Krsna Kirtana Songs est. 2001 www.kksongs.org
Song Name: Bhagavac Chakti Karyesu
Official Name: Chapter 3; Avatara Lila Varnanam
bhagavac-chakti-kāryeṣu trividheṣu sva-śaktimān
vilasan vartate kṛṣṇaś cij-jīva-māyikeṣu ca
cit-kāryeṣu svayaḿ kṛṣṇo jīve tu paramātmakaḥ
jaḍe yajñeśvaraḥ pūjyaḥ sarva-karma-phala-pradaḥ
sarvāḿśī sarva-rūpī ca sarvāvatāra-bījakaḥ
kṛṣṇas tu bhagavān sākṣān na tasmāt para eva hi
acintya-śakti-sampannaḥ sa kṛṣṇaḥ karuṇā-mayaḥ
māyā-baddhaysa jīvasya kṣemāya yatnavān sadā
yad-yad-bhāva-gato jīvas tat-tad-bhāva-gato hariḥ
avatīrṇaḥ sva-śaktyā sa krīḍatīva janaiḥ saha
matsyeṣu matsya-bhāvo hi kacchape kūrma-rūpakaḥ
meru-daṇḍa-yute jīve varāha-bhāvavān hariḥ
nṛsiḿho madhya-bhāvo hi vāmanaḥ kṣudra-mānave
bhārgavo'sabhya-vargeṣu sabhye dāśarathis tathā
sarva-vijñāna-sampanne kṛṣṇas tu bhagavān svayam
tarka-niṣṭha-nare buddho nāstike kalkir eva ca
avatārā harer bhāvāḥ kramordhva-gatimad dhṛdi
na teṣāḿ janma-karmādau prapañco vartate kvacit
jīvānāḿ krama-bhāvānāḿ lakṣaṇānāḿ vicārataḥ
kālo vibhajyate śāstre daśadhā ṛṣibhiḥ pṛthak
tat-tat-kāla-gato bhāvaḥ kṛṣṇasya lakṣyate hi yaḥ
sa eva kathyate vijñair avatāro hareḥ kila
kenacid bhajyate kālaś caturviḿśatidhā vidā
aṣṭādaśa-vibhāge vā cāvatāra-vibhāgaśaḥ
māyayā ramaṇaḿ tucchaḿ kṛṣṇasya cit-svarūpiṇaḥ
jīvasya tattva-vijñāne ramaṇaḿ tasya sammatam
chāyāyāḥ sūrya-sambhogo yathā na ghaṭate kvacit
māyāyāḥ kṛṣṇa-sambhogas tathā na syāt kadācana
māyāśritasya jīvasya hṛdaye kṛṣṇa-bhāvanā
kevalaḿ kṛpayā tasya nānyathā hi kadācana
śrī-kṛṣṇa-caritaḿ sākṣāt samādhi-darśitaḿ kila
na tatra kalpanā mithyā netihāso jaḍāśritaḥ
vayaḿ tu caritaḿ tasya varṇayāmo samāsataḥ
tattvataḥ kṛpayā kṛṣṇa-caitanyasya mahātmanaḥ
sarveṣām avatārāṇām artho bodhyo yathā mayā
kevalaḿ kṛṣṇa-tattvasya cārtho vijñāpito'dhunā
vaiṣṇavāḥ sāra-sampannās tyaktvā vākyam alaḿ mama
gṛhṇantu sāra-sampattiḿ śrī-kṛṣṇa-caritaḿ mudā
vayaḿ tu bahu-yatnena na śaktā deśa-kālataḥ
samuddhartuḿ manīṣāḿ naḥ prapañca-pīḍitā yataḥ
tathāpi gauracandrasya kṛpā-vāri-niṣevaṇāt
sarveṣāḿ hṛdaye kṛṣṇa-rasābhāvo nivartatām
1) The two philosophies—advaita-vada, or monism, from Vedanta and materialism from Sarikhya—have been current from time immemorial. Monism has been further divided into two, namely vivarta-vdda and Mayavada. Among all these philosophers, some say the material world is a transformation of Brahman, some say it is false, and some have established the material world as beginningless. Swanlike persons, however, say that although Lord Krsna is separate from all activities and their cause, by His inconceivable potency and through His three principle energies the Lord is nevertheless present and involved in the activities of Vaikuntha, the living entities, and the material world.
