Hare Krishna So we have discussed the first two chapters of this first canto. In the first chapter, the sages of Naimisharanya have asked six questions to Srila Suta Goswami. And in the second chapter... Sutta Goswami offered his obeisances to Sukhadeva Goswami and various other personalities and appreciated the questions of the Naimisharanda sages and started answering the first two questions.
So the answer to the first two questions... was devotional service, bhakti, towards the Supreme Lord. So essence of all scriptures and the ultimate good for entire humanity is devotional service to the Supreme Lord.
And later he elaborated on the process of devotional service, how one has to perform various occupational duties only for bhakti, only to serve the Supreme Lord, not for any material gain. Later he explained various stages of devotional service, that that a practitioner will go through, from Satam, Grupal, Mahat, Seva, till Bhava, Prema, then Darshanam, and Harer, Madhuryanubhava, and after that, he also explained, how only Krishna has to be worshipped, although there are so many other deities, demigods are there, demigod worship has been rejected, and Krishna's supremacy has been established, Vasudeva Paraveda, Vasudeva Paramaka, so like that he answered the second question, Then he began answering the fourth question, which is about Purushaavataras. What are the roles of Karanodaka Sai Vishnu, Garbhodaka Sai Vishnu, Kshirodaka Sai Vishnu.
He very briefly mentioned, in the second canto and third canto, there are more elaborate descriptions of this Purushaavataras. So he briefly mentioned, and at the end of the chapter, he answered the third question, why Krishna appears in this world, that is to reclaim the souls in the mode of goodness. So, So in the beginning of the third chapter, again he elaborates little more on the Purusha avatars because the next question, fifth question is supposed to be Leela avatars.
So he explains little bit about Purusha avatars before entering the Leela avatars because many of these avatars are coming from this Purusha avatars. So we will begin the sixth chapter, third chapter, first verse. Sutta uvaca. jagrihe purusham roopam bhagavan mahadadivi sambhutam shodashakalam adau lokasishrikshaya Sutta said, In the beginning of the creation, the Lord first expanded himself in the universal form of the Purusha Incarnation and manifested all the ingredients for the material creation. And thus at first, there was the creation of the sixteen principles of the Purusha Incarnation.
of material action. This was for the purpose of creating the material universe. before the manifestation of material creation also. So, he expanded as the Supreme Personality of Godhead, expanded as Purusha Incarnation. Jagruhe Paurusham Rupam.
Jagruhe means accepted. So Lord accepted this form as Purushavatara for the creation of this material world. So that doesn't mean, he accepted doesn't mean that this form did not exist before.
So whatever form the Lord accepts is already existing, eternally existing. So, Chakravartyapada gives this insight. So, Lord accepts these certain forms for specific purposes.
So, now for the creation of this material world, Lord manifested Himself as Karanadaka Sahi Vishnu or Mahavishnu. So, His activity is described in this verse. So, what is the role of first Purusha incarnation, Mahavishnu or Karanadaka Sahi Vishnu?
He creates the universes, right, from the Mahatattva. and other elements. So here, shodasha kalam, shodasha kalam means 16 elements are mentioned here.
So the material elements sometimes different, different counts are given. So we have seen in our one of our overview sessions, there are 23 elements, some say 11 elements, some say 7 elements, some say 24 elements, different people will give different counts. They are all correct.
So Uddhava gets a doubt, how come different people are giving different, different counts? Then Krishna answers in Uddhava Gita, all these calculations are given according to different, different parameters, different ways of calculation. For example, yesterday we have divided lots.
incarnations into two categories. One related to Chit Shakti, one related to Maya Shakti. So now today we will discuss about some other categories of Lord's incarnations. Swamsha, Vipinamsha and different different categories.
categories. So same set of things can be divided into different categories. For example in a crowd if I have to categorize people who has computer knowledge they are one category, who doesn't have computer knowledge there is another category.
Now if I set another parameter so people who are coming from say Kerala one category, coming from Maharashtra one category, coming from Jammu, Kashmir one category that becomes a different category. categorization. So same set of things can be given different categories.
So similarly the same elements can be counted in different ways also. So different people have different logic behind counting this. So here Shodasha Kalam is mentioned.
So when they say 16 elements in this context, Acharya says that those 16 elements are the 5 gross elements and the 11 senses. Right? So that is mentioned here.
So Lord has created this material world with this. basic elements. So there are three in the purport prapada writes that there are three Purusha incarnations, Karanavadaka Sahay Vishnu, Garbhodaka Sahay Vishnu and Kshirodaka Sahay Vishnu.
So all three are Paramatmas, super souls. So Lord Mahavishnu is the super soul of this entire material world, material creation. And Garbhodaka Sahay Vishnu is the super soul of one universe.
universe and Kshiradaka Sai Vishnu is the super soul of different different people right each and every individual person has one super soul so like that all these three Purusha incarnations are super souls right so from the sweat pores of Kshiradaka Sai Vishnu millions millions and millions of universes are generated from his skin holes actually someone asked this question also this is answer is here so in that cheat So there are innumerable universes generated from the skin holes of Karanodaka Sai Vaishnava. So this material world is created and destroyed at certain intervals. Everything is based on the supreme will. Why the supreme is willing like this? This material world has to come into existence and then go back.
Bhutva bhutva praliyate. Why Lord is willing like that? Because of the will of this conditioned souls.
So conditioned souls have desire to enjoy separately from the Lord. the Lord. That is why the Lord is giving them an opportunity to enter this material world and exercise their controllership.
So it is basically the desire of the conditioned soul only that is making this multiple repeated creation and inhalation of this material world because this conditioned soul is not accepting the supremacy of the supreme Lord. Right? He doesn't say I accept your mastership. I agree to serve you. So he is not agreeing.
Conditioned soul is not agreeing to serve Krishna. So to make him agree, Krishna has to undergo. go this.
Krishna has to orchestrate this material creation multiple times. So, it's difficult even for Krishna also to penetrate into the desires of a living entity. He doesn't want to.
He can influence, but he doesn't want force and love, as we discussed. So, Lord has supreme, Lord is supreme personality of Godhead. He has supreme capacity to tolerate, right? He is supremely patient.
He is supreme. He is supremely compassionate. He has lot of patience to wait. Someone said I will come at this particular time and then he is not coming. 5 minutes late, 10 minutes late, 1 hour late.
One gets impatient. But Krishna is waiting since time immemorial. When will this conditioned soul agree to serve me?
He is waiting for that opportunity. So that this conditioned soul only gets an opportunity to associate with Krishna and serve him in the spiritual world. So to make this conditioned soul...
agree to Sarukrishna, Krishna has to orchestrate this entire material creation multiple times. Bhutva bhutva praliyate. Right?
