SRILA RUPA GOSVAMI'S
SRI LAGHU-BHAGAVATAMRTA
Volume One
A Little Nectar of the Supreme Personality of Godhead and His Devotees

Volume One
Part One
Sri Krsnamrta
The Nectar of Sri Krsna

Chapter One
Svayam-rupa-vilasa-svamsavesa-prakasa-laksana-bhagavat-tattva-nirupana
The Svayam-rupa, Vilasa, Svamsa, and Avesa Forms of the Lord     page 1

Chapter Two
Purusavatara and Guna Avataras     page 3

Chapter Three
Lilavatara-nirupana
The Lila-avataras        page 7

Chapter Four
Manvantara-yugavatara-prabhava-vaibhavavatara-tat-sthana-nirupana
Description of the Manvantara-avataras, Yuga-avataras, Prabhava-avataras, vaibhava avataras, and Their abodes   13

Chapter Five
Paravastha-nirupana
Description of the Most Important Forms of the Lord    18

Lord Krsna is not an incarnation of Nara-Narayana Rsi or Lord Vamana

Lord Nrsimha

Lord Krsna's killing the demons proves he is the Original Supreme Personality of Godhead

Part One
Sri Krsnamrta
The Nectar of Sri Krsna
Chapter One
Svayam-rupa-vilasa-svamsavesa-prakasa-laksana-bhagavat-tattva-nirupana
The Svayam-rupa, Vilasa, Svamsa, and Avesa Forms of the Lord
1	I offer my respectful obeisances to Sri Krsna, who is glorified in the following verses of Srimad-Bhagavatam (10.87.46 and 11.5.22).
	"I offer my respectful obeisances to Sri Krsna, the omniscient Supreme Personality of Godhead who, in order to liberate the conditioned souls from the cycle of repeated birth and death, appears in the material world in the forms of His innumerable incarnations."
2	"In the age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the name of Krsna.  Although His complexion is not blackish, He is Krsna Himself.  He is accompanied by His associates, servants, weapons and confidential companions."*
3	May the honey-sweet flute music that flows from Lord Mukunda's lotus mouth fill me with bliss.
4	Glory to the Hare Krsna maha-mantra, the Lord's names spoken by Sri Caitanya's mouth, which drown the world in pure love!
5	Of Sri Brhad-bhagavatamrtam, manifested by the louts words of my master, this book is a summary.
6	This book will describe two kinds of nectar:  the nectar of Sri Krsna, and the nectar of His devotees.  First will be the nectar of Krsna, nectar relished by the Lord's friends.
7-8	Because the Vedic revelation is the best of all evidence, I will base my arguments on it and not on material logic.  The best of sages accepts the Vedic revelation as the best evidence, for he said (Vedant-sutra 1.1.3): "The Supreme is understood from the Vedic revelation".
9	With the words (Vedanta-sutra 2.1.11) "The Supreme cannot be understood by material logic" he directly criticised material logic.
10	To prove that the Supreme Lord, Sri Krsna, is the best of they who are worthy of worship, His forms will be described here, one after another.
11	In His abodes beyond the worlds of matter, the Supreme Lord is manifest in three kinds of forms: 1. svayam-rupa  2. tad-ekatma-rupa and 3. avesa-rupa.
12	The svayam-rupa is said to be the original form, not manifested from any other.
13	It is described in Brahma-samhita (5.1)
	"Krsna, who is known as Govinda, is the supreme controller.  He has an eternal, blissful, spiritual body.  He is the origin of all.  He has no other origin, for He is the prime cause of all causes."*
14	The svayam-rupa is not different from His original form.  In the tad-ekatma-rupa the Lord's form and other features are different from His original form.  The tadekatma-rupa forms are divided into two types: 1. vilasa-rupa and 2. svamsa-rupa.
15-16	When the Lord displays numerous forms with different features by His inconceivable potency, such forms are called vilasa-vigrahas.* In this way from Lord Govinda is manifest Lord Narayana, the master of the spiritual sky, and from Lord Narayana is manifest Lord Vasudeva.
17	These forms manifest other forms that have lesser power, and are called svamsa-rupas.  The forms headed by Lord Sankarsana and the forms headed by Lord Matsya, each manifest in His own abode, are examples of these forms.
18-9	Exalted individual souls (jivas) into whom Lord Janardana enters with a portion of His knowledge-potency and other potencies, are called avesas.  Sesa, Narada, and the four Kumaras are examples of them in Vaikuntha.  They were seen by Akrura, as described in the Tenth Canto.
20	Prakasa-rupas are the same form manifest in many places.
21-2	If numerous forms, all equal in their features, are displayed simultaneously, such forms are called prakasa-vigrahas of the Lord.* Lord Krsna did this in the many places of Dvaraka.  This will be proved when Srimad-Bhagavatam 10.69.2 is quoted here.
23	Sometimes, without abandoning His Krsna-form, Lord Krsna manifests a four-arm form.  This is a prakasa-rupa of His two-arm form.
24	The many forms of the Supreme Lord each have their own abode in the spiritual sky, beyond the touch of matter.  This is confirmed in the Uttara-khanda of the Padma Purana, and in many other Vedic literatures also.

Chapter Two
The Purusa and Guna Avataras
1	Now the Lord's incarnations, among which Sri Krsna is the best, will be described.
2-3	To act in the material world, the Supreme Lord appears in the previously described forms and in other ways, as if He had never appeared in that way before.  These appearances are known as "incarnations".  In this way He appears in His tad-ekatma forms, such as Sesasayi Visnu, and in His empowered devotees, such as Maharaja Vasudeva.
4-5	Again there are three kinds of incarnations of the Lord:  1. purusa-avatara  2. guna-avataras, and 3. lila-avataras.  These incarnations are mostly svamsa-rupa and avesa-rupa forms.  The Lord may also appear in His svayam-rupa among them.
6	Now the purusa-avataras will be described.  In Visnu Purana (6.8.59) it is said:
	"I offer my respectful obeisances to the eternal, unchanging purusa-avatara, who has a great variety of transcendental qualities, who seems to be impure although He is supremely pure, who appears in many forms, who is full of transcendental knowledge, and who is the origin of all transcendental powers and opulences."
	Sridhara Svami notes that the phrase "tasyaiva anu" means "after the Supreme Controller is described."
7-8	Here is an explanation.  He who is expanded from the Supreme Personality of Godhead, who although He seems to be part of the manifested and unmanifested material modes, in truth only observes them, and who is the source of many incarnations of Godhead, the Sruti-sastras describe as the purusa-avatara.  For example, Srimad-Bhagavatam explains (2.6.40):
	"Karanarnavasayi Visnu is the first incarnation of the Supreme Lord."
9	The different purusa-avataras are described in Satvata Tantra:
	"Visnu has three forms called purusas.  The first, Maha-Visnu, is the creator of the total material energy (mahat), the second Garbhodasayi, who is situated within each universe, and the third is Ksirodasayi, who lives in the heart of every living being.  He who knows these becomes liberated from the clutches of maya."*
10	The first purusa-avatara is described in Srimad-Bhagavatam (11.4.3):
	"When the primeval Lord Narayana created His universal body out of the five elements produced from Himself and then entered within that universal body by His own plenary portion, He thus became known as the Purusa."*
11	Brahma-samhita (5.10-13) also describes Him:
	"The Lord of the world Maha-Visnu is manifest in him (Lord Mahesvara) by His subjective portion in the form of His glance."**
	"The Lord of the mundane world, Maha-Visnu, possesses thousands of thousands of heads, eyes and hands.  He is the source of thousands of thousands of avataras in His thousands of thousands of subjective portions.  He is the creator of thousands of thousands of individual souls.**
	"The same Maha-Visnu is spoken of by the name of Narayana in this mundane world.  From that eternal person has sprung the vast expanse of water of the spiritual causal ocean.  The subjective portion of Sankarsana who abides in Paravyoma, the above supreme purusa with thousands of subjective portions, reposes in the state of divine sleep (yoga-nidra) in the waters of the spiritual causal ocean."**
	"The spiritual seeds of Sankarsana existing in the pores of skin of Maha-Visnu are born as so many golden sperms.  These sperms are covered with five great elements."**
12	In this passage the word "linga" means "different from the original form (svayam-rupa) of the Lord".
13	Brahma-samhita 5.14 then describes the second purusa-avatara:
	"The same Maha-Visnu entered into each universe as His own separate subjective portions."**
14	That the Lord expands as Lord Pradyumna and thus becomes the origin of Garbhodakasayi Visnu is confirmed in the Narayana-upakhyana of the Moksa-dharma:
	"As Garbhodakasayi Visnu, lotus-naveled Lord Pradyumna is the father of Lord Aniruddha."
