B.G 2.25
अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते। तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि ॥२-२५॥
avyakto'yamacintyo'yamavikaryo'yamucyate। tasmādevaṃ viditvainaṃ nānuśocitumarhasi ॥2-25॥
[अव्यक्तः (avyaktaḥ) - unmanifested; अयम् (ayam) - this; अचिन्त्यः (acintyaḥ) - inconceivable; अयम् (ayam) - this; अविकार्यः (avikāryaḥ) - unchangeable; अयम् (ayam) - this; उच्यते (ucyate) - is said; तस्मात् (tasmāt) - therefore; एवम् (evam) - thus; विदित्वा (viditvā) - having known; एनम् (enam) - this soul; न (na) - not; अनुशोचितुम् (anuśocitum) - to lament; अर्हसि (arhasi) - you deserve;]
(The soul is described as unmanifested, beyond thought, and immutable. Therefore, understanding this, you should not grieve.)
It is said that the Lord is of the unmanifest form, beyond the capacity of the mind to comprehend, and without any distortions. Therefore, understanding Him this way, it is inappropriate for you to lament.
Gīta Bhāshya 2.25
Because of the Lord's infinite power, He assumes multiple forms.
अत एवाव्यक्तादिरूपः ॥२५॥
ata evāvyaktādirūpaḥ ॥ 25 ॥
[अतः (ataḥ) - therefore; एव (eva) - indeed; अव्यक्त (avyakta) - unmanifest; आदि (ādi) - beginning; रूपः (rūpaḥ) - form;]
(Therefore, the form is indeed unmanifest and primordial.)
Therefore (as he is all-powerful), he takes up multiple forms such as unmanifest, etc.
Gīta Tātparya 2.25
The Lord's infinite power is equally present without distortions in all his forms.
सर्वगतश्चेत् परमात्मा किमिति तथा न दृश्यते इत्यतो वक्ति - 'अव्यक्तोयमिति'। कथमेतद् युज्यते अचिन्त्यशक्तित्वात्। न च सा शक्तिः कदाचिदन्यथा भवति। अविकार्यत्वात्। यानि यानि अस्य रूपाणि तानि सर्वाण्यपि एवंभूतानीति दर्शयितुमेनमयमित्यादि पृथग्वचनम्। जीवे तु सर्वजीवेषु अनुगमार्थम्। सर्वं चैतत् श्रुति सिद्धम् -
sarvagataścet paramātmā kimiti tathā na dṛśyate ityato vakti - 'avyakto'yamiti'. kathametad yujyate acintyaśaktitvāt. na ca sā śaktiḥ kadācidanyathā bhavati. avikāryatvāt. yāni yāni asya rūpāṇi tāni sarvāṇyapi evaṃbhūtānīti darśayitumenamayamityādi pṛthagvacanam. jīve tu sarvajīveṣu anugamārtham. sarvaṃ caitat śruti siddham -
[सर्वगतः (sarvagataḥ) - all-pervading; चेत् (cet) - if; परमात्मा (paramātmā) - Supreme Soul; किमिति (kimiti) - why; तथा (tathā) - thus; न (na) - not; दृश्यते (dṛśyate) - is seen; इत्यतो (ityato) - therefore; वक्ति (vakti) - says; अव्यक्तः (avyaktaḥ) - unmanifest; अयम् (ayam) - this; इति (iti) - thus; कथम् (katham) - how; एतत् (etat) - this; युज्यते (yujyate) - is reconciled; अचिन्त्यशक्तित्वात् (acintyaśaktitvāt) - due to inconceivable power; न (na) - not; च (ca) - and; सा (sā) - that; शक्तिः (śaktiḥ) - power; कदाचित् (kadācit) - ever; अन्यथा (anyathā) - otherwise; भवति (bhavati) - becomes; अविकार्यत्वात् (avikāryatvāt) - due to being immutable; यानि (yāni) - whatever; अस्य (asya) - his; रूपाणि (rūpāṇi) - forms; तानि (tāni) - those; सर्वाणि (sarvāṇi) - all; अपि (api) - also; एवंभूतानि (evaṃbhūtāni) - such as they are; इति (iti) - thus; दर्शयितुम् (darśayitum) - to show; एनम् (enam) - this; अयम् (ayam) - this; इत्यादि (ityādi) - and so on; पृथग्वचनम् (pṛthagvacanam) - separate statement; जीवे (jīve) - in the soul; तु (tu) - but; सर्वजीवेषु (sarvajīveṣu) - in all beings; अनुगमार्थम् (anugamārtham) - for the purpose of following; सर्वम् (sarvam) - all; च (ca) - and; एतत् (etat) - this; श्रुति (śruti) - Vedic text; सिद्धम् (siddham) - established;]
(If the Supreme Soul is truly all-pervading, why is it not perceived as such? Hence, it is stated - 'This is unmanifest'. How can this be reconciled? It is due to its inconceivable power. This power never changes because it is immutable. Whatever forms it takes, all are as they are, and this is shown through separate statements. In the soul, however, it is for the purpose of guiding all beings. All of this is affirmed by the Vedic scriptures.)