So, the purpose of this material creation is basically to give the conditioned soul an opportunity to exercise his controllership. and get frustrated right in his attempts to become a controller and lord also has sent his devotees lord is personally descending into this material world lord also kept this scriptures so that the conditioned soul can take support and help from all these elements, Lord's incarnations and His devotees and the scriptures and finally surrender to the Supreme Lord and come back to the spiritual world. That was His intention. So before understanding the complicated process of this material creation, one needs to understand the intention of Krishna behind doing this creation process. So the Srishti Leela technical details are there.
What is Krishna? Krishna's intention, Krishna's mood behind doing this material creation again and again. That one needs to understand. That is only for the rectification of conditioned soul. And Krishna's appearance in this material world is to reclaim these souls, people who are suffering here.
And Krishna's purpose in sending his representatives like Acharyas into this world that is to bring the conditioned soul back. So the only purpose of this material world is to reclaim the conditioned souls. And the process is this.
This is how Krishna does through the medium of Purusha avatars. So he manifests Mahatattva. So all these elements Prabhupada nicely explains in the purport.
So Krishna creates the material world, gives him a chance to enjoy and side by side he gives a chance to understand one's real constitutional position. So if one utilizes this one utilizes this opportunity of one's creation then he can join the the pure souls in the spiritual world and then enjoy with Krishna. If he fails to utilize this opportunity in this one material creation, he has to undergo repeated birth and death again and again.
So that is the point. And actually at the end of creation, Lord, now he gave an opportunity to the conditioned soul to rectify himself, but he is not coming back to his senses. Lord gets frustrated. Lord Sankarsana becomes angry, right?
He gets he emanates fire from his mouth, he destroys the entire creation, right, that is his frustration, Lord's frustration because of conditions of not surrendering, so everything is smashed, everything merges into the body of Mahavishnu, then again Lord feels compassion, I became angry on them and I annihilated the entire universe, let me give one more opportunity to this fellow, so let him get another opportunity to surrender, so again he creates, so that is the idea of behind Lord's repeated creation and inhalation. That is the purpose. Okay, next, second verse we will read. Brahma Vishwa Shri Jampati Him A part of the Purusha lies down within the water of the Universe.
From the navel-lake of his body sprouts a lotus stem, and from the lotus flower atop this stem, Brahma, the master of all engineers, from the skin holes of his body and when the universe manifests then he expands himself as Garbhodaka Sai Vishnu and enters each universe. When Garbhodaka Sai Vishnu enters he sees the universe is empty, nothing is there. So he wants a place to lie down.
So he creates Garbhodaka ocean from his sweat. From his sweat he fills half the universe with water. That is Garbhodaka ocean. Then he lies down on it.
Then from his sweat he fills half the universe with water. From his navel sprouts this universal lotus which has all these 14 planetary systems. On top of the lotus Brahmaji manifests. And later as a part of secondary creation Brahmaji will further manifest the details of these 14 planetary systems and the further creation takes place, secondary creation. So those points are explained in this second verse and purport.
So details will be there more in the second canto and third canto. We are just discussing briefly in 5-6 minutes within these two purports. Several chapters will be dedicated to understand this whole thing in the future cantos. So everything begins with...
glance. Lord glanced over the material nature and Mahatattva is created and innumerable universes are created and this material nature has no power to create without the Purusha. Right?
So Purusha impregnates Prakriti. Without Purusha, there is no possibility that Prakriti can itself manifest something. So Prabhupada explains that also.
So Purusha impregnates and Prakriti delivers. That is the process of creation. Third verse. It is believed that all the universal planetary systems are situated on the extensive body of the Purusha, but he has nothing to do with the created material ingredients. His body is eternally in the spiritual existence par excellence.
So all universal planets are situated in Lord's body. So now, Garbhodaka Saheb Vishnu is the second Purusha. So all universal planetary systems are imagined to be the body of this Purusha, this Garbhodaka Saheb Vishnu.
We will also visit the descriptions of universal form several times. Within the second canto only we have some four to five descriptions of universal form. Right?
Prominently three. It comes in the second chapter, first chapter. comes in the fifth chapter it also comes in the tenth chapter and in the sixth chapter also so like that there are multiple descriptions of universal form within second canto and in the third canto also it comes so universal form is nothing but imagining the elements of this universe as the limbs of the lord because for a materially you know conditioned living entity for him whatever he sees is what he believes right this is what is existing i can't see the lord I can't understand that Lord is existing but for him if you present a description that oh what you are seeing this mountain is actually the bone of the Lord this tree is actually the hair of the Lord so like that you present different elements of this universe as the bodily limbs of the Lord and say that this universe itself is the Lord Then he begins, that neophyte personality, he will begin to believe in something which is beyond his sense perception.
He starts to believe that there is some person called God, like that. To him, a form means something of this material world. And therefore, an opposite conception of Absolute is necessary in the beginning to concentrate the mind on power extension of the Lord. The expansion of… and is it wrong? Is it wrong to say that this universe to come per just… to tell a neophyte person, you are saying that this universe is God.
You are not presenting the actual form of Ananda Chinmaya, that such is Ananda form. You are not giving him the description of Krishna form. You are saying that universe is God. not accepting.
Is it correct? It's not wrong definitely because the extension of power of the Lord and the Lord Himself personally are one in one sense because universe is an energy of the Lord. Saying that this universe is non-different from the Lord is not wrong. They are one, energy and energetic are one, in one sense.
But at the same time, the Mahat-tattva is different from the Lord. One needs to understand this bhedha aspect and abhedha aspect. So as I explained earlier also, there are Vedavakyas and Abhedavakyas.
Vedavakyas emphasize the difference between the Lord and His energy. Abhedavakyas emphasize the non-difference between the Lord and energy. We need to understand the simultaneous oneness and non-difference. between the Lord and His energies. When we say universe is Lord, we are emphasizing the non-difference aspect for the benefit of any of it.
So one needs to understand how, where, which concept has to be applied, right? Ultimately to bring, to connect a soul to Krishna. Ultimate result is whatever facet of scripture you are presenting to the conditioned soul in a way which is understandable to him, the ultimate result is he has to understand the He has to be connected to Krishna.
That should be the ultimate intention. So the. Therefore the potency of the Lord. And the Lord are simultaneously different. and non-different.
Prabhupada writes in this purport. The conception of iratrupa, especially for the impersonalist, is thus non-different from the eternal form of the Lord. This eternal form of the Lord exists prior to the creation of Mahatattva. So, Garbhodakshaya Vishnu enters into this universe and manifests the details of this universe, different planetary systems.
And those planetary systems are imagined to be Lord's bodily parts. That's how universal form description is coming now. So far we are discussing about Purushaavataras, suddenly where did this Viratrupa coming.
So Viratrupa is nothing but another manifestation of Garbhodaka Sahavishnu within this universe. And fourth verse, pashyantyato ropa madabhracakshusha sahasrapado rubhujananadbhutam Sahasra Moodha Shravanakshi Naasikam Sahasra Moulyam Barakunda Lollasat The devotees with their perfect eyes see the transcendental form of the Purusha who has thousands of legs, thighs, arms and faces, all extraordinary. In that body there are thousands of heads, ears, eyes and noses.