2) Sri Krsna is personally present in spiritual activities. He is present as Supersoul in the living entities, and He is worshiped as Yajnesvara in the material world. He alone awards the results of all activities.
3) All the existing personal expansions and all the created sepa. rated expansions, the living entities, are products of Krsna's energy, therefore Lord Sri Krsna is the origin of all expansions. Nothing can manifest outside of His energy, therefore He is the source of all forms. All incarnations of the Lord emanate from Him, therefore He is the source of all incarnations. Lord Sri Krsna is the Supreme Personality of Godhead. There is no truth superior to Him.
4) That Krsna is inconceivably powerful and merciful. He is ardently engaged in the welfare of the living entities who have been conditioned by Maya due to misuse of their independence.
5) When the conditioned souls receive various forms according to their nature, the Supreme Lord Krsna, by His inconceivable potency, agrees to accompany them by incarnating and enjoying pastimes with them.
6) When the living entities accept the position of fish, the Lord accepts His fish incarnation, Matsya. Matsya is without danda. When the living entities gradually accept the position of vajra-danda, then the Lord incarnates as Kurma. When vajra-danda gradually becomes meru-danda, the Lord incarnates as Varaha.
7) When the living entities accept the combined position of incarnation of human and animal, the Lord accepts His incarnation of Nrsimha. When the living entities are short, He appears as Vamana. When the living entities are uncivilized, He comes as Parasurama. When they are civilized, He appears as Ramacandra.
8) When the living entities possess the wealth of practical knowledge, then Lord Krsna Himself appears. When the living entities develop the tendency for argument, the Lord appears as Buddha. And when they are atheistic, the Lord comes as Kalki. These are well-known facts.
9) In the course of the gradual development of the living entities' hearts, the Lord incarnates in a form material contamination.
10 – 11) After consideration, the sages have divided the history of the living entities' advancement into ten periods of time. Each period has different symptoms, with each successive mood superior to the previous. Each progressive mood is described as an incarnation.
12) Some learned scholars have divided this period of time into twenty-four and ascertained twenty-four incarnations. Yet there are others who have divided it into eighteen with the corresponding number of incarnations.
13) Some people say that the Supreme Lord is omnipotent, therefore He may sometimes incarnate by His inconceivable energy in a material body, and all incarnations can therefore be accepted simply as historical incidents. According to the opinion of swanlike Vaisnavas, this statement is extremely unreasonable because it is impossible for Lord Krsna to accept a material body and perform material activities. Such action would be insignificant and abominable for Him. But His appearance and pastimes in the hearts of the realized living entities' are accepted by both the sadhus and Krsna.
14-15) As the sun cannot enjoy its shadow, Krsna cannot enjoy maya. What to speak of Krsna enjoying maya. He is not even seen by persons who are under the shelter of maya. Yet simply by the mercy of Krsna one can easily see Him through samadhi.
16) The pure activities of Krsna have been perceived through the samadhi of swanlike persons like Vyasadeva. Krsna's activities are not exactly historical like those of people under the clutches of maya, because Krsna's activities are not limited to any time or place. Nor are His activities comparable with the activities of ordinary people.
17) After careful consideration and by the mercy of Sri Krsna Caitanya we will herein briefly describe the activities of Krsna.
18) The explanation on the science of Krsna that is presented in this book may be applied to His various incarnations. The conclusion is that Krsna is the root cause and seed of all incarnations. He is eternally enjoying pastimes with the living entities as the Super-soul. The Supersoul reciprocates according to the mood and realization a living entity acquires while traveling on the path of fruitive activities. But Krsna does not personally appear until spiritual attachment arises in the hearts of the living entities. Therefore all other incarnations appear from the Supersoul, of whom Krsna is the original seed.
19) We appeal to the swanlike Vaisnavas to ignore the imperfections of these verses and happily relish Krsna's activities, which are the essence and wealth of all living entities.
20) Regarding these descriptions of Krsna's activities, despite much effort we were unable to restrain our intelligence from considerations of time and space, because we are not free from the pangs of material life.
21) Still, after drinking the shower of mercy from Sri Gauracandra the son of Saci and our only guide, let whatever little we have described herein enter the hearts of all living entities to fill the absence of krsna-rasa; that is, let everyone relish the transcendental mellows in relationship with Krsna.
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UPDATED: February 1, 2017