Bhāgavatārka Marīci Mālā – Fourth Ray

Bhagavat-Svarūpa-Tattvam
(The Reality of the Intrinsic Nature of Bhagavān)

śrī-kṛṣṇa-caitanya-candrāya namaḥ
(Obeisance unto the moon-like Śrī Kṛṣṇa Caitanya)

bhāgavat pāratamyam yat kṛṣṇākhyaṁ puruṣaṁ paraṁ
pītamānītamatraiva tam advaita-prabhuṁ bhaje

I worship Advaita Prabhu, who brought down that supreme form of Bhagavān who is Kṛṣṇa with a golden complexion into this world.

(1)
Sūta tells Śaunaka and the other ṛṣis:

yaṁ brahmā varuṇendra-rudra-marutaḥ stunvanti divyaiḥ stavair
vedaiḥ sāṅga-pada-kramopaniṣadair gāyanti yaṁ sāma-gāḥ
dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yogino
yasyāntaṁ na viduḥ surāsura-gaṇā devāya tasmai namaḥ
(Śrīmad Bhāgavatam 12.13.1)

I offer my respects unto Kṛṣṇa, the Supreme Divinity, whom Brahmā, Varuṇa, Indra, Rudra, and the Maruts praise through sacred prayers; whom the Vedas, Vedāṅgas, Pada-Krama, and the Upaniṣads sing about through the songs of the Sāma Veda; whom the yogīs, with their minds absorbed in meditation, behold in their samādhi; and whom neither the Suras nor the Asuras can comprehend the limits of.

(2)
vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam
brahmeti paramātmeti bhagavān iti śabdyate
(Śrīmad Bhāgavatam 1.2.11)

Those who are conversant with the Supreme Truth, refer to that Personality as advaya-jñāna (non-dual knowledge). Brahman, who is only consciousness, is the first realisation of that Truth. Paramātmā, who is the expansion of consciousness, is the second realisation of that Truth. Bhagavān, who is of the embodiment of transcendental pastimes, is the third realisation of that Truth. In these three states, He is known by these three names.

(3)
Brahmā tells Nārada:

viśuddhaṁ kevalaṁ jñānaṁ pratyak samyag avasthitam
satyaṁ pūrṇam anādy-antaṁ nirguṇaṁ nityam advayam
(Śrīmad Bhāgavatam 2.6.40)

Realisation of Brahman is as follows – it is pure, consisting solely of consciousness, self-contained, steadfast, true, complete, beginningless, unlimited, devoid of the modes of nature such as goodness etc., eternal, unchanging, and free from gradual decay.

(4)
Kapila speaks the following to Devahūti:

jñāna-mātraṁ paraṁ brahma paramātmeśvaraḥ pumān
dṛśy-ādibhiḥ pṛthag bhāvair bhagavān eka īyate
(Śrīmad Bhāgavatam 3.32.26)

Realisation of Paramātmā is as follows – due to the gradual expansion of knowledge, Paramātmā is more developed than Brahman; All that is there in the universe resides within Him. He is the Controller, the Supreme Person, the Paramātmā. Realisation of Bhagavān is as follows – that non-dual Bhagavān who possesses complete opulence, is revealed according to the various moods of persons, philosophical processes etc.

(5)
Jaḍa Bhārata says to Rahūgaṇa:

jñānaṁ viśuddhaṁ paramārtham ekam
anantaraṁ tv abahir brahma satyam
pratyak praśāntaṁ bhagavac-chabda-saṁjñaṁ
yad vāsudevaṁ kavayo vadanti
(Śrīmad Bhāgavatam 5.12.11)

Knowledge of the supreme goal of life is pure, devoid of distinctions and free from external qualities. It is truth which is experienced internally, tranquil, and it encompasses Brahman within it. Scholars refer to that singular Reality as Vāsudeva, who is expressed by the word bhagavat. The explanation here is that the Supreme Truth who manifests as Bhagavān Vāsudeva is inclusive of the realisation of both Brahman and Paramātmā.

(6)
Vasudeva tells Bhagavān:

vidito’si bhavān sākṣāt puruṣaḥ prakṛteḥ paraḥ
kevalānubhavānanda-svarūpaḥ sarva-buddhi-dṛk
(Śrīmad Bhāgavatam 10.3.13)

When that Vāsudeva manifested within the womb of Devakī by His own acintya-śakti, then Vasudeva Mahāśaya said, “I can understand You – You are the Supreme Person, the possessor of all potencies, who is Himself beyond the material energy. You are the embodiment of pure knowledge and bliss and the observer of the intellect of all beings.

(7)
Brahmā speaks the following to Nārada:

śaśvat praśāntam abhayaṁ pratibodha-mātraṁ
śuddhaṁ samaṁ sad-asataḥ paramātma-tattvam
śabdo na yatra puru-kārakavān kriyārtho
māyā paraity abhimukhe ca vilajjamānā
(Śrīmad Bhāgavatam 2.7.47)

Eternal, tranquil, fearless, fully cognisant, pure, the source of both matter and spirit – He is identified with Brahman and Paramātmā, which are both the same. Thus, words with some material activity as their objective are unable to act upon Him, and feeling ashamed, Māyā remains at as distance from Him. That Supreme Person, Bhagavān, is referred to by scholars as Brahman, the source of unlimited bliss – in other words, Brahman is like the brilliance of the sun, in the sense that Brahman is merely the bodily effulgence of Bhagavān.