They are decorated with thousands of helmets and glowing earrings and are adorned with garlands. So devotees give this description of the transcendental form of Purusha. Purusha Sukta. sahasraksha sahasrabhata sabhumim vishvato vrttva like that the different bodily limbs of the lord are described by the devotees so in the second canto sixth chapter there is a chapter called purusha sukta confirmed right so some people give more importance to sritis some people give more importance to smritis so when bhagavatam is also confirming purusha sukta people start taking Bhagavatam seriously. Right?
So that's why, Chekavarti Pad gives a brilliant commentary on that, of how these Bhagavatam verses are reconfirming the Purusha Sukta verses. We have one table in this book also. So both are related. So this description comes in that Purusha Sukta and the second chapter sixth, second canto sixth chapter also. So Lord has multiple, you know, hands, multiple legs, multiple thighs, etc.
So with the present material senses one cannot perceive. see anything of the transcendental Lord. So the present material senses have to be rectified by devotional service. Then Lord reveals Himself as mentioned in Brahma Samhita.
If one has that eyes tainted with love for the Lord, then he will be able to see the Lord. Till that time he has to see only matter. Only matter. So this universal form description is given.
So material world we don't always see things with our own eyes Prabhupada writes here we don't always see things with our own eyes many times we see through the experience of those who have already seen so even in a classroom of say 2nd standard, 3rd standard, 10th standard the teacher explains different different concepts to small children so teacher has more experience and he has seen things so he is giving that experience to a child. So like that there is always a learning experience and one always does not see things according to one's own eyes, one's own vision. He always, he can see things through the experience of some other person. matter of transcendental subject also one should have patience and perseverance. Prabhupada writes these lines.
One should have patience and perseverance to realize transcendental subjects. So Krishna is formless for the neophytes but Krishna he has beautiful transcendental form for expert servitors. Tarunam Ramaniyangam Arunostekshanadharam Pranatashrenam Rumnam Sharanyam Karunaradavam That kind of beautiful form Krishna has Tarunam means very youthful, Ramaniyangam means very charming and captivating form and all the limbs of Krishna's body are formed, are exactly formed according to the ideal proportions.
The ideal proportions of different bodily limbs can be seen in Krishna's form, not in any other form. That's why Tarunam, Ramaniyangam, Arunostekshanadaram. So like that devotees can, an expert servitor can see the transcendental. form of the Lord, but Krishna is formless for the neophytes.
So fifth verse, etanana vataranam. Nidhanam bejam avyayam, yasyam syam sena srijyante, devatiryam naradayaham. This form, the second manifestation of the Purusha, is the source and indestructible seed of multifarious incarnations within the universe. From the particles and portions of this form, different living entities like demigods, men and others are created. So this form of Vishnu which is Garbhodaka Sai Vishnu is actually seen by Brahmaji after the creation.
He offers beautiful prayers in 3.9 3rd canto 9th chapter. So this form of Garbhodaka Krabadakasaya Vishnu is the source. Source means Nidhanam. The word Nidhanam comes there.
Etan nanavataranam Nidhanam. He is the source of nanavatara. Multiple incarnations that are coming. That are appearing within this world.
He is the source. When Lord incarnates, He incarnates through the medium of these Purusha incarnations. So He is the source of all this incarnation.
Krabadakasaya Vishnu. He is the Nidhanam. And He is also the...
nidhānam bījam avyayam. He is the seed. Bījam avyayam means he is the indestructible seed of multiple incarnations.
So he is the seed also though he acts as the seed, the source, he is equal to many seeds. He is acting as Bijam. He is called Avyaya Bijam here because he is as good as multiple seeds, many seeds.
That is why he is considered to be Nidhanam. Nidhanam means a treasure house, a storehouse. Storehouse of multiple seeds.
We have one seed, one plant will come. Right? Because he is giving, you know, he is the source of multiple incarnations, nanavataranam.
He is considered to be multiple seeds. How many seeds are there? Millions of seeds are there.
So he is a... storehouse of seeds. That's why he is called Nidhanam. Nidhanam means treasure house or storehouse.
He is the storehouse of multiple seeds for multiple incarnations. Nidhanam bijam agyayam. So, so many various incarnations within the universe in multiple species. Lord's incarnations appear in multiple species according to Prahlad Maharaj also. So, Lord appears amongst the reptiles, amongst animals amongst animals he is Varahavatar amongst birds he is Hamsavatar amongst all these water, aquatics he is Matsyavatar, so like that there are multiple incarnations of the Lord in multiple species we cannot count them so Lord Garbhodaka is the seed of all these avatars, so Prabhupada writes in this purport about different avatars There is Brahma, there is Shiva.
Shiva is nothing but a transformation of the Lord. Like, what is that? Curd and milk.
That example is given. So, curd and milk are non-different. At the same time, they are different.
Similarly, Shiva and Lord also are almost on the same level, but exactly not on the same level. Right? Shiva is a transformation.
Actually, Lord doesn't touch the material world directly. Lord doesn't touch the material nature directly. directly. When the Lord touches the material nature, He is called Shiva. Right?
The Lord who is untouched from the material nature, He is called Vishnu. When the Lord touches the material nature, He is called Shiva. Like that. When milk is not touched by any agent, it is milk. If you touch with that...
whatever, with little curd or something else, it will become curd. So like that Shiva and Vishnu are non-different, at the same time they are different also. And because Shiva is little different from Vishnu, you can't put him in Jiva Tattva also.
Brahma can be Jiva Tattva, but Shiva cannot be Jiva Tattva. be Jiva Dattva. He is not completely Vishnu Dattva also. He is somewhere in the middle. That is Achintya.
So that is Shiva's position. Then Brahma is the highest pious living entity within this material world. He is a great devotee. A suitable living entity is given that post to become a creator, to become Brahmaji. So when nobody is there, sometimes Shiva becomes Brahma.
When no qualified living entity is there, sometimes the Supreme Lord himself himself can become Brahma. Sometimes the Supreme Lord becomes Indra also when there is no qualified living entity. In the first Manvantara, there was no person who was qualified to occupy the post of Indra.
Lord as a form of Yajna, he became Indra in the Swayambhu Manvantara. So there are so many Manus. In one day of Brahma, there are 14 Manus and in each Manvantara, there are 6 expansions of the Lord.
Manvantaro Manurdeva Manuputra Sureshwaraha Rishayo Amshavatarasya Shadvidham There are 6 expansions of the Lord who are the 6 elements of each Manvantara. In any Manvantara, there are 6 expansions of the Lord. There is one Manu, there are Manu Putras, there are seven Rishis, prominent sages, there are demigods and there is the king of demigods and there is an Amsha Avatara, that is Manvantara Avatara of the Lord.