15	The third purusa-avatara is described in Srimad-Bhagavatam (2.2.8):
	"Others conceive of the Personality of Godhead residing within the body of the region of the heart and measuring only eight inches, with four hands carrying a lotus, a wheel of a chariot, a conchshell and a club respectively."*
16	From the purusa-avatara Visnu, Brahma, and Siva, who maintain, create, and destroy the material universe, are said to have come.
17	They are described in Srimad-Bhagavatam (1.2.23):
	"The transcendental Personality of Godhead is indirectly associated with the three modes of material nature, namely passion, goodness, and ignorance, and just for the material world's creation, maintenance and destruction He accepts the three qualitative forms of Brahma, Visnu and Siva.  Of these three, all human beings can derive benefit from Visnu, the form of the quality of goodness."*
18	Explanation
	As controllers of them they have a relationship with the material modes of nature. Only the one (Lord Visnu) that is a svamsa-avatara has no relation with the modes.
19	Brahma
	As the subtle Hiranyagarbha and the gross Viraja, Brahma, who is born from the Lord's lotus navel, is manifest in order to enjoy and create.  Thus he has two features.
20	Four-headed Vairaja Brahma appears in order to create the material universe and perform other duties.  Sometimes Lord Visnu Himself becomes Brahma and creates the universe.
21	Padma Purana explains:
	"In some maha-kalpas a jiva soul becomes Brahma by devotional service, and in other maha-kalpas Lord Maha-Visnu Himself becomes Brahma."
22	In a maha-kalpa where Lord Visnu personally becomes the creator Brahma, He enters the material universe as Viraja Brahma and enjoys transcendental bliss.   Thus the kalpas are divided into those ruled by the Lord and those ruled by a jiva.
23	When the scriptures say that the Personality of Godhead becomes Brahma, some say that in general this means that the Lord personally appears, and others say this means the Lord appears as an avesa-avatara.
24	Brahma-samhita (5.49) explains:
	"I adore the Primeval Lord Govinda from whom the separated subjective portion Brahma receives his power for the regulation of the mundane world, just as the Supreme manifests some portion of his own light in all the effulgent gems that bear the names of Suryakanta, etc."**
25	Brahma is generally born from Garbhodakasayi Visnu's lotus-navel, although the scriptures explain that sometimes he is born from water, fire, wind, or another element.
26	Siva
	Siva appears in eleven forms and eight forms.  Generally he has ten arms and five heads, with three eyes on each head.
27	The scriptures explain that, as Brahma is, so Siva is sometimes a jiva soul and sometimes an amsa-avatara like Lord Sesa.
28	Because He is an incarnation of the Personality of Godhead, He is generally beyond the modes of material nature.  However, because he is touched by the mode of ignorance, He is thought to be affected by it.  This is described in Srimad-Bhagavatam (10.88.3):
	"Lord Siva is always associated with the three modes of nature."
29	He is described in Brahma-samhita (5.45):
	"Just as milk is transformed into curd by the actions of acids, but yet the effect curd is neither the same as, nor different from, its cause, viz., milk, so I adore the primeval Lord Govinda of whom the state of Sambu is a transformation for the performance of the work of destruction."**
30	Sometimes He is born from Brahma's forehead and other times from Visnu's forehead.  At the kalpa's end He is born from Lord Sankarsana as the fire of time.
31	Siva's form named Sadasiva, who is a direct expansion of the Personality of Godhead, is the cause of all causes, is free from the slightest scent of the mode of ignorance, and resides in Sivaloka, is described in the Vayu Purana and other scriptures.
32	He, is the original form of Lord Siva, is described in Brahma-samhita (5.8):
	"Rama-devi, the spiritual (cit) potency, beloved consort of the Supreme Lord, is the regulatrix of all entities.  The divine plenary portion of Krsna creates the mundane world.  At creation there appears a divine halo of the nature of His own subjective portion (svamsa).  This halo is divine Sambhu (Sadasiva), the masculine symbol or manifested emblem of the Supreme Lord.  This halo is the dim twilight reflection of the supreme eternal effulgence.  This masculine symbol is the subjective portion of divinity who functions as progenitor of the mundane world, subject to the supreme regulatrix (niyati).  The conceiving potency in regard to mundane creation makes her appearance out of the supreme regulatrix.  She is Maya, the limited, non-absolute (apara) potency, the symbol of mundane feminine productivity.  The intercourse of these two brings forth the faculty of perverted cognition, the reflection of the seed of the procreative desire of the Supreme Lord."**
33	Lord Visnu is described in Srimad-Bhagavatam (3.8.15):
	"Into that universal lotus flower Lord Visnu personally entered as the Supersoul, and when it was thus impregnated with all the modes of material nature, the personality of Vedic wisdom, whom we call the self-born, was generated."*
34	The Visnu described here is considered to be Ksirodakasayi Visnu.  Because He is a vilaasa-avatara of Garbhodakasayi Visnu the great sages call Him "Narayana", "the Universal Form", and "the All-pervading Supersoul".
35	The residences of Lord Visnu in this material world, which are described in the Visnu-dharmottara Purana and other Vedic literatures, now will be described in brief.  Visnu-dharmottara Purana explains:
36-38	"Above Sivaloka is the place named Visnuloka, which is 50 000 yojanas in measurement and cannot be approached from any other planet.  Above it, to the east of Mount Meru, and in the midst if an ocean, is the splendid golden realm called Maha-visnuloka.  There, resting on the couch of Ananta Sesa, and accompanied by Srimati Laksmi-devi, Lord Visnu, the master of all the demigods, takes a nap at the end of the summer season.
39-40	"East of Mount Meru, in the midst of a milk-ocean is another splendid city of the Lord.  There, resting on the couch of Ananta Sesa, and accompanied by Srimati Laksmi-devi, the Lord sleeps during the four months of the monsoon season.
41	"In the southern part of that milk-ocean is a very beautiful and splendid island 25,000 yojanas wide called Svetadvipa.
42	"O Yadava, the people there are splendid as the sun and handsome as the cooling moon.  They are so splendid even the demigods cannot gaze on them."
43-4	In the Brahmanda Purana it is said:
	"Surrounded by the ocean of milk is a beautiful golden island 100 000 yojanas wide named Svetadvipa, which is washed on all sides by the playful jasmine and lotus waves of the splendid milk-ocean."
45-6	Visnu Purana, Moksa-dharma, and other scriptures say, "Svetadvipa is on the northern shore of the milk-ocean."  Padma Purana says, "Svetadvipa is north of the pure milk-ocean."
47-8	All Vedic literatures explain that Lord Visnu and His many incarnations are beyond the influence of the three modes of material nature.  When the word "sattva-tanu" is used to describe Him, it should be interpreted to mean either "He who expands the activities of the mode of goodness (sattvam tanoti)" or "He who is the controller of the mode of goodness."
49	This is confirmed in Srimad-Bhagavatam (10.88.5):
	"Sri Hari, the Supreme Personality of Godhead, is situated beyond the range of material nature; therefore He is the supreme transcendental person.  He can see everything inside and outside; therefore He is the supreme overseer of all living entities.  If someone takes shelter at His lotus feet and worships Him, he also attains a transcendental position."*
50-1	In this way it is understood that the word "sattva-tanu" means "He who is the best."  Thus the scriptures establish the eternality of devotional service to the Lord.
52	Furthermore, in Padma Purana:
	"Krsna is the origin of Lord Visnu.  He should always be remembered and never forgotten at any time.  All the rules and prohibitions mentioned in the sastras should be the servants of these two principles."*
53	There it is also said:
	"In order to bewilder the moving and non-moving inhabitants of the material universe, the Puranas and other Vedic scriptures may sometimes say that this or that demigod is the Supreme Lord.  The actual final conclusion of all Vedic literatures, however, is that only Lord Visnu and no one else, is the Supreme Personality of Godhead."