(8)
Brahmā tells Kṛṣṇa:

tvaṁ bhakti-yoga-paribhāvita-hṛt-saroja
āsse śrutekṣita-patho nanu nātha puṁsām
yad-yad-dhiyā ta urugāya vibhāvayanti
tat-tad-vapuḥ praṇayase sad-anugrahāya
(Śrīmad Bhāgavatam 3.9.11)

Brahmā said – O Bhagavān! O Lord! Your nature is perceived by the jīva through the path of hearing. In other words, by hearing, one can specifically perceive Reality. You manifest within the lotus of that heart which is replete with the sentiments of bhakti-yoga. O most glorious One! As the devotees contemplate You in their own ways through the pure intelligence within their heart, You manifest in that same form, mercifully revealing Yourself to those sādhus.

(9)
Svāyambhuva Manu says:

īhate bhagavān īśo na hi tatra visajjate
ātma-lābhena pūrṇārtho nāvasīdanti ye’nu tam
(Śrīmad Bhāgavatam 8.1.15)

Bhagavān is the Supreme Controller. By His own gain, He is eternally fully satisfied. He does not become attached to those places where He manifests. Those persons who are devoted to Him never experience misery.

(10)
The Devas tell Kṛṣṇa:

na te’bhavasyeśa bhavasya kāraṇaṁ
vinā vinodaṁ bata tarkayāmahe
bhavo nirodhaḥ sthitir apy avidyayā
kṛtā yatas tvayy abhayāśrayātmani
(Śrīmad Bhāgavatam 10.2.39)

O Lord! You are unborn. We have analysed and observed that there is no reason for Your creation of the physical universe other than Your playful pastimes. You are the refuge of the fearless. Due to ignorance, some think that the creation, maintenance and annihilation of the universe by You is simply imaginary.

(11-12)
Pippalāya addesses Nimi:

naitan mano viśati vāg uta cakṣur ātmā
prāṇendriyāṇi ca yathānalam arciṣaḥ svāḥ
śabdo’pi bodhaka-niṣedhatayātma-mūlam
arthoktam āha yad-ṛte na niṣedha-siddhiḥ

sattvaṁ rajas tama iti tri-vṛd ekam ādau
sūtraṁ mahān aham iti pravadanti jīvam
jñāna-kriyārtha-phala-rūpatayoru-śakti
brahmaiva bhāti sad asac ca tayoḥ paraṁ yat
(Śrīmad Bhāgavatam 11.3.36-37)

The mind, eyes, intellect, life force, or senses have no access to that Supreme Person, the bhagavat-tattva. Just as sparks from a fire do not fully reveal fire, similarly, the consciousness particles (jīvas), like rays originating from the Sun, cannot fully reveal You. Thus, bhagavat-tattva is even more difficult to comprehend than Brahman. Words cannot reveal Him. This is because sound etc. emanates from Him. Therefore, through the process of “Not this, not this” (neti neti), whatever remains in the end is where one realises perfection. 

Sattva, rajas, and tamas — these three specific qualities are connected to prakṛti, in other words, mahat-tattva and ahaṅkāra  (which persons who are ignorant of jīva-tattva mistakenly identify to be the jīva). Bhagavān is the singular Reality who is the foundation of all these potencies. He alone is revealed to be knowledge, action, purpose, result, matter, spirit, and Parabrahman who is beyond them .

(13)
sthity-udbhava-pralaya-hetur ahetur asya
yat svapna-jāgara-suṣuptiṣu sad bahiś ca
dehendriyāsu-hṛdayāni caranti yena
sañjīvitāni tad avehi paraṁ narendra
(Śrīmad Bhāgavatam 11.3.38)

He is the cause of the maintenance, creation, and annihilation of this universe, and He Himself is causeless. He existent in the states of dreaming, wakefulness, and deep sleep, and is present in samādhi. He pervades the body, senses, life force, and heart, and all beings are sustained by Him. O king of men, He alone is the Supreme Truth.

(14-15)
Sūta tells Śaunaka and the other ṛṣis:

na cāsya kaścin nipuṇena dhātur avaiti jantuḥ kumanīṣa ūtīḥ
nāmāni rūpāṇi mano-vacobhiḥ santanvato naṭa-caryām ivājñaḥ

sa veda dhātuḥ padavīṁ parasya duranta-vīryasya rathāṅga-pāṇeḥ
yo’māyayā santatayānuvṛttyā bhajeta tat-pāda-saroja-gandham
(Śrīmad Bhāgavatam 1.3.37-38)

The jīva possesses limited intelligence because his intellect is extremely finite. Thus, no jīva can comprehend the pastimes of the Creator through the expertise of their intellect. It is like a foolish person who cannot comprehend the various names, forms, and activities of an actor through their mind and speech.