These six elements. are actually expansions of Krishna only, expansions of the Lord only. So, within one Manvantara, there are six expansions we have seen. In a Brahmaji's day, there are fourteen Manvantaras.
So, fourteen into six, that many will happen in one Brahmaji's day, that many expansions of the Lord related to Manus. So, that will happen in one Brahma's day. Like that, there are hundred years of Brahma and like that, there are millions and millions of universes and in each universe this concept is. is happening.
How many millions of incarnations are there of the Lord? That is only about the six elements of a Manvantara. And there are so many Lela-Avatara, there are this Avatara, so hundreds of Avatara are there. Yoga-Avatara are there, Avesh-Avatara, Shikta-Avesh-Avatara are there. So, considering all this, Krishna's expansions are unlimited.
Krishna's incarnations are unlimited. So, out of those unlimited incarnations of the Lord, now, Suta Goswami will describe twenty-eight. Starting from 6th verse. So 6th verse.
First of all, in the beginning of creation, there were four unmarried sons of Brahma, the Kumaras, who being situated in a vow of celibacy, underwent severe austerities for realization of the absolute truth. So this is the one incarnation, that is Lord incarnates as four Kumaras, they are sons of Brahma. So we will know their history and background in the third and twelfth chapter.
So Brahma wanted to create. So Brahma created these four Kumaras. First he created five kinds of Ajnanavritis.
After that from his Vidya potency he created these four Kumaras by meditating on the Lord. And the four Kumaras manifested and Brahmaji said you should procreate. You should increase the population of the universe. But these four Kumaras said we will become Brahmacharis.
We cannot enter the life. We cannot procreate. Then Brahma become slightly angry and then Rudra came.
So the first activity that four Kumaras have done is rejecting their father's order. So, after that they have done so many activities. They taught, they, Karsarjaya and Vijaya, they taught, you know, devotional service knowledge to Prithu Maharaj, right? And they also met Chitraketu.
Like that there are so many other activities. So, these 22 incarnations, we will not go into so many details because throughout Bhagavatam we will learn, we will study the details of all this. We will briefly go through these 22 and I will focus more on Ethe Chamsa Kala.
Pumsā, that is the Emperor verse of Bhagavatam. So we will briefly go through this. Now seventh verse, can someone read the translation?
That is about Varahadeva. The supreme enjoyer of all sacrifices accepted the incarnation of a boar, the second incarnation. And for the welfare of earth, he lifted the earth from the nether regions of the universe.
We will know more about Varahadeva in the third canto, 17th chapter and 18th, 19th chapters. And third canto, 13th chapter also describes. One is Shweta Varaha, one is Neela Varaha.
One Varaha Dev, Swetha Varaha, he lifts the earth from Garbhodaka ocean only so that Swayambhu Manu can enter and rule. Then later the description of Nila Varaha is also mentioned. That Varaha kills Hiranyakshya and then protects the earth. So like that there is Varaha Dev's incarnation.
Then there is Narada in the next verse, 8th verse. Someone read the translation. In the millennium of Rishis, the personality of...
Godhead accepted a third empowered incarnation in the form of Devarashi Narada, who is a great sage among the demigods. He collected expositions of the Vedas which deal with devotion service and which inspire non-frutive action. So Narada Muni, there is no need of any introduction to Narada Muni. He is a well-known personality. He comes in every category.
You can run. So he is the one who is the author of Narada Pancharatra. Right? He trains Karmis to achieve liberation from material bondage. And he inspires so many devotees to perform devotional service.
Right? He was the guru of Dhruva. Then Prahalad Maharaj.
He delivered this Prachetas also at the end of their life. So like that, Prachinabar he instructed him. So like that he is the guru of so many people.
So cause and... And Prabhupada writes one statement here. So Narada gives direction to diseased men how one's present engagement can lead one to spiritual emancipation.
Right? So cause of the disease and remedy are same. But must be treated by an expert physician like Narada Muni.
You are doing some...the soul is doing so many activities in this world. Do those same activities for Krishna. Then that will be the cause of your liberation.
If you don't do those activities for Krishna, if one does those activities for one's sense gratification, that will be the cause of bondage. So Narada is an expert physician who can convert that same activity, which is the cause of bondage, into an activity which is the cause of liberation. So that's how Prabhupada appreciates Narada Mani.
Read the next translation, 9th. In the 4th incarnation. Lord became Narayan Narayan the twin sons of the wife of King Dharma thus he undertook severe and exemplary penances to control the senses so Narayan Narayan Rishi we will know more about them in the 4th canto 1st chapter they are the twin sons of Dharma and Murthy so she is the daughter of Daksha so when Narayan Narayan Rishi took birth there was a lot of of celebration, demigods come and offer prayers and their activities are also described in the 11th canto and also described in the 12th canto, they show mercy towards Markandeyi Muni in the 12th canto and in the 11th canto there is a description where Narayanayan Rishi where Indra sends some Apsaras and Cupid to disturb the austerities of Narayanayan Rishi so Narayanayan Rishi said I cannot be disturbed by all these Apsaras I am creating some apsaras for you. Take this orvasi.
Pick any one of them and then take. They took orvasi. Then Cupid was thoroughly frustrated and Cupid was humbled in front of Narayana and Rishi. So these were some activities.
They were still being worshipped in Badri Narayana. Next, 10th. You can read.
The 5th incarnation named Lord Kapila is the foremost among the perfect beings. He gave an exposition of the creative elements and metaphysics. to Asuri Brahmana.
For in course of time, this knowledge had been lost. So, in Kapila's incarnation which is actually described in the third canto twenty fifth chapter onwards, actually twenty fourth chapter Kapila appears and twenty fifth chapter onwards, we have the teachings of Kapila in the third canto. So he teaches to his own mother, Devahuti. So his activities are described more in detail. He propounds Sankhya philosophy.
He is not the atheistic Kapila. He is Kardami Kapila, son of Kardamamuni. So, those were some brief details. We will move ahead.
11th verse about Dattatreya incarnation. The 6th incarnation of the Purusha was the son of Sage Atri. He was born from the womb of Anasuya who prayed for an incarnation.
He spoke on the subject of transcendence of Alarka, Prahlad and others. Yadu, Hayaya. So, Dattatreya is the son of Sage Atri.
son of Atri and Anasuya. So Atri wanted a son as good as the Supreme Lord. In the fourth canto of first chapter this description comes. So Atri wanted a son but he doesn't know who is that Supreme Lord. He wanted a son as good as Supreme Lord but he doesn't know.
So all three Supreme Lords within the universe came, Brahma, Vishnu, Shiva and then they became the sons of Atri. So Tattatraya is a partial expansion of the Lord, Vishnu. Next verse, read.
was Yajna, the son of Prajapati Ruchi and his wife Akuti. He controlled the period during the change of the Swayambhu Manu and was assisted by demigods such as his son Yama. So Yajna is the son of Ruchi and Akuti.
