Bhagavac Chakti Karyesu
BhajanBhaktivinoda Thakura
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(1) bhagavac-chakti-kāryeṣu trividheṣu sva-śaktimān vilasan vartate kṛṣṇaś cij-jīva-māyikeṣu ca (2) cit-kāryeṣu svayaḿ kṛṣṇo jīve tu paramātmakaḥ jaḍe yajñeśvaraḥ pūjyaḥ sarva-karma-phala-pradaḥ (3) sarvāḿśī sarva-rūpī ca sarvāvatāra-bījakaḥ kṛṣṇas tu bhagavān sākṣān na tasmāt para eva hi (4) acintya-śakti-sampannaḥ sa kṛṣṇaḥ karuṇā-mayaḥ māyā-baddhaysa jīvasya kṣemāya yatnavān sadā (5) yad-yad-bhāva-gato jīvas tat-tad-bhāva-gato hariḥ avatīrṇaḥ sva-śaktyā sa krīḍatīva janaiḥ saha (6) matsyeṣu matsya-bhāvo hi kacchape kūrma-rūpakaḥ meru-daṇḍa-yute jīve varāha-bhāvavān hariḥ (7) nṛsiḿho madhya-bhāvo hi vāmanaḥ kṣudra-mānave bhārgavo'sabhya-vargeṣu sabhye dāśarathis tathā (8) sarva-vijñāna-sampanne kṛṣṇas tu bhagavān svayam tarka-niṣṭha-nare buddho nāstike kalkir eva ca (9) avatārā harer bhāvāḥ kramordhva-gatimad dhṛdi na teṣāḿ janma-karmādau prapañco vartate kvacit (10) jīvānāḿ krama-bhāvānāḿ lakṣaṇānāḿ vicārataḥ kālo vibhajyate śāstre daśadhā ṛṣibhiḥ pṛthak (11) tat-tat-kāla-gato bhāvaḥ kṛṣṇasya lakṣyate hi yaḥ sa eva kathyate vijñair avatāro hareḥ kila (12) kenacid bhajyate kālaś caturviḿśatidhā vidā aṣṭādaśa-vibhāge vā cāvatāra-vibhāgaśaḥ (13) māyayā ramaṇaḿ tucchaḿ kṛṣṇasya cit-svarūpiṇaḥ jīvasya tattva-vijñāne ramaṇaḿ tasya sammatam (14) chāyāyāḥ sūrya-sambhogo yathā na ghaṭate kvacit māyāyāḥ kṛṣṇa-sambhogas tathā na syāt kadācana (15) māyāśritasya jīvasya hṛdaye kṛṣṇa-bhāvanā kevalaḿ kṛpayā tasya nānyathā hi kadācana (16) śrī-kṛṣṇa-caritaḿ sākṣāt samādhi-darśitaḿ kila na tatra kalpanā mithyā netihāso jaḍāśritaḥ (17) vayaḿ tu caritaḿ tasya varṇayāmo samāsataḥ tattvataḥ kṛpayā kṛṣṇa-caitanyasya mahātmanaḥ (18) sarveṣām avatārāṇām artho bodhyo yathā mayā kevalaḿ kṛṣṇa-tattvasya cārtho vijñāpito'dhunā (19) vaiṣṇavāḥ sāra-sampannās tyaktvā vākyam alaḿ mama gṛhṇantu sāra-sampattiḿ śrī-kṛṣṇa-caritaḿ mudā (20) vayaḿ tu bahu-yatnena na śaktā deśa-kālataḥ samuddhartuḿ manīṣāḿ naḥ prapañca-pīḍitā yataḥ (21) 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 Krishna 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 Krishna 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 Krishna's energy, therefore Lord Sri Krishna 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 SriKrishna is the Supreme Personality of Godhead. There is no truth superior to Him. (4) That Krishna 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 Krishna, by His inconceivable potency, agrees to accompany them by incarnating and enjoying pastimes with them. (6) When the living entities accept the position of fish, the Lord accepts His fish incarnation, Matsya. Matsya is without danda. When the living entities gradually accept the position of vajra-danda, then the Lord incarnates as Kurma. When vajra-danda gradually becomes meru-danda, the Lord incarnates as Varaha. (7) When the living entities accept the combined position of incarnation of human and animal, the Lord accepts His incarnation of Nrsimha. When the living entities are short, He appears asVamana. When the living entities are uncivilized. He comes as Parasurama. When they are civilized, He appears as Ramacandra. (8) When the living entities possess the wealth of practical knowledge, then Lord Krishna 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 Krishna 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 Krishna. (14-(15) As the sun cannot enjoy its shadow, Krishna cannot enjoy maya. What to speak of Krishna enjoying maya. He is not even seen by persons who are under the shelter of maya. Yet simply by the mercy of Krishna one can easily see Him through samddhi. (16) The pure activities of Krishna have been perceived through the samddhi of swanlike persons like Vyasadeva. Krishna's activities are not exactly historical like those of people under the clutches of maya, because Krishna'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 Krishna Caitanya we will herein briefly describe the activities of Krishna. (18) The explanation on the science of Krishna that is presented in this book may be applied to His various incarnations. The conclusion is that Krishna 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 Krishna 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 Krishna is the original seed. (19) We appeal to the swanlike Vaisnavas to ignore the imperfections of these verses and happily relish Krishna's activities, which are the essence and wealth of all living entities. (20) Regarding these descriptions of Krishna'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 krishna-rasa; that is, let everyone relish the transcendental mellows in relationship with Krishna.