - "asmatprasādasumukha". For the grace of Brahma and others, he has a pleasant face with a gracious expression. By this it is said that the Lord descended due to Brahma's prayer. With a portion or with supreme beauty or with Sita. Or with a portion means with Kali. He who is the repository of all arts residing in Vaikuntha, by his portion. Indeed laughter occurs when the task is small. Therefore protection is a small task. For that purpose, some portion of the Lord which resides in Vaikuntha protects. By this it is indicated that the Lord descended as Rama in his full form. Or portion means sages etc. So in their crisis, as they have fallen into it, their deliverance should be done by him alone - this is indicated. Vāsudeva is the lord of all arts or Saṅkarṣaṇa and others, or he is skilled in all arts, or he has descended with Lakṣmī. Only then does he become graceful. That lord, having descended in the Ikṣvāku dynasty. Ikṣvāku is known as a devotee in the Nṛsiṃha Purāṇa. For this purpose, Śrīraṅga was brought from Brahma's abode. He descended in that dynasty for its upliftment. The performance of acts beneficial to the gods, knowledge of dharma and other literature, upliftment of devotees through his incarnation, obeying the guru's command, forest exile - all these are sāttvika (virtuous) acts. The effect, however, is the affliction of Daśakaṇṭha (Rāvaṇa) through opposition. The dissolution of tamas (darkness) in opposition to sattva (goodness) is indeed appropriate. He remained steadfast in the command of his guru Daśaratha. He observed it like a vow, that is the meaning. He entered the forest. But he had no particular task in the forest. Rather, "dwelling" itself was the task, hence the forest is the object. His beloved Sītā and younger brother Lakṣmaṇa accompanied him. By this, it is indicated that he went to the forest with as many parts (kalā) as had come. Or it may mean the absence of other companions. Entering all around indicates long-term stay. Therefore, in Raghunātha, the lord's nature is only the cause of opposition, not the cause of enmity. Having opposed, having created opposition. Daśakaṇṭha is Rāvaṇa. By this, it is indicated that neither greatness nor multitude is the cause of deliverance. Affliction means pain, anxiety, sorrow, etc. The forest exile of the three began. It was resolved thus by the desire of the gods. There, staying with one's wife is not considered primary forest exile. Nor for a woman with her husband. Hence, forest exile through separation of both is shown. Opposition is in the form of causing separation, etc. The first affliction was through the killing of Khara and others. (23)
Thus having stated the sāttvika character of the lord, he now states the rājasa (passionate) character: To whom the ocean gave way. With fear pervading his limbs. By whom fear was borne. Like a wife, fear entered the heart of the ocean. Such a person's body had trembling in the limbs. Or, the fear which is in the form of death, its limbs are drying up etc., whose speed he has. It means he became almost dead. Immediately, at that very moment. The enemy's city, Laṅkā. Like Hara (Śiva). Or the city along with Mahādeva. Wishing to burn. Whose dear wife or brother Bharata or other friends are far away. Tormented excessively by the anger churned by that, with eyes very red, where the circle of makara (sea monsters) and others are. Thus is the story: When Sītā was abducted by Rāvaṇa, as Raghunātha set out to kill Daśakaṇṭha, the ocean stood as an obstacle in the middle. He (Rāma) thought it was created by its own people, so he sat there resolving to fast unto death. He thought: "He who has descended in our dynasty, if he doesn't know the means for our crossing, how will he kill the demons?" So he (the ocean) did not give way, thinking "Let him stay right here." Then the lord strung his bow. Then his eyes became red, causing agitation in the ocean. The giving of way was not out of affection, so to show the lord's greatness, it is said that fear and other emotions entered him (the ocean) and then he gave way. If Mahādeva were to help his devotee or himself stay in the city, then the city would have to be burned along with him. The killing of Rāvaṇa is minor. The desire is to burn the very city. Because Sītā stays sorrowful in that city. In the lord's anger, the sorrow of friends staying far away is the cause. In unchurned curd, sometimes there is firmness, sometimes water, sometimes a middle state. But when churned, there is uniformity. Similarly, when an obstacle is created for testing, for benefit, or in reality, due to thorough consideration of Sītā's rescue being absolutely necessary, discriminating thoughts etc. did not arise to obstruct anger - to indicate this, the word "churned" is used. The ocean's burning by mere glance indicates greatness. Being of rājasa character, the anger story is told. (24)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