Only he who obediently and continuously worships His fragrant lotus feet without duplicity can know the position, i.e. the tattva of the Supreme Lord, the Creator, who holds the cakra in His Hand and possesses immense potency.

(16)
Kuntī addresses Kṛṣna thus:

janmaiśvarya-śruta-śrībhir edhamāna-madaḥ pumān
naivārhaty abhidhātuṁ vai tvām akiñcana-gocaram
(Śrīmad Bhāgavatam 1.8.26)

A man who is intoxicated by possessing birth, wealth, fame, knowledge, and beauty, cannot become worthy of addressing You – the wealth of those who possess nothing.

(17-18)
Śuka tells Parikṣit:

na yatra kālo’nimiṣāṁ paraḥ prabhuḥ kuto nu devā jagatāṁ ya īśire
na yatra sattvaṁ na rajas tamaś ca na vai vikāro na mahān pradhānam

paraṁ padaṁ vaiṣṇavam āmananti tad yan neti netīty atad utsisṛkṣavaḥ
visṛjya daurātmyam ananya-sauhṛdā hṛdopaguhyārha-padaṁ pade pade
(Śrīmad Bhāgavatam 2.2.17-18)

If time, which is supreme controller of the Devas, holds no sway over the Supreme Lord, then what can other Devas do to the Creator of the world? Sattva, rajas, tamas, their transformations, the mahat–tattva and pradhāna cannot exercise any kind of control over Him.

Rejecting desires for that which is not reality, the yogīs declare, “This is not it! This is not it,” and abandon attachment to the non-self and, with unswerving affection, embrace Śrī Kṛṣṇa in their hearts at every step, acknowledging the path of devotion as the highest, and thus they accept the Vaiṣṇava path as the supreme destination.

(19)
na tasya kaścid dayitaḥ suhṛttamo na cāpriyo dveṣya upekṣya eva vā
tathāpi bhaktān bhajate yathā tathā sura-drumo yadvad upāśrito’rtha-daḥ
(Śrīmad Bhāgavatam 10.38.22)

That Supreme Person, Kṛṣṇa, has no one particularly dear or hostile to Him, and nothing is especially pleasing or displeasing to Him – this is the truth. Yet, He reciprocates with His devotees in various ways. Just as a wish-fulfilling tree grants wealth when approached, He acts similarly.

(20)
The Vedas pray to Bhagavān:

tvam akaraṇaḥ sva-rāḍ akhila-kāraka-śakti-dharas
tava balim udvahanti samadanty ajayānimiṣāḥ
varṣa-bhujo’khila-kṣiti-pater iva viśva-sṛjo
vidadhati yatra ye tv adhikṛtā bhavataś cakitāḥ
(Śrīmad Bhāgavatam 10.87.28)

O Lord! You do not require the assistance of any other agent to accomplish your actions, as you inherently possess the supreme, all-encompassing potency of the cit-śakti and naturally embody complete independence. Taking shelter of your māyā-śakti, the Devas carry our Your orders. Just as the ruler of a province carries out the commands of the all-encompassing sovereign of the earth, similarly, Brahmā and others, the creators of the universe, governing their respective regions, remain awestruck and always give respect unto You.

(21)
Vasudeva addresses Rāma and Kṛṣṇa:

prāṇādīnāṁ viśva-sṛjāṁ śaktayo yāḥ parasya tāḥ
pāratantryād vaisādṛśyād dvayoś ceṣṭaiva ceṣṭatām
(Śrīmad Bhāgavatam 10.85.6)

The life airs and other potencies of the creator, Brahmā, and other Devas, are entirely Yours, O Supreme Person. They are dependent. You are the Master, they are servants. Therefore, there is no similarity between You and them. Thus, the endeavours of both are accomplished through Your energy, and considering this, they perform their tasks.

(22)
indriyaṁ tv indriyāṇāṁ tvaṁ devāś ca tad-anugrahaḥ
avabodho bhavān buddher jīvasyānusmṛtiḥ satī
(Śrīmad Bhāgavatam 10.85.10)

You alone are the sense of all the senses. The Devas live by Your grace. You are the pure remembrance of the jīva and You preserve their intellect.

(23)
sattvaṁ rajas tama iti guṇās tad-vṛttayaś ca yāḥ
tvayy addhā brahmaṇi pare kalpitā yoga-māyayā
(Śrīmad Bhāgavatam 10.85.13)

Although sattva, raja and tama are the functions of māyā, they are directly found in You through the agency of Yogamāyā. Yogamāyā is the cit-śakti and is active. Her shadow is the māyā-śakti. Through Yogamāyā, even that potency is manifest in You.

(24)
Svāyambhuva Manu says:

sa viśva-kāyaḥ puru-hūta-īśaḥ satyaḥ svayaṁ-jyotir ajaḥ purāṇaḥ
dhatte’sya janmādy-ajayātma-śaktyā tāṁ vidyayodasya nirīha āste
(Śrīmad Bhāgavatam 8.1.13)

The entire universe is His body, whose names are many. He is the controller of all, the self-luminous sun of truth and consciousness, birthless, the eternal person. Through His own potency, He makes māyā active and sustains the creation, maintenance, and destruction of this universe. Meanwhile, He keeps His māyā-śakti at a distance through His cit-śakti in the form of knowledge, while He Himself remains aloof.

