Bhagavac Chakti Karyesu
(1)
bhagavac-chakti-karyesu trividhesu sva-saktiman
vilasan vartate krsnas cij-jiva-mayikesu ca
(2)
cit-karyesu svayam krsno jive tu paramatmakah
jade yajsesvarah pujyah sarva-karma-phala-pradah
(3)
sarvamsi sarva-rupi ca sarvavatara-bijakah
krsnas tu bhagavan saksan na tasmat para eva hi
(4)
acintya-sakti-sampannah sa krsnah karuna-mayah
maya-baddhaysa jivasya ksemaya yatnavan sada
(5)
yad-yad-bhava-gato jivas tat-tad-bhava-gato harih
avatirnah sva-saktya sa kridativa janaih saha
(6)
matsyesu matsya-bhavo hi kacchape kurma-rupakah
meru-danda-yute jive varaha-bhavavan harih
(7)
nrsimho madhya-bhavo hi vamanah ksudra-manave
bhargavo'sabhya-vargesu sabhye dasarathis tatha
(8)
sarva-vijsana-sampanne krsnas tu bhagavan svayam
tarka-nistha-nare buddho nastike kalkir eva ca
(9)
avatara harer bhavah kramordhva-gatimad dhrdi
na tesam janma-karmadau prapasco vartate kvacit
(10)
jivanam krama-bhavanam laksananam vicaratah
kalo vibhajyate sastre dasadha rsibhih prthak
(11)
tat-tat-kala-gato bhavah krsnasya laksyate hi yah
sa eva kathyate vijsair avataro hareh kila
(12)
kenacid bhajyate kalas caturvimsatidha vida
astadasa-vibhage va cavatara-vibhagasah
(13)
mayaya ramanam tuccham krsnasya cit-svarupinah
jivasya tattva-vijsane ramanam tasya sammatam
(14)
chayayah surya-sambhogo yatha na ghatate kvacit
mayayah krsna-sambhogas tatha na syat kadacana
(15)
mayasritasya jivasya hrdaye krsna-bhavana
kevalam krpaya tasya nanyatha hi kadacana
(16)
sri-krsna-caritam saksat samadhi-darsitam kila
na tatra kalpana mithya netihaso jadasritah
(17)
vayam tu caritam tasya varnayamo samasatah
tattvatah krpaya krsna-caitanyasya mahatmanah
(18)
sarvesam avataranam artho bodhyo yatha maya
kevalam krsna-tattvasya cartho vijsapito'dhuna
(19)
vaisnavah sara-sampannas tyaktva vakyam alam mama
grhnantu sara-sampattim sri-krsna-caritam muda
(20)
vayam tu bahu-yatnena na sakta desa-kalatah
samuddhartum manisam nah prapasca-pidita yatah
(21)
tathapi gauracandrasya krpa-vari-nisevanat
sarvesam hrdaye krsna-rasabhavo nivartatam
(1) The two philosophies—advaita-vada, or monism, from Vedanta and materialism from Sarikhya—have been current from time immemorial. Monism has been further divided into two, namely vivarta-vdda and Mayavada. Among all these philosophers, some say the material world is a transformation of Brahman, some say it is false, and some have established the material world as beginningless. Swanlike persons, however, say that although Lord Krsna is separate from all activities and their cause, by His inconceivable potency and through His three principle energies the Lord is nevertheless present and involved in the activities of Vaikuntha, the living entities, and the material world.
(2) Sri Krsna is personally present in spiritual activities. He is present as Supersoul in the living entities, and He is worshiped as Yajnesvara in the material world. He alone awards the results of all activities.
(3) All the existing personal expansions and all the created sepa. rated expansions, the living entities, are products of Krsna's energy, therefore Lord Sri Krsna is the origin of all expansions.' Nothing can manifest outside of His energy, therefore He is the source of all forms. All incarnations of the Lord emanate from Him, therefore He is the source of all incarnations. Lord SriKrsna is the Supreme Personality of Godhead. There is no truth superior to Him.