If the lord is all-pervading, why is He not visible? It is answered by stating 'avyatoyam', i.e., he is unmanifest. How is that possible? Because of his infinite power that is beyond imagination (acintyaśaktitvāt). That power of his never deteriorates because he is without distortions (avikāryatvāt). In whatever form he exists, in all those forms he displays unmanifest property. Hence, 'enaṁ ayam' phrase is repeated. While addressing Jīve (in the earlier verse,) it was repeated to show its applicability to all beings. All these are substantiated with testimonials:
"सद्देहः सुखगन्धश्च ज्ञानभाः सत्पराक्रमः। ज्ञानज्ञानः सुखसुखः स विष्णुः परमोक्षरः"
"saddehaḥ sukhagandhaśca jñānabhāḥ satparākramaḥ। jñānajñānaḥ sukhasukhaḥ sa viṣṇuḥ paramokṣaraḥ"
[सद्देहः (saddehaḥ) - true body; सुखगन्धः (sukhagandhaḥ) - pleasant fragrance; च (ca) - and; ज्ञानभाः (jñānabhāḥ) - light of knowledge; सत्पराक्रमः (satparākramaḥ) - true valor; ज्ञानज्ञानः (jñānajñānaḥ) - knowledge of knowledge; सुखसुखः (sukhasukhaḥ) - happiness of happiness; स (sa) - he; विष्णुः (viṣṇuḥ) - Viṣṇu; परमोक्षरः (paramokṣaraḥ) - supreme syllable;]
(He, who embodies the true form, pleasant fragrance, light of knowledge, and true valor, is Viṣṇu, the supreme syllable, representing the essence of knowledge and happiness.)
"His auspicious body is blissful perfume, emits wisdom, and has the right valour. Such Vishnu is beyond right and wrong knowledge, beyond pleasure and displeasure, and is the supreme Lord."
-इति पैङ्गिश्रुतिः।
-iti paiṅgiśrutiḥ।
[इति (iti) - thus; पैङ्गि (paiṅgi) - of Paingi; श्रुतिः (śrutiḥ) - the scripture;]
- states Paingi testimonial
"अदेहो देहवांश्चैकः प्रोच्यते परमेश्वरः। अप्राकृतशरीरत्वाददेह इति कथ्यते। शिरश्चरणबाह्वादिविग्रहोयं स्वयं हरिः। स्वस्मान्नान्यो विग्रहोस्य ततश्चादेह उच्यते। स्वयं स्वरूपवान् यस्मात् देहवांश्चोच्यते ततः। शिरश्चरणबाह्वादिः सुखज्ञानादिरूपकः॥"
"adeho dehavāṃścaikaḥ procyate parameśvaraḥ। aprākṛtaśarīratvādadeha iti kathyate। śiraścaraṇabāhvādivigrahoyaṃ svayaṃ hariḥ। svasmānnānyo vigrahosya tataścādeha ucyate। svayaṃ svarūpavān yasmāt dehavāṃścocyate tataḥ। śiraścaraṇabāhvādiḥ sukhajñānādirūpakaḥ॥"
[अदेहः (adehaḥ) - without body; देहवान् (dehavān) - having a body; च (ca) - and; एकः (ekaḥ) - one; प्रोच्यते (procyate) - is called; परमेश्वरः (parameśvaraḥ) - Supreme Lord; अप्राकृत (aprākṛta) - not material; शरीरत्वात् (śarīratvāt) - due to having a body; अदेहः (adehaḥ) - without body; इति (iti) - thus; कथ्यते (kathyate) - is said; शिरः (śiraḥ) - head; चरण (caraṇa) - feet; बाहु (bāhu) - arms; आदि (ādi) - etc.; विग्रहः (vigrahaḥ) - form; अयम् (ayam) - this; स्वयम् (svayam) - himself; हरिः (hariḥ) - Hari; स्वस्मात् (svasmāt) - from himself; न (na) - not; अन्यः (anyaḥ) - other; विग्रहः (vigrahaḥ) - form; अस्य (asya) - of him; ततः (tataḥ) - therefore; च (ca) - and; अदेहः (adehaḥ) - without body; उच्यते (ucyate) - is called; स्वयम् (svayam) - himself; स्वरूपवान् (svarūpavān) - having a form; यस्मात् (yasmāt) - because; देहवान् (dehavān) - having a body; च (ca) - and; उच्यते (ucyate) - is called; ततः (tataḥ) - therefore; शिरः (śiraḥ) - head; चरण (caraṇa) - feet; बाहु (bāhu) - arms; आदि (ādi) - etc.; सुख (sukha) - happiness; ज्ञान (jñāna) - knowledge; आदि (ādi) - etc.; रूपकः (rūpakaḥ) - form;]
(The Supreme Lord is described as both formless and possessing a form. He is considered formless because his body is not material. This form, with head, feet, arms, etc., is Hari himself, and there is no other form apart from him. Therefore, he is called formless. However, because he has a form, he is also described as having a body. His head, feet, arms, etc., symbolize happiness, knowledge, and other attributes.)