54	In Srimad-Bhagavatam (1.2.26):
	"Those who are serious about liberation are certainly non-envious, and they respect all.  Yet they reject the horrible and ghastly forms of the demigods and worship only the all-blissful forms of Lord Visnu and His plenary portions."*
55-6	The svamsa-avataras here are called kalas.  Brahma, Siva and all other demigods are inferior to the svamsa-avataras of Lord Visnu.
57	There it is also said (Srimad-Bhagavatam 1.18.21):
	"Who can be worthy of the name of the Supreme Lord but the Personality of Godhead Sri Krsna?  Brahmaji collected the water emanating from the nails of His feet in order to award it to Lord Siva as a worshipful welcome.  This very water (the Ganges) is purifying the whole universe, including Lord Siva."*
58-9	In Maha-varaha Purana also:
	"Matsya, Kurma, Varaha, and other incarnations are equal to Lord Visnu, for they are not different from Lord Visnu Himself.  Brahma and the other material demigods are described as not equal to Lord Visnu, although as His potency they are also equal to Him."

Chapter Three
Lilavatara-nirupana
The Lila-avataras
1.	Now, primarily following Srimad-Bhagavatam, I will write whatever I know of the lila-avataras (pastime incarnations).
2	The four Kumaras are described in Srimad-Bhagavatam (1.3.6):
	"First of all, in the beginning of creation, there were the four unmarried sons of Brahma (the Kumaras), who, being situated in a vow of celibacy, underwent severe austerities for realisation of the Absolute Truth."*
3-4	The devotees consider the four Kumaras a single incarnation.  In order to preach devotional service and pure transcendental knowledge, they appear as the perpetually five year old, fair complexioned sons of the demigod Brahma.
5	Narada Muni is described in Srimad-Bhagavatam (1.3.8):
	"In the millennium of the rsis, the Personality of Godhead accepted the third empowered incarnation in the form of Devarsi Narada, who is a great sage among the demigods.  He collected expositions of the Vedas which deal with devotional service and which inspire non fruitive action."*
6-7	To preach everything about His own devotional service, Lord Hari, who is splendid as the moon, appeared from the demigod Brahma as Devarsi Narada.  In the first kalpa-the Brahma Kalpa, the four Kumaras appear, and then Narada follows them.  This happens in every kalpa.
8	Lord Varaha is described in Srimad Bhagavatam (1.3.7):
	"The supreme enjoyer of all sacrifices accepted the incarnation of a boar (the second incarnation), and for the welfare of the earth He lifted the earth from the nether regions of the universe."*
9	In Srimad-Bhagavatam (2.7.1) also:
	"Lord Brahma said: When the unlimitedly powerful Lord assumed the form of a boar as a pastime, just to lift the planet earth, which was drowned in the great ocean of the universe called the Garbhodaka, the first demon (Hiranyaksa) appeared, and the Lord pierced him with His tusk."*
10	In this, the first kalpa, He appeared twice.  To rescue the earth he appeared during the Svayambhuva-manvantara from Brahma's nostril, and during the Caksusa-manvantara He appeared from the water.
11-2	Lord Varaha, the best of tusked beasts, appears to kill Hiranyaksa and rescue the earth.  Sometimes Varaha is a wild animal of the forest and sometimes He is a domestic animal.  Sometimes He is dark as a rain-cloud, and sometimes He is white as the moon.  In this way Smrti-sastra describes two gigantic form of Lord Varaha, the form of Vedic sacrifices.
13	The scriptures explain that the Pracetas' son, Daksa, beget children during the reign of Caksusa Manu.  It was then that Hiranyaksa was born.
14	In Srimad-Bhagavatam (4.30.49):
	"His previous body had been destroyed, but he, the same Daksa, inspired by the supreme will, created all the desired living entities in the Caksusa-manvantara."*
15	In King Uttanapada's dynasty, Diti was the daughter of the Pracetas' son, Daksa.  Diti's son was Hiranyaksa.
16	In the beginning of the kalpa no one had been born yet, even from Manu.  Where, then, was the Pracetas' son Daksa?  Where was Diti?  Where was Diti's son?
17	In answer to Vidura's question, Maitreya Muni described Lord Varaha's pastimes at two different times as if they had happened at the same time.
18	Because of a sage's curse to Manu a cosmic devastation occurred in the middle of Manu's reign.  This is described in a Purana.
	Note: The scripture here is Matsya Purana.
19	In another scripture it is said that, caused by the lotus-navelled Lord's pastimes, this cosmic devastation unexpectedly occurred in Caksusa Manu's reign.
	Note: The scripture here is Visnu-dharmottara Purana.
20	A cosmic devastation occurs at the end of each Manu's reign.  This is described by Markandeya Muni in the following verses of Visnu-dharmottara Purana:
21	"When Manu's reign is ended the faultless demigods that controlled the world during the manvantara travel to the planet Maharloka and remain there.
22	"O Yadava, at that time Manu, Indra, and the demigods take shelter of Brahmaloka, which is very difficult to attain.
23	"O Vraja, then the Supreme Lord becomes a powerful, wave-garlanded ocean and completely covers the Bhutala and Satala planets.
24	"O Yadava, then everything in Bhurloka is destroyed.  O king of kings, only the famous great mountains are not destroyed.
25	"O best of the Yadu dynasty, then the earth-goddess becomes a boat and protects all seeds without discrimination.
26-7	"O tiger among kings, the future Manu and future seven sages famous in the world will take shelter in a boat.  Lord Visnu, the master of the universe, will assume the form of a horned fish and will playfully pull that boat from place to place.
28	"After tying the boat to the peaks of the Himalayas, that fish, the Lord of the universes, will become invisible.  Then Manu and the sages will stay where they are.
29	"O king, then the time will become like Satya-yuga.  The waters will recede to their normal level, and Manu and the sages will recreate everything.
30	Saying "A cosmic devastation does not occur at the end of Manu's region.  That devastation is an illusion Lord Visnu shows to Manu", Sridhara Svami does not think there is such a devastation.
31	The fish incarnation, Lord Matsya, is described in Srimad-Bhagavatam (1.3.15):
	"When there was a complete inundation after the period of the Caksusa 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."*
32	Also in Srimad-Bhagavatam (2.7.12):
	"At the end of the millennium, the would be Vaisvata Manu, of the name Satyavrata, would see that the Lord in the fish incarnation is the shelter of all kinds of living entities, up to those in the earthly planet.  Because of my fear of the vast water at the end of the millennium, the Vedas come out of my (Brahma's) mouth, and the Lord enjoys those vast waters and protects the Vedas."*
33	Also in Padma Purana
	"When Brahma said this, the Supreme Personality of Godhead, the master of the senses, assumed the form of a fish and entered the waters of the ocean."
34	Lord Matsya appeared in two kalpas, as Lord Varaha had done.  In the first appearance, during Svayambhuva Manu's reign, He killed a demon and rescued the Vedas. In the second appearance, during Caksusa Manu's reign, He was merciful to Satyavrata.
35	The first appearance of Lord Matsya is described in the quotations in Text 33 and the second half of Text 32.  The second appearance is described in the quotations in Text 31 and the first half of Text 32.  Thus Lord Matsya appeared as Lord Varaha had.
36	In this way there is a hint of Lord Matsya's appearance during the reigns of the other Manus.  In this way from Visnu-dharmottara Purana it is understood that Lord Matsya appears fourteen times.
37	Lord Yajna is described in Srimad-Bhagavatam (1.3.12):
	"The seventh incarnation was Yajna, the son of Prajapati Ruci and his wife Akuti.  He controlled the period during the change of the Svayambhuva Manu and was assisted by demigods such as His son Yama."*
38	Because Lord Yajna delivered (hari) the three planetary systems from great sufferings, He was given the name "hari" by His maternal grandfather Manu.