So this person, he is also called Swayajna sometimes. So this Yajna, incarnation of the Lord, he became the Indra in the first Manvantara. He is the son of Sargal Tushitas. He was assisted by Yamas. at the post of Indra and in the 8th canto first chapter you will see the description of the austerities of Swayam Bhumanu.
When Swayam Bhumanu was doing his austerities some demons came to attack him. Then Lord Yajna goes and fights. with them and then protects svayam bhuman.
That is one of his activities. Then 13th verse. The eighth incarnation was King Rishabha, son of Nabhi and his wife Meru Devi.
In this incarnation the Lord showed the path of perfection. which is followed by those who have fully controlled their senses and who are honoured by all orders of life. So Rishabhdev is the son of Nabhi and Meru Devi. His description comes in the fifth canto where Nabhi also wanted a son as good as the Supreme Lord.
Supreme Lord said there is no person as good as me. I will only become your son. So initially Nabhi's desire was criticised to be a material desire. after Lord became his son as Rishabhadev, Nabi developed feelings of Vatsali Rasa and he became a very exalted devotee.
And Rishabhadev ruled the kingdom when out of envy towards Rishabhadev, Indra stopped rainfall in the Ajanabha Varsha. Lord himself created rainfall. Indra was humbled once again.
Then Rishabhadev also gave his teachings to the hundred sons headed by Bharat Maharaj. He has hundred sons. Out of them them 81 are brahmanas, 9 are Paramahamsas, Navayogindras and 10 are Kshatriyas. So that's another thing. So Rishabhadevu instructed his sons to do tapasya.
So that verse comes in the teachings of Rishabhadevu. Next verse. O brahmanas, in the ninth incarnation, the Lord prayed for by sages, accepted the body of a king, Prithu, who cultivated the land to yield various products. produces.
And for that reason, the earth was beautiful and attractive. So, Prithu Maharaj, he was an incarnation of Lord's Palana Shakti, ruling power. Right?
There are different Shakti Avesha Avatars. So, of them, different people are empowered by different Shaktis of the Lord. So, Prithu was empowered by the Palana Shakti of the Lord.
So, Prithu, as a king, he cultivated the land to yield so many produces. So, Prithu's father, Vena, was a very... cruel personality. So, Brahmanas dethroned him and Brahmanas killed them.
Later, Brahmanas churned the dead body of Vena. From the arms of Vena, Prithu Maharaj took birth. Prithu and his wife Archie, eternal couple. So, they took birth. So, they Prithu Maharaj became king like that.
So, Prabhupada writes in the purport, sages and Brahmanas dethroned Prithu's father and and prayed. So one should not occupy the throne for political posts. Most important duty is for welfare of public. Next, 15th verse. When there was a complete inundation after the period of Chakshusha Manu and the whole world was deep within water, the Lord accepted the form of a fish and protected Vaivasvata Manu, keeping him up on a boat.
So, the incarnation of Matsya is described in the 8th canto, 24th chapter. There we will have more details. So, there was a complete inundation at the end of Chakshusha Manvantara.
So, according to Jeeva Goswami and Chakvartipada, Sometimes there is a devastation at the end of a manvantara also. Definitely there is a devastation at the end of life of Brahma. There is a devastation at the end of day of Brahma. Sometimes there is an incarnation, inundation at the end of a manu, a manvantara.
mantra also. So this Matsya comes and he showed his mercy on Satyavrata. So he comes like a small fish and then he becomes a huge fish and then he says I will protect you.
You get all the ingredients and sages ready to board our plane, not plane, ship. So that was his activity. Then 16th.
The 11th incarnation of the Lord took the form of a tortoise whose shell served as a pivot for the Mandarachala hill which was being being used as a churning rod by the theists and atheists of the universe. So there is Kurma Avatar, he participated in the Samudra Manthan episode that everyone knows. Next, go ahead.
In the 12th incarnation, the Lord appeared as Dhanvantari. And in the 13th, He allured the atheists by the charming beauty of a woman and gave nectar to the demigods to drink. So, Dhanvantari is also part of Samudra Manthan episode. Yeah, you can read the next verse.
In the 14th incarnation, the Lord appeared as Nrsimha and bifurcated the strong body of the atheist Hiranyakashipu. with his nails just as a carpenter pierces a cane. In the 15th incarnation, the Lord assumed the form of a dwarf Brahmana, Vamana.
and visited the arena of sacrifice arranged by Babaji Bali. Although at heart he was willing to regain the kingdom of the three planetary systems, he simply asked for a donation of three steps of land. So Vamandeva's incarnation will be described in the 8th canto in detail in several chapters.
Next. In the 16th incarnation of Godhead, the Lord as Bhagavati annihilated the administrative class Kshatriyas 21 times, being angry with them, because of their rebellion against the brahmanas, the intelligent class. So there is Bhurgupati, that is Parshuram incarnation in the 9th canto.
We will discuss more details there. Next. Thereafter, in the 17th incarnation of Godhead, Sri Vyasadeva appeared in the womb of Satyavati through Parashar Muni and he divided the one Veda into several branches and sub-branches, seeing that the people in general were less intelligent.
Hmm. So that is Vyasadeva. We have already discussed his details in the introduction sessions. And this evening also Prabhupada will describe fourth chapter. So Vyasadeva's work of dividing one Veda into four and instructing all his disciples to take charge of those Vedas, writing Mahabharata and all this will be described in the next chapter.
Next. In the 18th incarnation, the Lord appeared as King Rama. In order to perform some pleasing work, for the demigods, he exhibited superhuman powers by controlling the Indian ocean and then killing the atheist king Ravana who was on the other side of the sea. So Rama, Prabhupada writes little longer purport for Lord Rama, says he exhibited superhuman powers by creating this bridge. Actually, for the Lord who has the ability to create this bridge, he has the ability to make millions and millions of universes float in the outer space for him to make a stone float on water is not a big deal.
But because he is playing the part of a human being and if he does a superhuman action activity, all the devotees will be happy to glorify him for that activity. So, Lord performs that. Actually, the ocean God says, he says, Lord Ram, you have the ability to walk on my waters, right?
You don't have to have a bridge. You can make all these monkeys also walk on the waters. But, I want you to construct a bridge with stones.
I will take care of their floating. And, of course, your Ram, Nam will take care of their floating. So, I want you to construct a bridge bridge so that the future generations will glorify you.
So that is the purpose. Then Prabhupada writes in the purport about Ravan who wanted a staircase to be built to heavenly planets so that people can go there without payas credits only. So even modern scientists are also trying to go into the outer space without having any payas credits. They want to go to the moon. Prabhupada simply says you should have payas credits to go to the moon.
How can you go to the moon by some air? aircraft. So Prabhupada criticizes them. They are doing some research on weightlessness, these modern scientists.