(25)
The Devas pray to Bhagavān:

oṁ namas te’stu bhagavan nārāyaṇa vāsudevādi-puruṣa mahā-puruṣa
mahānubhāva parama-maṅgala parama-kalyāṇa
parama-kāruṇika kevala jagad-ādhāra lokaika-nātha sarveśvara
lakṣmī-nātha paramahaṁsa-parivrājakaiḥ
parameṇātma-yoga-samādhinā
paribhāvita-parisphuṭa-pāramahaṁsya-dharmeṇodghāṭita-tamaḥ-kapāṭa-dvāre
citte’pāvṛta ātma-loke svayam upalabdha-nija-sukhānubhavo bhavan
(Śrīmad Bhāgavatam 6.9.33)

I offere respects unto You. You are Bhagavān Nārāyaṇa, Vāsudeva, the Supreme Person,  possessing great opulence, the embodiment of supreme auspiciousness, full of supreme propitiousness, supremely merciful, the sole support of the world, the exclusive Lord all all worlds, the Lord of all, the Master of Lakṣmī. Wandering paramahaṁsas, after experiencing the union between the Supreme and the self, remove the covering of ignorance with the help of their paramahaṁsa-dharma, and reveal the door to the ātmā to others. You Yourself are the perceptional experience of bliss, the Principle of non-duality.

(26-28)
The eternal qualities found within the intrinsic nature of Bhagavān.

The Earth Goddess speaks to Dharma thus:

satyaṁ śaucaṁ dayā kṣāntis tyāgaḥ santoṣa ārjavam
śamo damas tapaḥ sāmyaṁ titikṣoparatiḥ śrutam

jñānaṁ viraktir aiśvaryaṁ śauryaṁ tejo balaṁ smṛtiḥ
svātantryaṁ kauśalaṁ kāntir dhairyaṁ mārdavam eva ca

prāgalbhyaṁ praśrayaḥ śīlaṁ saha ojo balaṁ bhagaḥ
gāmbhīryaṁ sthairyam āstikyaṁ kīrtir māno’nahaṅkṛtiḥ
(Śrīmad Bhāgavatam 1.16.26-28)

There are two kinds of qualities, namely, defective māyika qualities , and the transcendental qualities which transcend māyā. All the transcendental qualities that make up the eternal  inherent nature of Bhagavān are described thus – truth, cleanliness, mercy, forgiveness, detachment, satisfaction, simplicity, self-control, austerity, equanimity, tolerance, indifference, eternal knowledge, renunciation, opulence, valour, might, strength, remembrance, independence, expertise, beauty, patience, kindness, ingenuity, sobriety, determination, perfect wisdom, power, loveliness, gravity, determination, religiosity, prestige, humility etc. All these unlimited qualities are present in full within Bhagavān.

(29)
ete cānye ca bhagavan nityā yatra mahā-guṇāḥ
prārthyā mahattvam icchadbhir na viyanti sma karhicit
(Śrīmad Bhāgavatam 1.16.29)

All these and many other great qualities exist within the intrinsic nature of Bhagavān. Those who desire to attain greatness also acquire some of those qualities. All these qualities are never separated from the inherent nature of Bhagavān. The meaning of this is that Bhagavān is like the spiritual sun. All transcendental qualities exist in Him in full. Some of these qualities are found from the insects up to Brahmā in extremely minute portions. All those qualities are enhanced by the power of bhakti.

(30)
Brahmā tells Nārada:

nārāyaṇe bhagavati tad idaṁ viśvam āhitam
gṛhīta-māyoru-guṇaḥ sargādāv aguṇaḥ svataḥ
(Śrīmad Bhāgavatam 2.6.31)

Māyika qualities are incomplete and defective. This universe is situated within Bhagavān Nārāyaṇa. He engages in creating this universe etc. through the modes of nature that arise from māyā. In reality, He Himself is without qualities – in other words, He possesses unlimited transcendental attributes.

(31)
sattvaṁ rajas tama iti nirguṇasya guṇās trayaḥ
sthiti-sarga-nirodheṣu gṛhītā māyayā vibhoḥ
(Śrīmad Bhāgavatam 2.5.18)

Although He is transcendental situated beyond material qualities, He accepts the three modes of nature – sattva, rajas, and tamas, through maya, for the creation, maintenance, and destruction of this material world.

(32)
pādeṣu sarva-bhūtāni puṁsaḥ sthiti-pado viduḥ
amṛtaṁ kṣemam abhayaṁ tri-mūrdhno’dhāyi mūrdhasu
(Śrīmad Bhāgavatam 2.6.19)

The state of maintenance of the Puruṣa, when conceptualised as having four divisions, does not allow for all beings to reside within one part alone. The remaining three higher divisions are immortality, well-being, and fearlessness. This is known as the tripāda-vibhūti (threefold opulence). This lower realm encompassing the fourteen worlds constitutes the māyika-vibhūti. The aforementioned higher tripāda-vibhūti is the cid-vibhūti.