(4) That Krsna is inconceivably powerful and merciful. He is ardently engaged in the welfare of the living entities who have been conditioned by Maya due to misuse of their independence.
(5) When the conditioned souls receive various forms according to their nature, the Supreme Lord Krsna, by His inconceivable potency, agrees to accompany them by incarnating and enjoying pastimes with them.
(6) When the living entities accept the position of fish, the Lord accepts His fish incarnation, Matsya. Matsya is without danda. When the living entities gradually accept the position of vajra-danda, then the Lord incarnates as Kurma. When vajra-danda gradually becomes meru-danda, the Lord incarnates as Varaha.
(7) When the living entities accept the combined position of incarnation of human and animal, the Lord accepts His incarnation of Nrsimha. When the living entities are short, He appears asVamana. When the living entities are uncivilized. He comes as Parasurama. When they are civilized, He appears as Ramacandra.
(8) When the living entities possess the wealth of practical knowledge, then Lord Krsna Himself appears. When the living entities develop the tendency for argument, the Lord appears as Buddha. And when they are atheistic, the Lord comes as Kalki. These are well-known facts.
(9) In the course of the gradual development of the living entities' hearts, the Lord incarnates in a form material contamination.
(10)–( 11) After consideration, the sages have divided the history of the living entities' advancement into ten periods of time. Each period has different symptoms, with each successive mood superior to the previous. Each progressive mood is described as an incarnation.
(12) Some learned scholars have divided this period of time into twenty-four and ascertained twenty-four incarnations. Yet there are others who have divided it into eighteen with the corresponding number of incarnations.
(13) Some people say that the Supreme Lord is omnipotent, therefore He may sometimes incarnate by His inconceivable energy in a material body, and all incarnations can therefore be accepted simply as historical incidents. According to the opinion of swanlike Vaisnavas, this statement is extremely unreasonable because it is impossible for Lord Krsna to accept a material body and perform material activities. Such action would be insignificant and abominable for Him. But His appearance and pastimes in the hearts of the realized living entities' are accepted by both the sadhus and Krsna.
(14-(15) As the sun cannot enjoy its shadow, Krsna cannot enjoy maya. What to speak of Krsna enjoying maya. He is not even seen by persons who are under the shelter of maya. Yet simply by the mercy of Krsna one can easily see Him through samddhi.
(16) The pure activities of Krsna have been perceived through the samddhi of swanlike persons like Vyasadeva. Krsna's activities are not exactly historical like those of people under the clutches of maya, because Krsna's activities are not limited to any time or place. Nor are His activities comparable with the activities of ordinary people.
(17) After careful consideration and by the mercy of Sri Krsna Caitanya we will herein briefly describe the activities of Krsna.
(18) The explanation on the science of Krsna that is presented in this book may be applied to His various incarnations. The conclusion is that Krsna is the root cause and seed of all incarnations. He is eternally enjoying pastimes with the living entities as the Super-soul. The Supersoul reciprocates according to the mood and realization a living entity acquires while traveling on the path of fruitive activities. But Krsna does not personally appear until spiritual attachment arises in the hearts of the living entities. Therefore all other incarnations appear from the Supersoul, of whom Krsna is the original seed.
(19) We appeal to the swanlike Vaisnavas to ignore the imperfections of these verses and happily relish Krsna's activities, which are the essence and wealth of all living entities.
(20) Regarding these descriptions of Krsna's activities, despite much effort we were unable to restrain our intelligence from considerations of time and space, because we are not free from the pangs of material life.
(21) Still, after drinking the shower of mercy from Sri Gauracandra the son of Saci and our only guide, let whatever little we have described herein enter the hearts of all living entities to fill the absence of krsna-rasa; that is, let everyone relish the transcendental mellows in relationship with Krsna.
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