39	Nara Narayana Rsis are described in Srimad-Bhagavatam (1.3.9):
	"In the fourth incarnation, the Lord became Nara and Narayana, the twin sons of the wife of King Dharma.  Thus He undertook severe and exemplary penances to control the senses."*
40	In another scripture these two brothers, are called Hari and Krsna.  They are considered a single incarnation, as are the four Kumaras.
41	Lord Kapila is described in Srimad-Bhagavatam (1.3.10):
	"The fifth incarnation, named Lord Kapila, is foremost among perfected beings.  He gave an exposition of the creative elements and metaphysics to Asuri Brahmana, for in course of time this knowledge had been lost."*
42	Kapila Muni appeared as the son of Kardama and Devahuti.  Because of His ruddy complexion, Brahma gave Him the name Kapila.
43-4	In Padma Purana:
	"Lord Kapila, who is an amsa-avatara of Lord Vasudeva, spoke the Sankhya philosophy, which properly explains the meaning of the Vedas, to Asuri Brahmana, the demigods headed by Brahma, and the great sages headed by Bhrgu Muni.  Then a different Kapila spoke a different Sankhya philosophy, full of faulty logic and in opposition to all the Vedas, to a different Asuri Brahmana."
45	Lord Dattatreya is described in Srimad-Bhagavatam (2.7.4):
	"The great sage Atri prayed for offspring, and the Lord, being satisfied with him, promised to incarnate as Atri's son, Dattatreya (Datta, the son of Atri).  And by the grace of the lotus feet of the Lord, many Yadus, Haihayas, etc., became so purified that they obtained both material and spiritual blessings."*
46	In Srimad-Bhagavatam (1.3.11):
	"The sixth incarnation of the purusa was the son of the sage Atri.  He was born from the womb of Anasuya, who prayed for an incarnation.  He spoke on the subject of transcendence to Alarka, Prahlada and others (Yadu, Haihaya, etc.)."*
47	In Brahmanda Purana it is said that when Atri Muni's wife, Anasuya, requested Him, the Lord became her son.
48	Lord Hamsa is described in Srimad-Bhagavatam (2.7.19):
	"O Narada, you were taught about the science of God and His transcendental loving service by the Personality of Godhead in His incarnation of Hamsavatara.  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 person who are souls surrendered unto Lord Vasudeva, the Personality of Godhead."*
52	A regal swan come from the water, the Lord said: "As a swan can divide milk and water, So I can understand the nature of everything."
53	Lord Dhruvapriya is described in Srimad-Bhagavatam (2.7.8):
	"Being insulted by sharp words spoken by the co-wife of the king, even in his presence, Prince Dhruva, though only a boy took to severe penances in the forest.  And the Lord, being satisfied by his prayer, awarded him the Dhruva planet, which is worshipped by great sages, both upward and downward."*
54	Because this incarnation is described as having appeared in the reign of Svayambhuva Manu, because His name is not specifically given here, and because Lord Yajna and many other incarnations have already been described, by the process of elimination it should be said that this incarnation is Lord Prsnigarbha.  This is like Govardhana Hill in Srimad-Bhagavatam (10.21.18).
	Note: It is clear that the unnamed hill in that verse is Govardhana Hill.
55	In the Srimad-Bhagavatam (10.3.32 and 41):
	"My dear mother, best of the chaste, in your previous birth, in the Svayambhuva millennium, you were known as Prsni, and Vasudeva, who was the most pious Prajapati, was named Sutapa.  Since I found no one else as highly elevated as you in simplicity and other qualities of good character, I appeared in this world as Prsnigarbha, or one who is celebrated as having taken birth from Prsni."*
56	Because His name and pastimes are otherwise not mentioned here (in Srimad Bhagavatam's list of incarnations), it is likely that this incarnation is Lord Prsnigarbha.
57	If only to approach (Dhruva) the Lord had descended in that form, then the Lord would also appear before others in a different form each time.
58	Lord Rsabhadeva is described in Srimad-Bhagavatam (1.3.13):
	"The eight incarnation was King Rsabha, son of King Nabhi and his wife Merudevi.  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."*
59	The fair-complexioned Lord appeared to teach the duties of the renounced order.  Because He was supremely virtuous, He was famous as Rsabha (the best).
60	Maharaja Prthu is described in Srimad Bhagavatam (1.3.14):
	"O brahmanas, in the ninth incarnation, the Lord, prayed for by sages, accepted the body of a king (Prthu) who cultivated the land to yield various produces, and for that reason the earth was beautiful and attractive.
61	When the sages massaged Vena's right arm, from it the Supreme Lord appeared as the great king Prthu, who was splendid as pure gold.
62	These thirteen lila-avataras, from the Four Kumaras to Maharaja Prthu, all appeared during the reign of the first (Svayambhuva) Manu.  Lord Varaha and Lord Matsya, however, appeared again during the reign of Caksusa Manu.
63	Lord Nrsimha is described in Srimad-Bhagavatam (1.3.18):
	"In the fourteenth incarnation, the Lord appeared as Nrsimha and bifurcated the strong body of the atheist Hiranyakasipu with His nails, just as a carpenter pierces cane."*
64	Sri Laksmi-Nrsimha and many other vilasa-avataras are described in the Smrti-sastra.  In the Padma Purana and other scriptures Their different forms and pastimes are described.
65	Lord Nrsimha appeared before the churning of the milk-ocean in the reign of the sixth (Caksusa) Manu.  He appeared before the appearance of Lord Kurma in the reign of the sixth Manu.
66	Lord Kurma is described in Srimad-Bhagavatam (1.3.16):
	"The eleventh incarnation of the Lord took the form of a tortoise whose shell served as a pivot for the Mandaracala Hill, which was being used as a churning rod by the theists and atheists of the universe."*
67	In the Padma Purana it is said that on the demigods' request He lifted the earth.  In another scripture also it is said that He appeared in the beginning of the Kalpa and lifted the earth.
68	Lord Dhanvantari and Mohini-devi are described in Srimad-Bhagavatam (1.3.17):
	"In the twelfth incarnation, the Lord appeared as Dhavantari, and in the thirteenth He allured the atheists by the charming beauty of a woman and gave nectar to the demigods to drink."*
69	Dhanvantari
	Lord Dhanvantari appeared twice: during the reigns of the sixth (Caksusa) and the seventh (Vaisvasvata) Manus.
70	During the reign of the sixth Manu, dark-complexioned, two-armed Lord Dhanvantari, the original teacher of the Ayur Veda, carrying pot of nectar in His two arms appeared from the churning of the milk ocean.  During the reign of the seventh Manu, He appeared again, in the same form, as the prince of Varanasi.
71	Sri Mohini
	To bewilder the demons and to please Lord Siva, the unconquerable Personality of Godhead twice appeared as Mohini-devi.
72	In this way, in the reign of the sixth (Caksusa) Manu, four avataras, beginning with Lord Nrsimha, are described.
73	Lord Vamana is described in Srimad-Bhagavatam (1.3.19):
	"In the fifteenth incarnation, the Lord assumed the form of a dwarf-brahmana (Vamana) and visited the arena of sacrifice arranged by Maharaja 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."*
74	Lord Vamana appeared three times in this kalpa.  During the reign of the first (Svayambhuva) Manu, He visited the sacrifice performed by Vaskala, the king of the danavas.  Then, in the reign of Vaisvasvata Manu, and visited the sacrifice performed by Dhundhu.  Then, in the seventh catur-yuga of that manvantara, He appeared as the son of Kasyapa and Aditi.  In this way, to accept a donation, He appeared three times as Lord Trivikrama.
75	Lord Parasurama is described in Srimad-Bhagavatam (1.3.20):
	"In the sixteen incarnation of the Godhead, the Lord (as Bhrgupati) annihilated the administrative class (ksatriyas) twenty one times, being angry with them because of their rebellion against the brahmanas (the intelligent class)."*
76	Fair-complexioned Lord Parasurama appeared as the son of Renuka-devi and Jamadagni.  Some say He appeared during the 17th catur-yuga, and others say He appeared during the 22nd catur-yuga.
77	Lord Ramacandra is described in Srimad-Bhagavatam (1.3.22):
	"In the eighteenth 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."*
78	Splendid as a new blade of durva grass, and accompanied by Sumitra's two sons and by Bharata, He appeared in the Treta-yuga of the 24th catur-yuga as the son of Kausalya and Dasaratha.