(33)
dravyaṁ karma ca kālaś ca svabhāvo jīva eva ca
vāsudevāt paro brahman na cānyo’rtho’sti tattvataḥ
(Śrīmad Bhāgavatam 2.5.14)

The ingredients (dravya), action (karma), time (kāla), nature (svabhāva), and the living being (jīva) – these are the five topics. In essence, they are not separate from Vāsudeva. The jīvas arise from the jīva-śakti which comes from Vāsudeva, and the other four arise from jaḍa-śakti, or māyā-śakti. The potency is not separate from the original substance. It is a twofold manifestation of the same entity. See the two potencies of the same substance.

(34-35)
Sūta tells Śaunaka and the other ṛṣis:

tam ayaṁ manyate loko hy asaṅgam api saṅginam
ātmaupamyena manujaṁ vyāpṛṇvānaṁ yato’budhaḥ

etad īśanam īśasya prakṛti-stho’pi tad-guṇaiḥ
na yujyate sadātma-sthair yathā buddhis tad-āśrayā
 (Śrīmad Bhāgavatam 1.11.37-38)

Ordinary māyika people, observing examples from their own perspective, consider Kṛṣṇa, to simply be an ordinary human being like us – a jīva entangled in worldly affairs. The do not understand kṛṣṇa-tattva. Therefore, being unable to comprehend the Supreme Truth who is unattached to mundane qualities, they consider Him to be associated with material things.

The jīva is to governed and Kṛṣṇa is the Supreme Controller. The characteristic of the Supreme Controller is that, even after entering the material world, He remains unaffected by material qualities. He is always situated in Himself. Similarly, the intelligence of a living entity who takes shelter of Krishna also becomes aligned with that transcendental nature. The intelligence of the jīva who takes shelter in Him is also like that.

(36)
Sadā-Śiva tells Satī:

sattvaṁ viśuddhaṁ vasudeva-śabditaṁ
yad īyate tatra pumān apāvṛtaḥ
sattve ca tasmin bhagavān vāsudevo
hy adhokṣajo me namasā vidhīyate
(Śrīmad Bhāgavatam 4.3.23)

Mahādeva said: The state of pure goodness (viśuddha-sattva) is known as Vasudeva. The transcendental personality, who manifests in that state, is Bhagavān Vāsudeva. I offer my respects in my mind unto that Personality who is adhokṣaja (beyond the range of the material senses).

(37-39)
Brahmā speaks thus to the Devas:

vasanti yatra puruṣāḥ sarve vaikuṇṭha-mūrtayaḥ
ye’nimitta-nimittena dharmeṇārādhayan harim

yatra cādyaḥ pumān āste bhagavān śabda-gocaraḥ
sattvaṁ viṣṭabhya virajaṁ svānāṁ no mṛḍayan vṛṣaḥ

yatra naiḥśreyasaṁ nāma vanaṁ kāma-dughair drumaiḥ
sarvartu-śrībhir vibhrājat kaivalyam iva mūrtimat
(Śrīmad Bhāgavatam 3.15.14-16)

The opulent nature of the abode of Bhagavān is being described as follows – all the personalities there all possess forms of Vaikuṇṭha, in other words spiritual forms. With no personal motivation impelling them, through bhagavat-dharma (devotion to Bhagavān), they eternally worship Hari.

Bhagavān, the primeval personality, who is understood through the Vedas, is present there. By manifesting transcendental forms of viśuddha-sattva, He protects His devotees and increases their joy.

Where there is that forest known as niḥśreyas, all the desire-trees there are adorned with the beauty of all the seasons and are like the personification of liberation.

(40)
Śuka explains to Parikṣit:

adhyarhaṇīyāsanam āsthitaṁ paraṁ
vṛtaṁ catuḥ-ṣoḍaśa-pañca-śaktibhiḥ
yuktaṁ bhagaiḥ svair itaratra cādhruvaiḥ
sva eva dhāman ramamāṇam īśvaram
(Śrīmad Bhāgavatam 2.9.17)

There, He is seated on a grand throne, surrounded by twenty-five potencies, possessing His sixfold opulences, and also endowed with the temporary opulence of māyā. As the Lord of all things, in His own form, He enjoys His own abode.

(41)
Here, mādhurya is revealed in the manifest pastimes of Kṛṣṇa:

lokābhirāmāṁ sva-tanuṁ dhāraṇā-dhyāna-maṅgalam
yoga-dhāraṇayāgneyyā- dagdhvā dhāmāviśat svakam
(Śrīmad Bhāgavatam 11.31.6)

The sweetness of Bhagavān’s dhāma is being introduced – At the time when Śrī Kṛṣṇa became unmanifest, then His form which charms the minds of all, in other words, His beautiful two-armed form, which is the auspicious subject of contemplation and meditation, entered His own abode, Kṛṣṇa-dhāma, through the agency of Yogamāyā – not by being consumed by the fire of yoga as the insignificant yogīs are.