To you here. Ring. They explain the avatar nature in those seen by Narada and others like "ring" etc. If in the original only one Lord is indicated as the guru, and He alone is seen, then how can there be plurality? To this they say "With respect to Narada" etc. The plurality of forms with various qualities and actions will be explained in "There are many names" by the usage of "are". In that way, infinitude is appropriate, this is the meaning. If infinitude is stated by numbers like ten etc., how can it be ring-like? To this they say "Fingers" etc. They state the basis for including others seen: "From śruta (scripture) alone" etc. They convey the finger-like nature of devotees by similarity: "They" etc. "Among them" means among the forms seen. "Because of being the form of value" means because of being the form of means of attainment. Explaining that itself, they mention wealth: "Four" etc. "And by devotion" this much. Thus, since only the līlāvatāras (play incarnations) are enumerated here, the root form which is the instructor is not meant to be ring-like, but rather the forms seen as means of pleasing devotees. Therefore the name "avatāra" is not stated here, hence "thus" is the meaning. If in the statement "But by devotion that is exclusive" seeing is accomplished through devotion, then how can it be seeing through yoga? To this they say "External" etc. "Its manifestation by reflection of the mental state" etc. "By the grace of knowledge, heard and meditated upon" - from this phrase, by the reflection of the self in such an inward mental state, or by self-manifestation as stated in śruti (scripture) "Some wise one" - this is the meaning. "That knowledge" means knowledge in the form of illumination regarding the self. Thus "lamp of self-reality" is a compound meaning "lamp of the reality of the self" - this is the meaning. Due to the difficulty of this view, they state another view: "Knowledge of being Brahman" or "reality" itself denotes the intrinsic form, as accepted by the ancients. In that case, it is a compound meaning "lamp of the reality of the self" - this is the meaning. They state devotional service as an aid: "And from ca (and)" etc. "Before" refers to "He attains devotional yoga. One who worships Me thus" in the 11th canto. [19]
Here also, since the avatāras are unclear and contradiction of number etc. would arise, they explain and justify them in detail saying "Here first" etc. "Thus" means appropriately. Since Hari and Vāmana are Manvantara avatāras, it is appropriate. Like anklets etc., they are useful for meditating on the limbs, great wealth. "Iti" indicates reason. "Ityādi" indicates an objection. How does He bear them? To this they say "Manvantara" etc. "Of all" means of those in Manu's lineage. "Work of that portion" means work of the Manvantara portion. "They" refers to the portions of good dharma called Manvantara. Whereby "cakra" is explained as "army", as per the lexicon "cakra means army, not feminine". "Bhagavān" means in the form of the Manvantara avatāra. "Of the ādi word" means of what was stated in "with anklets, bracelets" etc. [20]
Here in "Dhanvantari". In the view of "by means of scripture" they state the manner of obtaining scripture: "Name" etc. Thus the meaning is by medical scripture consisting of creating names. "By this" means by the name. "Is not possible" means because of being endowed with peacefulness, it is not possible. "Of another branch" means a sacrifice. [21]
Here in "kṣatra". Since the entry of brāhmaṇas as cosmic-faced beings among the līlāvatāras is reasonable, an unconnected, baseless incarnation of dharma alone is not possible - disliking this, they state another view: "Now" etc. "For existence". This is Brahmā's statement to Priyavrata in the 5th canto. "Little violence" etc. means killing that prevents infamy does not produce cruelty - this is the meaning. In "by our grace" they explain the elegance: "Will perceive" etc. Here all views are combined, not optional. The word "or" means "indeed" as an ornament of speech. "But he who" etc. - this is clear in the Brahmavaivarta Purāṇa. "Protects" - by this the quality incarnation nature of a Vaikuṇṭha resident is indicated. They state what is established by this: "By this" etc. "Situated" is an explanation of "standing". Kta affix in the sense of first action. "Causality" means being the instigator as the basis. They state the reason for the forest exile of the three: "Of the gods" etc. The gods' desire was "May Rāvaṇa with his retinue be destroyed". That is fulfilled only when there is an instigator and helper in the conflict. So there was a resolve to abduct the beloved for killing Indrajit and to abduct the younger brother as an instigator of conflict - this appears to be the meaning. [23]
Here in "From whom". "In our lineage" means in the lineage produced by us. [24]
Śrī Giridhara-kṛtā Bāla Prabodhinī
He speaks of the Haṃsa incarnation - "To you" etc. Due to his devotion to the Lord, indicating his love for him, he addresses him - O Nārada, the Lord, being very pleased with you due to your greatly increased devotion and increased affection, spoke to you in the form of a haṃsa (swan) about yoga, which is bhakti yoga, the truth of the individual soul and supreme soul, the illuminating knowledge which is the means of knowledge, and the Bhāgavata. The construction is thus. When you said to Sanaka and others "I wish to know that form by which you taught Keśava yoga" - by the word "Sanaka and others" in the 11th canto, Nārada should also be understood. It is clear in the Viṣṇudharmottara that "He spoke bhakti yoga to Nārada in the form of a haṃsa". With the intent that the Bhāgavata is difficult to attain without devotion, he says - "Which" etc. The meaning is that only those who have taken refuge in Vāsudeva, the devotees of the Lord, easily know the devotion, knowledge etc. spoken by the haṃsa, not others. (19)