79	In His scripture the three avataras beginning with Laksmana are described.  Bharata is dark as a raincloud and Sumitra's two sons are splendid as gold.
80	In Padma Purana it is said that Bharata and Satrughna are incarnations of the Lord's conchshell and cakra.  There it is also said that Laksmana is an incarnation of Lord Sesa.
81	Lord Vyasa is described in Srimad-Bhagavatam (1.3.21):
	"Thereafter, in the seventeenth incarnation of Godhead, Sri Vyasadeva appeared in the womb of Satyavati through Parasara Muni, and he divided the one Veda into several branches and sub-branches, seeing that the people in general were less intelligent."*
82	Lord Krsna Himself said: "Of dividers of the Veda I am Dvaipayana."  In Visnu Purana and other scriptures He is also described in this way.
83	For example (Visnu Purana 3.4.5 explains):
	"Know that Krsna Dvaipayana Vyasa is Lord Narayana.  Who, other than the lotus-eyed Supreme Lord, could have written the Mahabharata?"
84	In the scriptures it is said that Apantaratama Muni became Dvaipayana Vyasa.  Is Vyasa a jiva who attained sayujya-mukti, or is He an amsa-avatara of Lord Visnu?  Some say He is an avesa-avatara.
85	Lords Krsna and Balarama are described in Srimad-Bhagavatam (1.3.23):
	"In the nineteenth and twentieth incarnations, the Lord advented Himself as Lord Balarama and Lord Krsna in the family of Vrsni (the Yadu dynasty), and by so doing He removed the burden of the world."*
86	Lord Balarama
	Begotten by His father Vasudeva, Lord Balarama appeared in the wombs of two mothers.  His complexion was white as camphor.  He always dressed in garments as dark as a raincloud.
87	Meeting with Lord Sesa, who holds the earth, Lord Balarama, whose second expansion is Lord Sankarsana appeared.
88	Sesa appears in two features:  1. as the maintainer of the universe, and 2.  as the couch of Lord Visnu.  As the maintainer of the universe He is an avesa-avatara of Lord Sankarsana, and as Lord Visnu's couch He thinks Himself the Lord's servant and friend.
89	Begotten by His father, Maharaja Vasudeva, Lord Krsna, who is dark as raincloud, and who has two and sometimes four arms, appeared in the womb of His mother, Devaki.
90	Lord Buddha is described in Srimad-Bhagavatam (1.3.24):
	"Then, in the beginning of 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."*
91	After two thousand years of Kali-yuga had passed, He appeared.  His complexion was the colour of a patala flower, His head was shaven, and He had two arms.
92	When Suta Gosvami spoke Lord Buddha's appearance was in the future.  Now his appearance in Dharmaranya is in the past.
93	Lord Kalki is described in Srimad-Bhagavatam (1.3.25):
	"Thereafter, at the conjunction of two yugas, the Lord of the creation will take His birth as the Kalki incarnation and become the son of Visnu-yasa.  At this time the rulers of the earth will have degenerated into plunderers."*
94	In Padma Purana it is said that the same person who was Manu, Dasaratha and Vasudeva will become Visnu-yasa.
95	Lord Kalki's glory is eloquently described in Brahmanda Purana.  Some say it is Lord Buddha who appears as Kalki in Kali-yuga after Kali-yuga.
96	Beginning with Lord Vamana, eight of the avataras here described appeared in the reign of Vaivasvata Manu.  These 25 avataras are called kalpa-avataras because for the most past they appear once in each kalpa.
Chapter Four
Manvantaravatara-yugavatara-prabhava-vaibhavavatara-tat-sthana-nirupana
Description of the Manvantara-avataras, Vibhava-avataras, and Their abodes
1	The Manvantara-avataras
	Lord Mukunda's incarnations that appear among the demigods to aid Indra and destroy Indra's enemies, are known as manvantara-avataras.
2	Lord Yajna and the other manvantara-avataras may appropriately be called kalpa-avataras.  Because they appear during the Manus' reigns they are called Manvantara-avataras.
3	The manvantara-avataras, beginning with Lord Yajna and ending with Lord Brhadbhanu, appear, one after another, in the reigns of the Manus beginning with Svayambhuva Manu.
4	Lord Yajna in the reign of Svayambhuva, the first Manu.
	Lord Yajna was already described in the previous chapter, so He will not be written of here.
5	Lord Vibhu in the reign of Svarocisca, the second Manu.
	He is described in Srimad-Bhagavatam 8.1.21-22:
	"Vedasira was a very celebrated rsi.  From the womb of his wife, whose name was Tusita, came the avatara named Vibhu.*
6	"Vibhu remained a brahmacari and never married throughout his life.  From him, eighty-eight thousand other saintly persons took lessons on self-control, austerity and similar behaviour."*
7	Lord Satyasena appeared during the reign of Uttama, the third Manu.  Satyasena is described in Srimad Bhagavatam (8.1.25-26):
	"In this manvantara, the Supreme Personality of Godhead appeared from the womb of Sunrta, who was the wife of Dharma, the demigod in charge of religion.  The Lord was celebrated as Satyasena, and He appeared with other demigods, known as the Satyavratas.*
8	"Satyasena, along with His friend Satyajit, who was the king of heaven, Indra, killed all the untruthful, impious and misbehaved Yaksas, Raksasas and ghostly living entities, who gave pains to other living beings."*
9	Lord Hari, who appeared during the reign of Tamasa, the fourth Manu, is described in Srimad-Bhagavatam (8.1.30):
	"Also in this manvantara, the Supreme Lord, Visnu took birth from the womb of Harini, the wife of Harimedha, and He was known as Hari.  Hari saved His devotee Gajendra, the King of the elephants, from the mouth of a crocodile."*
10	To become free from all that is undesirable, every morning the saintly devotees meditate on Lord Hari, who rescued Gajendra.
11	Lord Vaikuntha, who appeared in the reign of Raivata, the fifth Manu, is described in Srimad-Bhagavatam (8.5.4-5):
	"From the combination of Subhra and his wife, Vikuntha, there appeared the Supreme Personality of Godhead, Vaikuntha, along with demigods who were His personal plenary expansions.*
12	"Just to please the goddess of fortune, the Supreme Personality of Godhead, Vaikuntha, at her request, created another Vaikuntha planet, which is worshipped by everyone."*
13	It is said He created the eternal, all-pervading Maha-Vaikuntha world above Satyaloka.
14	Lord Ajita, who appeared during the reign of Caksusa, the sixth Manu, is described in Srimad-Bhagavatam (8.5.9-10):
	"In this sixth manvantara millennium, Lord Visnu, the master of the universe, appeared in His partial expansion.  He was begotten by Vairaja in the womb of his wife Devasambhuti, and His name was Ajita.*
15	"By churning the ocean of milk, Ajita produced nectar for the demigods. In the form of a tortoise, He moved here and there, carrying on His back the great mountain known as Mandara."*
16	Lord Vamana, who appeared during the reign of Vaivasvata, the seventh Manu, has already been described.  The seven manvantara-avataras that will appear in the future, in the reigns of Savarni and the other Manus, will now be described.