(42)
saudāmanyā yathākāśe yāntyā hitvābhra-maṇḍalam
gatir na lakṣyate martyais tathā kṛṣṇasya daivataiḥ
brahma-rudrādayas te tu dṛṣṭvā yoga-gatiṁ hareḥ
vismitās tāṁ praśaṁsantaḥ svaṁ svaṁ lokaṁ yayus tadā
(Śrīmad Bhāgavatam 11.31.9-10)

Just as a lightning bolt pierces through the cloudless sky, similarly, that form of Kṛṣṇa began to withdraw from the mortal realm and His movement could not be ascertained. Brahmā and the other Devatās began to meditate on Kṛṣṇa’s great mystic powers. Amazed and full of praise, they returned to their respective abodes.

(43-45)
Kṛṣṇa shows Goloka to the cowherd boys:

jano vai loka etasminn avidyākāmakarmabhiḥ
uccāvacāsu gatiṣu na veda svāṁ gatiṁ bhraman

iti sañcintya bhagavān mahākākuṇiko hariḥ
darśayāmāsa lokaṁ svaṁ gopānāṁ tamasaḥ param

 satyaṁ jñānam anantaṁ yat brahma jyotiḥ sanātanam
yaddhi paśyanti munayo guṇāpāye samāhitāḥ
(Śrīmad Bhāgavatam 10.28.13-15)

Now a description of Kṛṣṇa-loka is given – One day, Kṛṣṇa thought, “Some of my cowherd companions have come from Vaikuṇṭha! In the course of these worldly pastimes, they might become somewhat distressed upon witnessing the suffering of the jīvas. In this world, all the jīvas, goaded by ignorance, desire, and action, are unable to realise their true destination and are roaming between higher and lower states of existence. Could such reasoning also be there amongst the sādhana-siddha gopas?” Thinking like this, Bhagavān, being filled with great compassion, showed the sādhana-siddha gopas the divine realm, His own eternal abode, which is beyond the influence of māyā.
He describes the nature of that Goloka – the eternal and unlimited Brahman, which is the embodiment of truth and knowledge, is the natural effulgence of that divine abode. By abandoning the modes of sattva, rajas, and tamas, the munis who possess pure prema and are absorbed in deep concentration, achieve darśana of that. By meditating upon that which is nirguṇa, beyond the material modes, it is possible for the yogīs and jñānīs to reach the spiritual sky. However, through bhakti-yoga, and by abandoning the subtle body, only yogīs endowed with prema can attain Goloka. No one else can attain it. This is the pre-eminence and superiority of Goloka over the general spiritual planets.

(46)
nandādayas tu taṁ dṛṣṭvā paramānanda-nirvṛtāḥ
kṛṣṇaṁ ca tatra cchandobhiḥ stūyamānaṁ suvismitāḥ
(Śrīmad Bhāgavatam 10.28.17)

After taking darśana of Goloka and seeing Kṛṣṇa being glorified by all the Vedas, Nanda and all the other nitya-siddha cowherds who were endowed with prema, were astonished and immersed in supreme bliss. Droṇa and other devotees arrived in Goloka in the form of Nanda and the other nitya-siddha cowherds. Goloka is eternal object of vision for Nanda and the other cowherd men and it was revealed for the benefit of Droṇa and others. In reality, Gokula and Goloka are one tattva. Goloka is the opulence of Gokula. That opulence is slightly covered over in Gokula by Yogamāyā. Actually, that tattva is not covered – the vision of the observer, the jīva bound by māyā, is itself covered.

(47)
On the topic of avatāras, Sūta tells Śaunaka and the sages:

jagṛhe pauruṣaṁ rūpaṁ bhagavān mahad-ādibhiḥ
sambhūtaṁ ṣoḍaśa-kalam ādau loka-sisṛkṣayā
(Śrīmad Bhāgavatam 1.3.1)

(48)
etan nānāvatārāṇāṁ nidhānaṁ bījam avyayam
yasyāṁśāṁśena sṛjyante deva-tiryaṅ-narādayaḥ
(Śrīmad Bhāgavatam 1.3.5)

Now the avatāras of Bhagavān are described – Contemplating the creation of the world, Bhagavān assumed the form of the Puruṣa endowed with sixteen attributes, to associate with the mahat-tattva etc. That Puruṣa is Viṣṇu. He took three distinct forms, namely Kāraṇodakṣāyī, Garbhodakṣāyī, and Kṣīrodakṣāyī – these are the three Puruṣāvatāras. The imperishable seed, which is the abode of all avatāras, is Viṣṇu, from whose expansions and plenary expansions arise various avatāras of Devas, animals, and humans.

(49)
sa eva prathamaṁ devaḥ kaumāraṁ sargam āśritaḥ
cacāra duścaraṁ brahmā brahmacaryam akhaṇḍitam
(Śrīmad Bhāgavatam 1.3.6)

That Puruṣa first descended as the Kumāras. Having become a brāhmaṇa, he engaged in strict celibacy.