But the Lord made the stones weightless, made a stone bridge without supporting pillar. There were no pillars from bottom. So Lord made it like that. So actually this Ravana and Herindra Kespa mentality or advanced material civilization mentality is Ravana-Herindra Kespa mentality.
That is to... That is a spirit of challenging the established order of the Lord. Right? Trying to go against the laws of the Lord.
Prabhupada criticizes that. Please read the next verse. In the 20th incarnations, the Lord advented himself as Lord Balram and Lord Krishna in the family of Vrishni, the Yadu dynasty. And by doing so, he removed the burden of the world. So, this is Balram, first plenary manifestation.
We will see a chart now after this episode. So, Krishna is Lord Vasudeva. So, Krishna is coming as one of the list of incarnations.
But the one verse which comes after this... confirms that Krishna is not a mere incarnation like others. Krishna stu Bhagawan svayam. But Krishna is the Supreme Personality of Godhead. That we will discuss later.
Please read the next verse about Buddha. Then in the beginning of the Kali Yuga... The Lord will appear as Lord Buddha, the son of Anjana in the province of Gaya just for the purpose of deluding those who are envious of the faithful theist.
So Prabhupada writes a longer purport for Buddha also. So Buddha is a very special incarnation. Because, Buddha rejected the Vedas.
The purpose of Buddha's incarnation is explained by Jaideva Goswami in his Dasavathara, that poetry. What is that? So, people are misusing the Vedic injunctions.
yajnavidhe. There are some parts in the Vedas where some animal sacrifices are mentioned. People are getting addicted to meat eating and then utilizing those sections of Vedas which are supporting animal sacrifices and rampantly killing animals.
So, Lord became very compassionate on these animals. Saddaya hridaya darshita pasughatam. Seeing all this pasughatam, compassion evoked in his heart. And that compassion is not only for animals.
Compassion is is for all these human beings who are sacrificing those animals and then ruining their own lives. So with that compassion, Lord descended as Buddha and said, if Vedas are recommending animal killing, I will reject Vedas. His rejecting of Vedas is to protect people from doing these animal sacrifices.
That is how he rejected the Vedas. So in one sense, Buddha taught some things which are against Vedas. Vedic civilization because he rejected the Vedas only.
Technically it is atheistic only, but there is a bigger plan in the Lord's, you know, Lord has a bigger cosmic plan. First Buddha came and rejected the Vedas. So actually Vedic civilization is supposed to take you, take one right path. But because people are doing animal sacrifices, it is going on the opposite direction. So someone has to stop it and then turn the vehicle like this and then go in the right direction.
So when it is going in the opposite direction, Buddha came and stopped. No Vedas. Stop these animal sacrifices.
Then Sankaracharya came. He re-established the Vedas. How he re-established the Vedas? By inspiring people.
say saying that there is God and you are that God right that is mentioned in the scriptures. So he gave that kind of explanation and reestablish the authority of Vedas and then chased away all these Buddhists outside India. You go you go to Tibet, you go to China, you go to Sri Lanka not you can't stay in India like that he chased away all these Buddhists and reestablish the Vedas but he gave a misinterpretation right he gave this Mayavadik philosophy and then now at least Gadi just it turned towards this direction.
Vedas came back. Then Ramanujacharya came. It is not Advaita, it is Dwaita. Madhvacharya came, Ramanujacharya came. Then Madhvacharya said it is Dwaita.
Ramanujacharya came, he said Vishisht Advaita. Then finally Mahaprabhu came and said it is Achintya Bheda Abheda. Then the actual Vishnu philosophy was established.
So Buddha had his role to play. He is preaching atheistic philosophy by rejecting Vedas definitely. But he had his role to play in turning turning the entire humanity towards right path of devotional service to the Lord. So in stages it happened like that.
So Buddha is an important incarnation also. And Prabhupada writes in this purport that if one says that it is non-essential to say that animal killing has something to do with spiritual realization, then that is nonsensical. People say that animal killing and spiritual realization, that has nothing to do with each other.
I can kill animals. eat meat and I can do some chanting and then bhajan and then puja and then go to Vaikuntha also. People may think like that.
So, in many, in some religious practices, animal killing and eating meat is not prohibited. Right? So, that is nonsensical.
Prabhupada says in this purport. Please read the next verse, 25th verse. Thereafter, at the conjunction of the two Yugas, the Lord of the creation will take His birth as Kalki incarnation and become the son of Vishnu, Yasha.
At this time, the rulers of the earth will have generated into plunderers. So, when Kali Yuga progresses, it becomes very rampant and the symptoms are like very grossly manifest, then there is no more scope for the for discussion and negotiation or preaching. Kali comes and chops everyone. So that is His incarnation. So these are some 22 incarnations described in this chapter.
So now we will read the 26th verse. avatārāhyasankhayaḥ avatārāhyasankhayaḥ harēḥ satva-nidherdvijāḥ harēḥ satva-nidherdvijāḥ yathā vidāsinaḥ kulyāḥ yathā vidāsinaḥ kulyāḥ Sarasah Syu Sahasraseha Sarasah Syu Sahasraseha O Brahmans, the incarnations of the Lord are innumerable, like revelets flowing from the inexhaustible sources of water. Hmm So, avatarahi asankhye yaha, avatars are innumerable.
Harehi sattva nidherdvijaha, and hari is the ocean of goodness, sattva nidher, right, he is an ocean of, mode of goodness. So, yatha vidashinah kulyah. So, kulyah means small streams, small rivulets.
So, yatha avidashinah. Avidashinah means inexhaustible. When there is an inexhaustible source of water. and from that source of water so many small rivulets and streams are coming out. Similarly, the Lord is the inexhaustible source of so many incarnations and all these incarnations are compared to small streams of water.
So like that, if the water is inexhaustible source, millions and millions of streams may come out, but the water doesn't get inexhausted. Similarly, the Lord is the source or indestructible seed or Nidhanam, treasure house of millions and millions of incarnations. incarnations.
So I have described only 22. So I have not discussed some avatars like Hai Griva, Hamsa etc. in this list. But they are also there. I have described only 22. But there are thousands and thousands of incarnations.
Asankheha. Unlimited incarnations. So that's what our Suta Goswami says at this stage.
So this is not a complete list of incarnations. So Prahlad Maharaj also says in his prayers... that there are as many incarnations as the number of species.
In each species, Lord appears. And in each universe, Lord appears. There are unlimited like that. For what?
To protect the faithful and to annihilate the unfaithful. And he acts according to the necessity of different yugas. So, and Krishna and Lord Chaitanya Mahaprabhu, they are not incarnations.
They are directly the personalities of Godhead. They are the source of all incarnations. So, innumerable incarnations are there.
They are manifested or... all the universes constantly without cessation as water flows constantly from waterfalls. That is this purport.
27th verse So, these are various incarnations. Now we have one chart. So, in this purport, Prabhupada writes that there are so many types of incarnations. Out of causeless mercy, the Lord descends from his transcendental abode.