17	Lord Sarvabhauma, who will appear during the reign of Savarni, the eight Manu, is described in Srimad-Bhagavatam (8.13.17):
	"In the eighth manvantara, the greatly powerful Personality of Godhead Sarvabhauma will take birth.  His father will be Devaguhya, and His mother will be Sarasvati.  He will take the kingdom away from Purandara (Lord Indra) and give it to Bali Maharaja."*
18	Lord Rsabha, who will appear in the reign of Daksa-savarni, the ninth Manu, is described in Srimad-Bhagavatam (8.13.20):
	"Rsabhadeva, a partial incarnation of the Supreme Personality of Godhead, will take birth from his father, Ayusman and his mother, Ambudhara.  He will enable the Indra named Adbhuta to enjoy the opulence of the three worlds."*
19	Lord Visvaksena, who will appear in the reign of Brahma-savarni, the tenth Manu, is described in Srimad-Bhagavatam (8.13.23):
	"In the home of Visvasrasta, a plenary portion of the Supreme Personality of Godhead will appear from the womb of Visuci as the incarnation known as Visvaksena.  He will make friends with Sambhu."*
20	Lord Dharmasetu, who will appear in the reign of Dharma-savarni, the eleventh Manu, is described in Srimad-Bhagavatam (8.13.26):
	"The son of Aryaka known as Dharmasetu, a partial incarnation of the Supreme Personality of Godhead, will appear from the womb of Vaidhrta, the wife of Aryaka, and will rule the three worlds."*
21	Lord Svadhama, who will appear in the reign of Ruda-savarni, the twelfth Manu is described in Srimad-Bhagavatam (8.13.29):
	"From the mother named Sunrta and the father named Satyasaha will come Svadhama, a partial incarnation of the Supreme Personality of Godhead.  He will rule that manvantara."*
22	Lord Yogesvara, who will appear in the reign of Deva-sarvarni, the thirteenth Manu, is described in Srimad-Bhagavatam (8.13.32):
	"The son of Devahotra known as Yogesvara will appear as a partial incarnation of the Supreme Personality of Godhead.  His mothers' name will be Brhati.  He will perform activities for the welfare of Divaspati."*
23	Lord Brhadbhanu, who will appear in the reign of Indra-savarni, the fourteenth Manu, is described in Srimad-Bhagavatam (8.13.35):
	"O King Pariksit, in the fourteenth manvantara the Supreme Personality of Godhead will appear from the womb of Vitana and His father's name will be Satrayana.  This incarnation will be celebrated as Brhadbhanu, and He will administer spiritual activities."*
24	Because Lord Yajna and Lord Vamana were described before, twelve manvantara-avataras are listed here.  In this way the description of manvantara-avataras is concluded.
25-6	The Yugas-avataras
	In Satya-yuga the incarnation is said by colour and name to be white Lord Hari.  In the Treta, Dvapara and Kali yugas the incarnations are red, blue and black respectively.  As for different kinds of worship the manvantara-avataras descend in Satya-yuga and other yugas, so, one after another, do the yuga-avataras.
27	In this way 24 lila, manvantara, and yuga avataras have been described.
28	The cycle of kalpas, beginning with Brahma-kalpa and ending with Padma-kalpa is repeated a thousand times.  The present kalpa is called Sveta-varaha-kalpa.
29	During the reign of Svayambhuva Manu, at the beginning of Brahma-kalpa, the four Kumaras, Narada Muni, and many other incarnations appeared.  Other Incarnations also appeared later, during the reigns of Caksusa and other Manus.
30	The Manus, beginning with Svayambhuva, appear one after the other in each kalpa, and the manvantara-avataras, beginning with Lord Yajna, also appear in the same way.
31	Vajra's question in Visnu-dharmottara-Purana:
	"O Brahmana, you have said that in every day of Brahma, 14 Manus always appear, one after the other.  O knower of religion, are there any other Manus?  Please break my doubt."
32-3	Sri Markandeya's reply:
	"O great king, in each kalpa there are 14 Manus.  You should not doubt.  Know that, as you have said, they all have the same form.  Sometimes some, by the Supreme Lord's potency, are different.
34-5	There are four other kinds of avataras: 1. avesa-avatara, 2. prabhava-avatara, 3. vaibhavavastha-avatara, and 4. paravastha-avatara.  The avesa-avataras may be understood from the previous descriptions of the Kumaras, Narada Muni, Maharaja Prthu, and others.
36	In Padma Purana:
	"All-powerful Lord Hari entered the Kumaras and Narada."
37	In the same book:
	"The Supreme Personality of Godhead, who has four arms and holds a conchshell and cakra, entered Maharaja Prthu."
38	In that book it is also said: "The Supreme Personality of Godhead also entered Parasurama."
39	It is also said:
	"O goddess, I have thus described to you the pastimes of Lord Parasurama, who is a sakty-avesa-avatara of Lord Visnu.
40	In Visnu-dharma Purana it is seen that Lord Kalki is also an avesa-avatara.
41-3	There it is said:
	"In Kali-yuga Lord Hari is not seen in a directly visible incarnation as He is seen in the Satya and other yugas.  For this reason it is written that He appears in three yugas (tri-yuga).  At the end of Kali-yuga, Lord Vasudeva enters the learned Vedic scholar Kalki and corrects the situation in the material world.  Then, entering many saintly persons who had taken birth before, the Lord fulfils His plan in Kali-yuga."
44	For them the status of being an avatara of the Lord is only a metaphor.
	Note: This is because the avesa-avataras are jivas.
45	Prabhava-avataras and Vaibhava-avataras
	The personal forms of Lord Hari that are less than His paravastha forms are called by different names according to the differing degrees of their powers.
46-7	With the eye of the scriptures the prabhava-avataras are seen to be two kinds.  The first kind is briefly manifest and not very famous.  Among them are Mohini, Hamsa, and the yuga-avataras beginning with Sukla.  The second kind are authors of scriptures.  Generally they are great sages.  Among them are Dhanvantari, Rsabha, Vyasa, Dattatreya, and Kapila.
48-9	The vaibhava-avataras are Kurma, Matsya, Nara's friend Narayana Rsi, Varaha, Hayagriva, Prsnigarbha, Balarama, and the fourteen manvantara-avataras beginning with Yajna.  In this way 21 vaibhava-avataras are listed.
50-1	Among the nine vyuha incarnations Varaha and Hayagriva are the best, and among the manvantara-avataras four, Hari, Vaikuntha, Ajita and Vamana, are the best.  These six vaibhava-avataras are like the paravavastha forms of the Lord.
52	With the eye of the scriptures it is written that some of these avataras have abodes within the material universe.  The words of Visnu-dharmottara Purana are evidence for this.
53	In Visnu-dharmottara Purana:
	"Above that is the fifth place, a red world named Mahatala.  In that place is a great lake 100 000 yojanas (800 000 miles) in breadth.  There Lord Hari, in the form of Kurma, personally resides.
54	"Above that place is another of the same size, where there is a lake 300 000 yojanas (2 400 000 miles) in breadth.  In that lake Lord Hari in His form of Matsya resides.
55-7	"Nara's friend Narayana Rsi resides at Badarikasrama.  Nr-Varaha is said to reside on Maharloka, where His abode is 3 000 000 yojanas (24 000 000 miles) in breadth.  Ananta Sesa's beautiful abode is 500 000 yojanas (4 000 000 miles) in breadth.
58	"The beautiful and self-effulgent realm Varahaloka touches the material universe as it stands beneath everything.  There in the form of Svetavaraha, the Supreme Lord resides.
59	"Above that is another realm of the same size.  This fourth realm, its ground coloured yellow, is named Gabhasthitala.  There the Supreme Lord Visnu, splendid as hundreds of moons and decorated with golden ornaments, appears in a form with a horse's head.
60-2	"Above Brahmaloka is the home of Prsnigarbha.  Where Krsna stays there Balarama, whose amsa-avatara resides in Patalaloka, who always carries a palm-tree flag, who is eloquent, who is decorated with a forest garland, who carries a plough, club, and sword, who is decorated with blue garments, and who always wears on His head a jewel-picture of Ananta Sesa, stays also.
63-4	"Above Brahmaloka is the realm of Lord Hari.  In Svarloka is the home of Lord Visnu, who is the son of Vikuntha-devi.  The Lord is also personally manifested in Vaikunthaloka.
65-7	Lord Ajita's residence is considered to be on Dhruvaloka, and Lord Vamana's residence is considered to be on Bhuvarloka.  Lord Trivikrama's residence is said to be on Tapoloka, and Lord Narayana's spiritual asrama is on Brahmaloka.  He has also created a residence above Brahmaloka.  This was explained in Hari-vamsa (127.37), where Maharaja Indra said to Narada Muni:
68	"O sage, above all the worlds Lord Visnu made His own abode, which eclipses even my realm."
69	In the spiritual sky is the supremely wonderful home of all the avataras.  In the scriptures that is described.
70	In Padma Purana:
	"All the splendid avataras, beginning with Matsya and Kurma, eternally reside in the eternal realm of Vaikuntha."