(50)
dvitīyaṁ tu bhavāyāsya rasātala-gatāṁ mahīm
uddhariṣyann upādatta yajñeśaḥ saukaraṁ vapuḥ
(Śrīmad Bhāgavatam 1.3.7)

 This world was falling into Rasātala. With the intention of rescuing her, Yajñesvara, the Lord of sacrifices, assumed the form of a boar.

(51)
tṛtīyam ṛṣi-sargaṁ vai devarṣitvam upetya saḥ
tantraṁ sātvatam ācaṣṭa naiṣkarmyaṁ karmaṇāṁ yataḥ
(Śrīmad Bhāgavatam 1.3.8)

In His third avatāra, in the form of a ṛṣi, Devarṣi Nārada, he takes shelter in the celestial realm, imparts the teaching of naiṣkarmya (renunciation from action), and composes the Sāttvika Tantra. This is called the Nārada Pañcarātra.

(52)
turye dharma-kalā-sarge nara-nārāyaṇāv ṛṣī
bhūtvātmopaśamopetam akarod duścaraṁ tapaḥ
(Śrīmad Bhāgavatam 1.3.9)

In His fourth avatāra, He became the sage Nara-Nārāyaṇa, born from the wife of Dharma. He engaged in severe austerities to control the senses.

(53)
pañcamaḥ kapilo nāma siddheśaḥ kāla-viplutam
provācāsuraye sāṅkhyaṁ tattva-grāma-vinirṇayam
(Śrīmad Bhāgavatam 1.3.10)

In His fifth avatāra, He became Kapila, the foremost amongst perfected beings. He expounded the philosophy of Sāṅkhya which had been lost over time. He taught this to Asuri.

(54)
ṣaṣṭham atrer apatyatvaṁ vṛtaḥ prāpto’nasūyayā
ānvīkṣikīm alarkāya prahlādādibhya ūcivān
(Śrīmad Bhāgavatam 1.3.11)

In His sixth avatāra, He became the son of Atri in the womb of Anusūyā and imparted the knowledge of the Absolute Truth to Alarka and Prahlāda.

(55)
tataḥ saptama ākūtyāṁ rucer yajño’bhyajāyata
sa yāmādyaiḥ sura-gaṇair apāt svāyambhuvāntaram
(Śrīmad Bhāgavatam 1.3.12)

In the seventh avatāra, He became the son of Ruci in the womb of Ākūti, assuming the form of Yajña, and with the help of the Devas such as Yama, He presided over the era of Svāyambhuva Manu.

(56)
aṣṭame merudevyāṁ tu nābher jāta urukramaḥ
darśayan vartma dhīrāṇāṁ sarvāśrama-namaskṛtam
(Śrīmad Bhāgavatam 1.3.13)

In the eighth avatāra, He descended as the avatāra Urukrama (Ṛṣabha) in the womb of Nābhi’s wife, Meru Devī. He showed the dharma which is honoured by all perfected beings in all āśramas.

(57)
ṛṣibhir yācito bheje navamaṁ pārthivaṁ vapuḥ
dugdhemām oṣadhīr viprās tenāyaṁ sa uśattamaḥ
(Śrīmad Bhāgavatam 1.3.14)

In the ninth avatāra, through the prayers of the ṛṣis, He descended as Pṛthu and, in that beautiful form, He milked the earth for medicinal herbs.

(58)
rūpaṁ sa jagṛhe mātsyaṁ cākṣuṣodadhi-samplave
nāvy āropya mahī-mayyām apād vaivasvataṁ manum
(Śrīmad Bhāgavatam 1.3.15)

In the Cākṣuṣa Manvantara, during the cosmic inundation, He descended as Matsya and protected Vaivasvata Manu, who was placed in a majestic boat.

(59)
surāsurāṇām udadhiṁ mathnatāṁ mandarācalam
dadhre kamaṭha-rūpeṇa pṛṣṭha ekādaśe vibhuḥ
(Śrīmad Bhāgavatam 1.3.16)

When the Devas and Asuras churned the ocean, He descended as the eleventh avatāra Kūrma and supported the Mandara Mountain on His back.

(60)
dhānvantaraṁ dvādaśamaṁ trayodaśamam eva ca
apāyayat surān anyān mohinyā mohayan striyā
(Śrīmad Bhāgavatam 1.3.17)

In the twelfth avatāra, He appeared as Dhanvantari, and in the thirteenth, He took the form of Mohinī, a woman, bewildering the Asuras and granting the Devas the nectar of immortality.

(61)
caturdaśaṁ nārasiṁhaṁ bibhrad daityendram ūrjitam
dadāra karajair ūrāv erakāṁ kaṭa-kṛd yathā
(Śrīmad Bhāgavatam 1.3.18)

In the fourteenth avatāra, when Hiraṇyakaśipu became a severe offender, He assumed the form of Nṛsiṁha. Just as a lion tears apart its prey, He placed that Asura in His lap and tore him apart with His nails.