Avatara means one who descends. So, all the incarnations of the Lord, including the Lord himself, descend on the different planets of the material world as also in the different species of life to fulfill particular missions. So, Lord descends as various incarnations for various purposes. purposes in various species. So we will see different, a big list of incarnations now.
So the list which I am going to show you is from the 20th chapter of Madhyalila, Sanatana Goswami's teachings to, Mahaprabhu's teachings to Sanatana Goswami. So one of our devotees at Vidyapeet, Abhimanyu Pranaprabhu, so he has made a flowchart. So I will show that.
So that will clarify some of the questions asked. by devotees in these chits. So, one question says that, it is mentioned that Garbhodaka Sai Vishnu is the seed of all the incarnations. Somewhere it is said that Kshirodaka Sai Vishnu is the seed of all incarnations. So, what exactly it is?
Who exactly is? Ultimately, Krishna is the seed of all incarnations, right? And in this material world, the incarnations come from the Purusha Avatars, right? Who is coming from Kshirodaka Sai Vishnu? that we will see now.
So this is the chart. We will see this first, then we will see the details. Seen, right?
So Krishna, right, in his original form as the cowhead boy of Rindavan, in the Goloka, he is called Swayamrupa. The original form of Krishna, that is Swayamrupa. When he manifests himself as different, different incarnations, right, he is called Swayamprakasha. So he manifests himself as different incarnations. So this is Swayamprakasha, his own expansions.
So Swayamprakasha is of two types. Prabhava Prakasha and Vaibhava Prakasha. So, Prabhava Prakasha means those manifestations of Krishna that are same in form. He expands himself into different, different expansions, but all of them are having similar form. For example, in the midst of Rasalila, Krishna expanded himself into as many gopis are there.
So, all of them are having similar bodily features as Krishna. For example, in Dwarka, Krishna manifests himself into 16,108 forms. forms to reciprocate with all 16,108 queens.
So they are all having the same form. So after Krishna in the night he performs pastimes with all these Dwarka queens and then from each palace Krishna would come out. Right?
And all these Krishna, 16,108 Krishnas will merge into one Krishna, right? On the chariot and then he goes to Sudharma assembly hall for his daily meetings. Right? So that is Prabhava Prakasha.
Then Vaibhava Prakasha means his farm is differently manifested according to different emotional features. So, Balramji is there. He almost has the same potency as the Lord, but his bodily feature is different.
His activity is different. His emotions are different. Balramji is mainly into doing service to the Lord and Krishna is accepting service.
So, from that Balramji comes Tadekatmarupa. When his form and transcendental emotion are differently manifested, so he is Tadekatmarupa. From him comes the Vilasa form.
Vilasa is mainly meant for different past times. So from Vilasa, there are two categories. Prabhava Vilasa and Vaibhava Vilasa. Tadekatmarupa, example, actually Tadekatmarupa is like the term which is given for the expansion of this Vaibhava Vilasa. There is no example specifically.
Then Vilasa are of two types. is mainly meant for past times. There is Prabhavilasa and Vaibhavilasa. So, the Prabhavilasa is the first Chaturvihaya expansions, right?
Vasudeva, Sankrishna, Prajimina and Aniruddha. So, we see Vasudeva and Mathura are... Vasudeva and Aniruddha are in Mathura and Sankarsana and Pradyumna are in Dwaraka. So this is the chart.
This is the first Chaturviha, Adi Chaturviha. If you see this Kshirodaka Sai Vishnu, Garbhodaka Sai Vishnu, Karanodaka Sai Vishnu, these three are the three super souls of this material nature. They are also expansions of Chaturviha. They are expansions of Sankarsana, Pradyumna and Aniruddha. These three Purusha incarnations.
So, from that is Prabhava Vilasa and another type of Vilasa is Vaibhava Vilasa. Right? One example is Narayana.
So, Narayana is the Vaibhava Vilasa expansion. So, from Narayana, Lord Narayana in Vaikuntha, there is another Chitur. Chaturviha, right?
Second Chaturviha expansion. So from the second Chaturviha, Vasudeva, Sankarsana, Pradyumna and Aniruddha, four people are there. From each of them, five expansions come.
Keshava, Narayana, Madhava, Adhokshaja, Purushottama expand from... from Vasudeva, then Govinda, Vishnu, Madhusodhana, Upendra, Achyutha, they expand from Sankarsana. So like that there are total 24 prominent forms in the Vaikuntha of the Lord. So that is from the second Chaturvyuha. So these are 4 plus from each of them 5 are manifesting, total 20 plus the original 4. So this is 24 expansions of the Lord.
This is Vaibhava Vilasa. So from this Sankarsana in the second Chaturvyuha, Swamsa expands. expansion comes.
Different Swamsa expansions are there. They are Sva-amsa, his personal expansion. Vibhinamsa is separated, right? There are other living entities, etc.
So, Swamsa expansions are of six types. So, first type of Swamsa expansion is Purushavataras. So, Purushavataras are three, Karanodaka Sai Vishnu, Garbhodaka Sai Vishnu and Kshirodaka Sai Vishnu, right?
So, Paramatma of the totality of material creation. that is Karanodaka Sahi Vishnu and Paramatma of total universe within one universe that is Garbhodaka Sahi Vishnu and Kshirodaka Sahi Vishnu is the Paramatma accompanying each and every soul individual soul so from Kshirodaka Sahi Vishnu further expansions develop so Leelavataras are coming from Kshirodaka Sahi Vishnu then Gunavataras also manifest from Kshirodaka Sahi Vishnu then Yugavataras Manvantaravataras then Shakti Avesha avatara. So these are five coming from the Purusha avatara, Leela avatara, Guna avatara, Manvantara avatara, Yuga avatara and Shakti avatara plus Purusha avatara.
The original set from where the remaining other five are coming. So total six types of Swamshaya expansions are there in the Lord's expansions. So these here some details are given. So this is the same chat without any pictures and all. So Prabhava Prakasha means there are numerous forms all are equal in their features.
Right. This we have seen Rasalila and Dwarka queens. Right.
Krishna. forms to reciprocate with Dwaraka queens, that expansion is there. Then Vaibhava Prakasha is one form or feature is differently manifested according to different emotional features, right?
So Krishna in Dwaraka as a Kshatriya, that also is considered as Vaibhava Prakasha. Then Balram, white. Then Tadekatmarupa means he has same potency but different forms. Then from Tadekatmarupa comes Vilasa for performing various pastimes.
Then Prabhavilasa. So Prabhavilasa are fully potent. From Vilasa, Vilasa is of two types we discussed.
One is Prabhavilasa, one is Vaibhavilasa. Prabhavilasa is fully potent. That is the original Chiturvihara. From him comes Narayana. There is Vaibhavilasa.