Chapter Five
Paravastha-nirupana
Description of the Most Important Forms of the Lord
1	In some places Lord Krsna is said to be an avatara of Nara's friend Narayana Rsi, and in other places it is said He is an avatara of Lord Vamana.  The wise do not accept these statements.
2	In Skanda Purana:
	"Dharma's two sons, who are named Nara and Narayana Rsi, and who are amsa-avataras of Lord Hari, have now taken birth as Krsna and Arjuna in the dynasty of the moon-god."
3	In Srimad-Bhagavatam 4.1.59
	"That Nara-Narayana Rsi, who is a partial expansion of Krsna, has now appeared in the dynasties of Yadu and Kuru, in the forms of Krsna and Arjuna respectively, to mitigate the burden of the world."*
4	A very strong argument is found in Srimad-Bhagavatam (10.69.16):
	"The Personality of Godhead, Krsna, who is the incarnation of Narayana Rsi, the friend of Nara Rsi, thus worshipped the sage Narada according to Vedic regulative principles.  Welcoming him with sweet nectarean words, He addressed Narada as bhagavan, or one who is self-sufficient, possessing all kinds of knowledge, renunciation, strength, fame, beauty, and similar other opulences.  He particularly asked Narada, What can I do in your service?"*
5	The following statement of Maharaja Indra in the Hari-vamsa supports the idea that Krsna is an incarnation of Vamana:
	"O sage Narada, the same Visnu who was Vamana and to whom I gave a portion of the yajnas, has now become this boy Krsna, on whom I now gaze with love."
6-7	Lord Krsna is not an incarnation of Narayana Rsi and Vamana because such a view is contradicted by scripture.  Rather, it is said that They are amsa-avataras of Him and He is the paravastha (the supreme form of the Lord),  That Narayana Rsi is an amsa-avatara of Lord Krsna is confirmed in Srimad-Bhagavatam (1.3.28).  That Lord Vamana has the same status is seen in Hari-vamsa:
8-9	"O best of the demigods, in ancient times, by performing austerities, Aditi worshipped Lord Visnu.  He was pleased with her and offered a benediction.  She said, O Lord, I desire a son like You.  He replied, No one in the world is equal to Me.  Therefore, as an amsa-avatara, I will personally become your son."
10-1	That Sri Krsna is the paravastha form of the Lord is clearly proved by what was previously said. In the scriptures He is called paravastha and sampurnavastha (the complete form of the Lord).  This refutes the idea that He is an amsa-avatara.  Statements supporting that idea should be seen in a different way.
12	The Skanda Purana verse quoted in Text 2 should be interpreted in this way:
	"Krsna and Arjuna for whom Nara and Narayana Rsis are dear as Their own selves, have appeared in this world, taking shelter of the ksatriya dynasty descending from the moon-god."
13	In Srimad-Bhagavatam 4.1.59 (quoted in Text 3) Nara and Narayana Rsis, who are amsa-avataras of Lord Hari, should be taken as the subject of the sentence, and Krsna and Arjuna, who appeared at the end of Dvapara-yuga, should be taken as the object.
	Note: In this way the verse is interpreted to mean:
	"Nara and Narayana Rsis, who are amsa-avataras of Lord Hari, entered the transcendental bodies of Krsna and Arjuna, and came with Them as They appeared in the dynasties of Yadu and Kuru in order to mitigate the burden of the world."
14	The quote from the Tenth Canto of Srimad-Bhagavatam (10.69.16, quoted in Text 4) should be understood in this way:
	Lord Krsna, who because He taught (the Vedic knowledge to Brahma) at the beginning of the universe is called "purana-rsi (the eldest sage)", is the shelter of the three purusa-avataras.  When He associated with the human beings in Martyaloka, He imitated their nature, and in that context He worshipped (Narada) Muni.  Even though His amsa-avatara, Narayana Rsi, is Narada's guru, in His ksatriya-pastimes Lord Krsna worshipped Narada Muni.
15	The quote from Hari-vamsa (Text 5, describing Lord Krsna as an incarnation of Vamana), is explained in this way:
	Indra spoke these words out of envy and ignorance.  In no circumstances is Lord Krsna the avatara of any other form of the Lord.
16	Now the most important forms of the Lord (paravastha-avatara) will be described.  Padma Purana explains:
	"In Lord Nrsimha, Ramacandra, and Krsna the six transcendental opulences are perfect and complete.  They are the paravasthas (most important forms of the Lord).  From Him (Krsna) they are manifested as lamps are lighted from an (original) lamp.
17	Lord Nrsimha is described in Sridhara Svami's commentary on Srimad-Bhagavatam (1.1.1., and 10.87.1):
	"Let me offer my obeisances unto Lord Nrsimdeva, who is always enlightening Prahlada Maharaja within his heart and who always kills the nescience that attacks the devotees.  His mercy is distributed like moonshine, and His face is like that of a lion.  Let me offer my obeisances unto Him again and again."*
18	"Lord Nrsimhadeva is always assisted by Sarasvati, the goddess of learning, and He is always embracing to His chest the goddess of fortune.  The Lord is always complete in knowledge within Himself.  Let us offer obeisances unto Nrsimhadeva."*
19	"(Narada) Muni described to King (Yudhisthira) the anger of the pillar's son (Lord Nrsimha), which with its deep roar stunned lotus-born Brahma."
20	In Srimad-Bhagavatam (7.8.32-33)
	"The hair on Nrsimhadeva's head shook the clouds and scattered them here and there, His glaring eyes stole the effulgence of the luminaries in the sky, and His breathing agitated the seas and oceans.  Because of His roaring all the elephants in the world began to cry in fear.*
21	"Airplanes were thrown into outer space and the upper planetary system by the hair on Nrsimhadeva's head.  Because of the pressure of the Lord's lotus feet, the earth appeared to slip from its position, and all the hills and mountains sprang up due to His intolerable force.  Because of the Lord's bodily effulgence, both the sky and all directions diminished in their natural illumination."*
22	(Sridhara Svami also explains in His commentary on Srimad-Bhagavatam 7.9.1):
	"Although very ferocious, the lioness is very kind to her cubs.  Similarly, although very ferocious to non devotees like Hiranyakasipu, Lord Nrsimhadeva is very, very soft and kind to devotees like Prahlada Maharaja."*
23-4	The blissful glories of Lord Nrsimha are described in the Nrsimha-tapani Upanisad.  It is said that Lord Nrsimha resides both in Janaloka and in the world of Visnuloka, which is above all.
25	Sri Ramacandra
	Greater even than the one (Lord Nrsimha) before, exalted with the six transcendental qualities and a nectar moon of all sweetness, Lord Ramacandra, the best of the Raghus, shines with great splendour.
26	In Padma Purana:
	"Let us offer our respectful obeisances to Lord Ramacandra, the Personality of Godhead, who is the delight of King Raghu, who broke Siva's bow, and who is the sandal paste that delights Sita-devi's heart.
27	The Sri Ramacana-dipika describes Lord Ramacandra's birth-festival:
28	"During the ninth tithi, when five planets were exalted, when Jupiter was conjoined with the moon in the constellation Punarvasu in Cancer on the ascendant and when the sun was in Aries, from the arani-wood of Ayodhya was kindled a sacrificial fire of unprecedented power manifested to burn to ashes the palasa-wood fuel (of a great host of demons)."
29	In Srimad-Bhagavatam (11.5.34):
	"O Maha-purusa, I worship Your lotus feet.  You gave up great regal opulence, which is most difficult to renounce and is hankered after by even the great demigods.  Being the most faithful follower of the path of religion, You thus left for the forest in obedience to Your father's words.  You chased after the mystic deer Marica, which Your dear Sita desired to get."