He speaks of the incarnations in each Manvantara - "Wheel" etc. The Lord, being the upholder of Manu's lineage, descending in the Manvantaras, bears in the ten directions the wheel which is His own energy form, as per the statement "The essence of energy is Sudarśana", and with that imposes punishment on wicked kings. In response to the doubt "What is the special purpose of incarnation for one who is the inner controller capable of removing wickedness by mere will?", with the intent that it is for spreading His own fame and promoting the path of devotion, he says - And by various other deeds, He spreads His charming fame up to Satyaloka which is above the three worlds. (20)
He speaks of the Dhanvantari incarnation - "Dhanvantari" etc. The Lord, descending in the world in the form of Dhanvantari, being Himself of great fame, quickly destroys the diseases of greatly diseased people by His very name, and promulgates the Āyurveda, the medical science. Therefore, being one from whom comes immortal life, He obtained His share in sacrifice which was previously forbidden. (21)
He speaks of the Paraśurāma incarnation - "Kṣatra" etc. That great soul, the Lord of terrible prowess and irresistible force, descending as Paraśurāma, uproots the entire kṣatriya class twenty-one times with His axe of long sharp edge. Thus, suspecting cruelty in the Lord's killing of kṣatriyas, he says - Offered by fate for destruction, i.e. death. The meaning is that there is no cruelty in the Lord's killing of them. He gives the reason for that - "Naraka" etc., desiring to obtain the suffering of hell. He gives the reason for that - "Thorn of the earth". Since it will be said "The feet of the Lord are the earth", it means like a thorn to the form of the Lord's feet. It is indeed appropriate for the Lord to uproot what is like a thorn to His own feet. He gives the reason for being a thorn - "Enemy of brahmins" etc., one who harms brahmins. He gives the reason even for that - "Abandoning the path", one who has abandoned the Vedic path. (22)
He speaks of the Śrī Rāma incarnation and His deeds - "Our" etc. For the sake of our (Brahmā and others') grace, eager to act, the Lord of all parts, complete in qualities of lordship etc. as per the statement "Fullness of qualities in Nṛsiṃha, Rāma and Kṛṣṇa", along with His part in the form of Bharata etc., descending in the Ikṣvāku dynasty, abiding by the command of His father Daśaratha, entered the forest with His beloved younger brother and Sītā. Opposing whom, Rāvaṇa of ten necks met with destruction. (23)
To whom, Śrī Rāma, the ocean gave way. He gives the reason for that - Quickly, due to Śrī Rāma desiring to burn the enemy city Laṅkā, trembling in all limbs with fear. He gives an example for that - "Like Hara" etc. Just as Hara became desirous of burning Tripura with anger. He gives the reason for Śrī Rāma's desire to burn Laṅkā and the ocean's fear - "Far" etc. Whose mass of makara fish, serpents and crocodiles was extremely scorched by Śrī Rāma's reddened gaze agitated by anger due to His beloved Sītā being far away in Laṅkā. (24)
Hindī Anuvāda
O Narada! Extremely pleased by your intense devotion, the Lord, in the form of Hamsa, instructed you in the Bhagavata dharma, which illuminates yoga, knowledge, and the essence of the self. This is easily attained only by devotees who have surrendered to the Lord [19]
The same Lord, taking avatars as Manu in the Svayambhuva and other Manvantaras, protects the lineage of Manu and rules unhindered in all ten directions with radiance like His Sudarshana chakra. His charming fame, encompassing His deeds, spreads over the three worlds up to Satyaloka. In this form, He also periodically subdues the wicked kings who are a burden to the Earth [20]
The illustrious Lord Dhanvantari, true to His name, instantly cures even the most severe illnesses. He made the gods immortal by giving them nectar and restored their share of sacrifices stolen by the demons. By incarnating, He introduced Ayurveda to the world [21]
When Brahmin-hating, norm-violating, hellish Kshatriyas multiply due to fate, becoming thorns of the Earth, destined for destruction, the Lord incarnates as the mighty Parashurama and annihilates them twenty-one times with His sharp-edged axe [22]
The Lord of Maya, to bestow grace upon us, incarnates in the Ikshvaku dynasty as Sri Rama, along with His aspects - Bharata, Shatrughna, and Lakshmana. In this avatar, He dwells in the forest with His wife and brother to obey His father's command. It is then that Ravana, opposing Him, meets his death at His hands [23]
When Lord Rama reaches the seashore to burn the enemy city of Lanka, like Shankara ready to incinerate the Tripura aircraft, His eyes become so red with the fire of anger intensified by separation from Sita that the sea creatures - crocodiles, snakes, and whales - start burning just from His gaze. The trembling ocean, out of fear, quickly gives way to Him [24]