They are partially potent. the second Chaturvayaha are partially potent the first Chaturvayaha are fully potent right so from them 24 forms which we have seen and from this second Sankarsana called Mahasankarsana in the first Chaturvayaha there is Sankarsana he is called Molasankarsana in the second Chaturvayaha the Sankarsana is called Mahasankarsana so from that Mahasankarsana comes all these Swamsa expansions right so So, they are little lesser in power. From him comes Karanodaka Sai Vishnu.
So, the source of Karanodaka Sai Vishnu or Maha Vishnu is Mahasankarsana. So, from Karanodaka Sai Vishnu comes Garbhodaka Sai Vishnu. From Garbhodaka Sai Vishnu comes all these incarnations, Guna Avatara, Brahma, Vishnu, Shiva and Kshirodaka Sai Vishnu.
And Kshirodaka Sai Vishnu, who is actually a manifestation of Garbhodaka Sai Vishnu, becomes the source of Leelavataras, Manvantaravataras, Yugaavataras, etc. So, Garbhodaka Sai Vishnu is the seed of Kshirodaka Sai Vishnu and Guna Avatara. And Kshirodaka Sai Vishnu is the seed of Leelavataras, Manvantaravataras, Yugaavataras and Shikta Vishavataras.
When these different Lilavataras are coming, they come through the medium of Kshirodakasai Vishnu. But Garbhodaka Sai Vishnu is the source of Kshirodaka Sai Vishnu also. So it is not wrong to say that Garbhodaka Sai Vishnu is the Nidhanam or Avyaya Bhishma of all these incarnations.
Right? So now Gunavataras are there. Leelavatara, Manvantaravatara, Yugavatara and Shaktiabesavatara.
And Shaktiabesavataras are two types. Sakshat and Avesha. Direct and indirect.
Right? That we will see in this chart once again. gone you could see till the end so coming to sikta vyshavataras there are avesha aveshas are two types bhagavata avesha and then vibhuti indirect and direct so indirect are living entities empowered by Lord's Shaktis. So Svasyevana Shakti, because of Svasyevana Shakti of the Lord, Seshanaka comes.
Ananta Deva is an incarnation of Bhudharana Shakti. I will just explain. So Anantadeva is an expansion for Bhudharana Shakti of the Lord. So Lord Brahma is also Shakti Avesha Avatar.
So he is empowered by Srishti Shakti. Then four Kumaras, Jnana Shakti of the Lord. Narada Muni, Bhakti Shakti.
Prutumaras, Palana Shakti. Right? Prashurama. Prashurama is Dushta Damana Shakti.
Like that Lord has different different Shaktis, Vibhutis. So those Shaktis empower different living entities. They are called Shakti Avesha Avatars. Right? indirectly empowered by Lord's Shaktis.
So these are the list of incarnations. So Prabhupada briefly mentions about all these incarnations in the purports. In purport number 27 and also purport number 6 or 5. So he briefly mentions about all this.
So that is the full chart. And all these details we will know in the... Chetanya Charita Amrit, right? There are many more details. Chetanya Charita Amrit, Madhyalila, chapter number 20. Okay.
So, now, we have seen, it's almost 10, we have seen so many things. So many incarnations of the Lord, as I explained in the beginning and as Prabhupada very nicely elaborates in the very first purport of this verse, in this chapter, it is mainly to convince the conditioned soul to accept that Krishna is the one who Krishna is the master and the soul is meant to serve Krishna, right? That is the purpose for which so many incarnations Krishna is manifesting one by one, one by one.
That is the idea of having so many incarnations. So nidhayanam bijam abhiyayam. So maybe I'll take two-three questions in these two-three minutes before we break.
We had heard that Brahma goes to shore of Kshirodaka Sai Vishnu and then the incarnations. So, Garbhodaka Sai Vishnu is the source of incarnation. This is already answered. I just mentioned it, right?
So, in page 149, yeah, this also I have. Are the planets of avatars like Lord Narasimha, Lord Vamana, Prabhupada says there are avatars of different species of life. Are there planets for each of these? Yes, in the Vaikuntha world, there are planets for all these incarnations.
You see? In this chat, in the chat go look this cover page, you see so many planets are there. So, there are actually eternal planets of all these incarnations. There is Ayodhyadham, eternal Ayodhyadham also. What is the place of residence of Prithu Maharaj?
Yeah, he is ruling this earthly planet. We will know more in the fourth canto. So, Prithu Maharaj was ruling this earthly planet, this planet only. And of course, Prithu Maharaj expanded himself into another sun and then he created this Bhumandala structure, right? No, not Prithu Maharaj.
That is about Priyavrata. Yeah, I am sorry. From where avatars come?
Are the expansions of Garbhodaka Sahavishnu or the descent from the spiritual world? Yeah, all these incarnations are present eternally in the spiritual world. They are having their eternal pastimes, no doubt. When they come into the material world, they come through the medium of this Purusha avatars, Garbhodaka Sahavishnu or Kshiradaka Sahavishnu. They come through their medium.
That doesn't mean that is their beginning. And when they disappear, that is their ending. Right in the first verse, only it's mentioned Jagrihe means Lord accepted these forms. Chakravarti Bhat explains that Lord accepted this form doesn't mean Lord has manifested that form for the first time. These forms are already existing.
Chakravarti Bhat gives this example. For example, someone is given a pot. That person accepted the pot.
That doesn't mean pot never existed before he accepted it. Similarly, when we say Lord accepted this form, that doesn't mean that is the beginning of that form. That form is eternally existing.
Lord manifested for his perfect purpose in this world, in this universe. Right? That same form can be exhibited in a different universe for different purpose at a different time. Like that. As the four Kumaras, Shakti, Avaish, Avatars, they are mentioned as Avatars of the Lord.
Yes, they are the Shakti, Avaish, Avatars. They are coming from the Jnana Shakti of the Lord. Jeeva embodied with Shakti. What is meaning of Kaumara creation, millennium of sages, Rishi Sargam?
What are the different types of creations Prabhupada mentions in 6th purport? 6th purport. Where is it exactly?
Whoever has asked like that. Actually there are different kinds of creation. There are ten types of creation in this world. Six types of creation are Sarga, primary creation done by the Lord. They are called Prakrita creation.
And there are three types of creation called Vaikrita, secondary creation done by... the secondary creator which is Brahma, right? And there is one creation, tenth creation that is mixed creation, right?
That is considered the creation of Brahma and creation of the Lord also. That is Prakrita and Vaikuntha. Vaikrita mixed, mixed creation.
So, from that creation came Kumaras. Kumaras can be considered both Prakrita and Vaikrita. Because they are coming out from Brahmaji, they can be called Vaikrita creation, secondary creation.
But Brahmaji meditated on the Lord to produce four Kumaras. So because four kumaras manifested from meditation on the Lord, you can consider they are coming from the Lord. They are called prakrta also. So they are a mixed creation. Probably this is referring to that.
It's already beyond 10. We will meet at 10.30.