"The same supreme lord is said to have body as well as no-body. As his body is not composed of 'prakrti', or material energy, it is said he has nobody. His head, feet, hands, and other parts are essentially Lord Hari himself. He does not have a form that is other than himself. Therefore, he is said to be without a body. He is the self effulgent essence. Therefore, he is said to have a body. His head, feet, hands, and other parts are of the form of bliss and knowledge."
"स च विष्णोर्न चान्योस्ति यस्मात् सोचिन्त्यशक्तिमान्। देहयोगवियोगादिस्ततो नास्य कथञ्चन॥"
"sa ca viṣṇor na cānyosti yasmāt socintyaśaktimān। dehayogaviyogādistato nāsya kathañcana॥"
[स (sa) - he; च (ca) - and; विष्णोः (viṣṇoḥ) - of Viṣṇu; न (na) - not; च (ca) - and; अन्यः (anyaḥ) - another; अस्ति (asti) - is; यस्मात् (yasmāt) - because; सः (saḥ) - he; अचिन्त्यशक्तिमान् (acintyaśaktimān) - possessing inconceivable power; देह (deha) - body; योग (yoga) - union; वियोग (viyoga) - separation; आदिः (ādiḥ) - beginning with; ततः (tataḥ) - therefore; न (na) - not; अस्य (asya) - of him; कथञ्चन (kathañcana) - in any way;]
(He is not different from Viṣṇu because he possesses inconceivable power. Therefore, there is no union or separation of the body for him in any way.)
"That lord Vishnu is like no other as his power is inconceivable. He is never subject to union or separation from the body."
"गुणरूपोपि भगवान् गुणभुक् च सदा श्रुतः। अहमित्यात्मभोगो यत् सर्वेषामनुभूयते॥"
"guṇarūpopi bhagavān guṇabhuk ca sadā śrutaḥ। ahamityātmabhogo yat sarveṣāmanubhūyate॥"
[गुण (guṇa) - quality; रूप (rūpa) - form; अपि (api) - also; भगवान् (bhagavān) - Lord; गुण (guṇa) - qualities; भुक् (bhuk) - enjoyer; च (ca) - and; सदा (sadā) - always; श्रुतः (śrutaḥ) - heard; अहम् (aham) - I; इति (iti) - thus; आत्म (ātma) - self; भोगः (bhogaḥ) - experience; यत् (yat) - which; सर्वेषाम् (sarveṣām) - of all; अनुभूयते (anubhūyate) - is experienced;]
(The Lord, though manifesting in the form of qualities, is always known as the enjoyer of those qualities. The self-awareness expressed as 'I' is something that is universally experienced by everyone.)
"It is possible to draw a conclusion from the testimonials that the Lord, who is composed of auspicious qualities, also perpetually enjoys these qualities. Pleasure of being the self, 'I am', comes to everyone's experience."