30	In Srimad-Bhagavatam (9.11.20-21)
	"Lord Ramacandra's reputation for having killed Ravana with showers of arrows at the request of the demigods and for having built a bridge over the ocean does not constitute the factual glory of the Supreme Personality of Godhead Lord Ramacandra, whose spiritual body is always engaged in various pastimes.  Lord Ramacandra has no equal or superior, and therefore He had no need to take help from the monkeys to gain victory over Ravana.*
31	"Lord Ramacandra's spotless name and fame, which vanquishes all sinful reactions, are celebrated in all directions, like the ornamental cloth of the victorious elephant that conquers all directions.  Great saintly persons like Markandeya Rsi still glorify His characteristics in the assemblies of great emperors like Maharaja Yudhisthira.  Similarly, all the saintly kings and all the demigods, including Lord Siva and Lord Brahma, worship the Lord by bowing down with their helmets.  Let me offer my obeisances unto His lotus feet."*
32-3	In the verse from Srimad-Bhagavatam quoted in Text 30, the word "atta" means "manifested", and the word "lila-tanu" means "whose spiritual body is always engaged in various pastimes".  The compound word "adhika-samya-vimukta-dhama" means "He who has no equal or superior".  The word "samya" means "equality" and it is grammatically analysed as a svarthesyah-pratyaya.  "Vimukta" means "without", and "adhika" and "sama" mean "superior" and "equal".  In the verse quoted in Text 31, the word "naka-palah" means "the heavenly demigods, headed by Maharaja Indra, and the word "vasu-palah" means "the earthly kings."
34-6	In the Visnu-dharmottara Purana it is said that Lord Ramacandra, Laksmana, and the others are incarnations of the forms of the Lord that begin with Lord Vasudeva.  In the Padma Purana, however, it is said that Lord Ramacandra is Lord Narayana and Laksmana and the others are Ananta Sesa, and the Lord's cakra and conch respectively.  In the smrti-sastra it is said that Lord Ramacandra resides in Madhya-desa in the city of Ayodhya-pura.  It is also said that He resides in Maha-Vaikunthaloka.
37	Lord Krsna is described by Bilvamangala Thakura:
	"There may be many all-auspicious incarnations of the Personality of Godhead, but who other than Lord Sri Krsna can bestow love of God upon the surrendered souls?"*
38-9	Devaki's son Krsna, who is an unprecedented ocean of the nectar of sweetness and opulence, has been served and worshipped from time immemorial.  In the Puranas and other scriptures it is said that He resides in four abodes: Vraja, Mathura, Dvaraka, and Gokula.
40	Here someone may object: "But it is clearly said that Lord Nrsimha and Lord Ramacandra are equal to Lord Krsna."  The answer to this objection is seen in the Visnu Purana:
41-2	Maitreya's question in the Fourth Canto of Visnu Purana:
	"As Hiranyakasipu and Ravana (this demon) enjoyed sensual pleasures unavailable for even the great demigods, and then was personally killed by Lord Visnu Himself.  Why did (this demon) not attain sayujya-mukti then?  Only as Sisupala did he attain sayujya-mukti, the liberation of merging into eternal Lord Hari?"
43	Sri Parasara's answer:
	"The Supreme Personality of Godhead, who maintains, creates, and destroys the entire cosmic manifestation, manifested the unprecedented form of Lord Nrsimha in order to kill Hiranyakasipu, the king of the demons.  The thought that Lord Nrsimha was actually the Supreme Lord Visnu was not manifest in Hiranyakasipu's mind.  Because Hiranyakasipu was overwhelmed by the mode of passion, at the time of his death he was not able to meditate on the transcendental Personality who was killing him.  For these reasons Hiranyakasipu did not attain liberation, but instead took birth as the demon Ravana, whose sense gratification was greater than all the pleasures in the three worlds.
44-5	"For these reasons Hiranyakasipu was not able to fix his mind in meditation on the supremely opulent and independent Personality of Godhead, who has neither beginning nor end."
	"When Hiranyakasipu was born again as the demon Ravana, he became a slave to lust.  His mind was completely attached to Sita-devi, and he was therefore not able to fix his mind in meditation on the Supreme Personality of Godhead in His form as Ramacandra, the son of Dasaratha.  As Ravana was being killed by Ramacandra, the demon thought Rama to be an ordinary human being, and for this reason Ravana did not attain liberation because of being killed by the Lord, but in his next birth as Sisupala, merely attained seemingly imperishable opulence and power, which was celebrated throughout the entire earth.
46	"In this birth as Sisupala he was able to completely hate the Supreme Lord Krsna.  He constantly criticised Lord Krsna with words, and in this way constantly called out the Lord's holy names.  With great animosity he constantly meditated on Krsna's form, decorated with splendid yellow garments, golden bracelets, and a glittering crown adorned with a peacock feather.  He meditated on Krsna's eyes handsome as blossoming lotus petals, and Krsna's four broad arms, holding the conch, cakra, club and lotus.  While walking, eating, bathing, sitting, sleeping, and performing all other activities, Sisupala remembered Krsna with hatred.  His mind never deviated from Krsna for even a moment.
47	"Determined to die at Krsna's hand, Sisupala repeatedly insulted the Lord, and when Lord Krsna finally dispatched the Sudarsana cakra to kill him, Sisupala could understand that the glittering effulgence of the cakra was actually the imperishable Supreme Brahman.
48-9	"In this way, when Sisupala was killed by the Lord's Sudarsana cakra, all his sins were burned away, and he attained sayujya-mukti, entering the Lord's own transcendental form.
	"O Maitreya, I have thus explained the entire situation to you.  He is certainly the Supreme Personality of Godhead.  (If) when He is spoken of and remembered in a spirit of hatred, He gives a result difficult for the demigods, demons and all others to attain, then what kind of result does He give to they who love Him and serve Him with devotion?"
50-1	In this passage Parasara did not mention the Lord's two associates that took birth three times in the world.  These two associates are not thought to take birth in every kalpa for then they would fall down in every kalpa.  That is not an acceptable idea.
52-55	Parasara Muni's prose answer to Maitreya is now summarised in verse:
	Hiranyakasipu could not understand that the wonderful form of Lord Nrsimha displayed by Lord Hari was actually Lord Visnu.  Hiranyakasipu was pious.  He was sure that Lord Nrsimha was very extraordinary, but because he was overcome with passion he could not fix his mind on Him.  Because he was personally killed by the Lord, Hiranyakasipu attained extraordinary and rarely achieved sense-gratification and opulence in his next birth as Ravana.
56-7	Because he could not recognise Lord Nrsimha as Lord Visnu, and because he was not filled with hatred for Him, Hiranyakasipu was not fixed in meditation on the Lord.  If without meditation on the Lord he had hated Him, he would have gone to hell as King Vena had gone.  Because he was killed by the Lord's own hand, he attained great good fortune.  Thinking them, (Parasara) refers to the Lord's transcendental virtues here by speaking the word "eva" (certainly).
58-9	Because he was not absorbed in meditation on the Lord and because his sins were not yet destroyed, he could not see the Lord's pure nature.  Even though the Lord was manifest before him, he could not merge into the form of His Supreme Brahma.  In his birth as Ravana, he became a slave to lust.  At the time of his death He thought Lord Rama a mere human being.
60-2	Then he took birth as Sisupala, and again he attained great opulence.  Because in that birth he chanted all the names of the goddess of fortune's husband, Lord Narayana, he could understand that Lord Visnu had killed him twice.  For this reason, out of great hatred he always chanted the Lord's names and criticised Him in many ways.
63-4	Gazing at the Lord's form, he became convinced that this was Lord Visnu.  Always and everywhere he remembered the Lord as he always chanted His names.  In this way the great flood of sins born from his hatred of the Lord became burned up.  When the Lord threw His cakra at the end, its splendour destroyed his demonic nature and purified his vision.  Then he saw that the splendid Supreme Brahman had a humanlike form.  Then the cakra destroyed his demon's body and he merged into the Supreme Brahman.
65	Considering his explanation that (this demon) attained liberation from the pastimes of child (Krsna), but when he was in the form of Kalanemi or other forms did not attain liberation from the Lord's activities in other circumstances, (Parasara) said (Text 49), "ayam hi bhagavan" (Krsna is certainly the Supreme Personality of Godhead).
66-7	In this way it is established that Lord Krsna is the Supreme Personality of Godhead. He at once attracts the hearts of both they who love Him and they who hate Him.  Therefore the glorification of Him in Text 49 is not surprising.  Considering this prose explanation, (it is said) how much greater (than the destination of they who hate the Lord is than the destination attained by they who) serve Him with love?