(62)
pañca-daśaṁ vāmanakaṁ kṛtvāgād adhvaraṁ baleḥ
pada-trayaṁ yācamānaḥ pratyāditsus tri-piṣṭapam
(Śrīmad Bhāgavatam 1.3.19)

In the fifteenth, He appeared as Vāmana and went to Bali’s sacrifice. There, He requested  for three steps of land and considered giving the three worlds to Indra.

(63)
avatāre ṣoḍaśame paśyan brahma-druho nṛpān
triḥ-sapta-kṛtvaḥ kupito niḥ-kṣatrām akaron mahīm
(Śrīmad Bhāgavatam 1.3.20)

In the sixteenth avatāra, seeing the kings as offenders to the brāhmaṇas, He became enraged and took the form of Paraśurāma. He then eradicated the earth of its rulers twenty-one times.

(64)
tataḥ saptadaśe jātaḥ satyavatyāṁ parāśarāt
cakre veda-taroḥ śākhā dṛṣṭvā puṁso’lpa-medhasaḥ
(Śrīmad Bhāgavatam 1.3.21)

In the seventeenth avātāra, born from Parāśara through the womb of Satyavati, He divided the tree of the Vedas into branches for the benefit of people of less intelligence.

(65)
nara-devatvam āpannaḥ sura-kārya-cikīrṣayā
samudra-nigrahādīni cakre vīryāṇy ataḥ param
(Śrīmad Bhāgavatam 1.3.22)

In the eighteenth avatāra, assuming the form of Śrī Rāma, He appeared as a human king and performed many deeds such as subduing the ocean, with the intent of fulfilling divine purposes.

(66)
ekonaviṁśe viṁśatime vṛṣṇiṣu prāpya janmanī
rāma-kṛṣṇāv iti bhuvo bhagavān aharad bharam
(Śrīmad Bhāgavatam 1.3.23)

In the nineteenth and twentieth avatāras, Bhagavān appeared in the Vṛṣṇi Dynasty in the forms of Balarāma and Kṛṣṇa, relieved the earth of its burden.

(67)
tataḥ kalau sampravṛtte sammohāya sura-dviṣām
buddho nāmnāñjana-sutaḥ kīkaṭeṣu bhaviṣyati
(Śrīmad Bhāgavatam 1.3.24)

When the age of Kali begins, with the intent to delude the Asuras, He will appear with the name of Buddha, the son of Añjana, in the Kīkaṭa province.

(68)
athāsau yuga-sandhyāyāṁ dasyu-prāyeṣu rājasu
janitā viṣṇu-yaśaso nāmnā kalkir jagat-patiḥ
(Śrīmad Bhāgavatam 1.3.25)

During the yuga-sandhi (the conjunction of the yugas), when the kings become almost like bandits, the Lord of the universe will descend with the name Kalki, born of Viṣṇuyaśa.

(69)
avatārā hy asaṅkhyeyā hareḥ sattva-nidher dvijāḥ
yathāvidāsinaḥ kulyāḥ sarasaḥ syuḥ sahasraśaḥ
(Śrīmad Bhāgavatam 1.3.26)

O Śaunaka! O brāhmaṇas! Just as countless streams of water flow from a vast reservoir, similarly, Bhagavān Hari, the ocean of goodness, manifests unlimited avatāras. I have only mentioned a few. Much remains to be said. However, I did not mention the highly prominent avatāra who will appear in a concealed form in Kali-yuga.

(70)
ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam
indrāri-vyākulaṁ lokaṁ mṛḍayanti yuge yuge
(Śrīmad Bhāgavatam 1.3.27)

Among all these avatāras, many are svāṁśa, partial expansions of the Puruṣāvatāras, while others are śaktyāveśa-vibhināṁśa, empowered manifestations, and aṁśa-kalā, portions and sub-portions. Kṛṣna, however, is Svayaṁ-Bhagavān. This should be especially remembered: all these avatāras protect the people afflicted by Asuras, age after age.

(71)
Prahlāda tells Śrī Nṛsiṁha:

itthaṁ nṛ-tiryag-ṛṣi-deva-jhaṣāvatārair
lokān vibhāvayasi haṁsi jagat pratīpān
dharmaṁ mahā-puruṣa pāsi yugānuvṛttaṁ
channaḥ kalau yad abhavas tri-yugo’tha sa tvam
(Śrīmad Bhāgavatam 7.9.38)

Prahlāda said: O Kṛṣṇa! You manifest among the people in various forms such as human, animal, ṛṣi, Deva, fish, and so on, and you destroy the enemies of the world. O Supreme Person! In the age of Kali, in a concealed way, You will propagate nāma-kīrtana-dharma in accordance with the yuga. For this reason, Your name is Triyuga (three yugas). This is because the hidden avatāra in Kali-yuga is not easily disclosed by any śāstra.

This is the Fourth Ray of Śrīmad Bhāgavatārka Maricī-Mālā on the topic of sambandha-jñāna called
Bhagavat-Svarūpa-Tattvam (The Reality of the Intrinsic Nature of Bhagavān)

Here ends the Gauḍīya Commentary known as the Marīci Prabhā
on the Fourth Ray of Śrīmad Bhāgavatārka Maricī-Mālā
called ‘Bhagavat-Svarūpa-Tattvam.’