"अभिन्नेपि विशेषोयं सदानुभवगोचरः। विशेषोपि हि नान्योतः स च स्वस्यापि युज्यते॥"
"abhinne'pi viśeṣoyaṃ sadānubhavagocaraḥ। viśeṣopi hi nānyotaḥ sa ca svasyāpi yujyate॥"
[अभिन्न (abhinna) - undivided; अपि (api) - even; विशेषः (viśeṣaḥ) - distinction; अयम् (ayam) - this; सदा (sadā) - always; अनुभव (anubhava) - experience; गोचरः (gocaraḥ) - object; विशेषः (viśeṣaḥ) - distinction; अपि (api) - even; हि (hi) - indeed; न (na) - not; अन्यतः (anyataḥ) - from another; सः (saḥ) - he; च (ca) - and; स्वस्य (svasya) - of oneself; अपि (api) - even; युज्यते (yujyate) - is applicable;]
(Even within the undivided, this distinction is always perceived. This distinction is not from elsewhere, and it applies to oneself too.)
"Different variations in specialities also come to light through experience. Even though it is special, it is non-different and fits well with His natural self."
नानवस्था ततः क्वापि परमैश्वर्यतो हरेः। युक्तायुक्तत्वमपि हि यदधीनं सदेष्यते। प्रमाणावगते तत्र कुत एव ह्ययुक्तता॥
nānavasthā tataḥ kvāpi paramaiśvaryato hareḥ। yuktāyuktatvamapi hi yadadhīnaṃ sadeṣyate। pramāṇāvagate tatra kuta eva hyayuktatā॥
[न (na) - not; अनवस्था (anavasthā) - instability; ततः (tataḥ) - then; क्व (kva) - where; अपि (api) - even; परमैश्वर्यतः (paramaiśvaryataḥ) - from supreme lordship; हरेः (hareḥ) - of Hari; युक्त (yukta) - appropriate; अयुक्तत्वम् (ayuktatvam) - inappropriateness; अपि (api) - even; हि (hi) - indeed; यदधीनं (yadadhīnaṃ) - dependent on which; सदेष्यते (sadeṣyate) - is considered; प्रमाणावगते (pramāṇāvagate) - known by evidence; तत्र (tatra) - there; कुतः (kutaḥ) - how; एव (eva) - indeed; हि (hi) - indeed; अयुक्तता (ayuktatā) - impropriety;]
(There is no instability in the supreme lordship of Hari. Everything, whether appropriate or inappropriate, is considered dependent on Him. When something is known by evidence, how can there be any impropriety?)
"Different states and specialities exist not without Him, as Lord Hari has and is the owner of all specials. Even the just and unjust elements are always under his control. When these testimonials are understood well, where is irrationality?"
-इत्यादिपरमश्रुतिः।
-ityādiparamaśrutiḥ।
[इति (iti) - thus; आदि (ādi) - beginning; परम (parama) - supreme; श्रुतिः (śrutiḥ) - revelation;]
- there are such statements in 'Prama-sruti'
"गुणाः श्रुताः सुविरुद्धाश्च देवे सन्त्यश्रुता अपि नैवात्र शङ्का। चिन्त्या अचिन्त्याश्च तथैव दोषाः श्रुताश्च नाज्ञैर्हि तथा प्रतीताः॥"
"guṇāḥ śrutāḥ suviruddhāśca deve santyaśrutā api naivātra śaṅkāḥ। cintyā acintyāśca tathaiva doṣāḥ śrutāśca nājñairhi tathā pratītāḥ॥"
[गुणाः (guṇāḥ) - qualities; श्रुताः (śrutāḥ) - heard; सुविरुद्धाः (suviruddhāḥ) - well-opposed; च (ca) - and; देवे (deve) - in the god; सन्ति (santi) - are; अश्रुताः (aśrutāḥ) - unheard; अपि (api) - also; न (na) - not; एव (eva) - indeed; अत्र (atra) - here; शङ्का (śaṅkā) - doubt; चिन्त्याः (cintyāḥ) - thinkable; अचिन्त्याः (acintyāḥ) - unthinkable; च (ca) - and; तथैव (tathaiva) - similarly; दोषाः (doṣāḥ) - faults; श्रुताः (śrutāḥ) - heard; च (ca) - and; न (na) - not; अज्ञैः (ajñaiḥ) - by the ignorant; हि (hi) - indeed; तथा (tathā) - thus; प्रतीताः (pratītāḥ) - understood;]
(The qualities that are heard and well-opposed in the divine are also those that are unheard; there is no doubt about this. Similarly, the faults that are thinkable and unthinkable are not understood by the ignorant.)
"The qualities mentioned in testimonials, even if they appear to be contradictory, exist harmoniously in the Lord, without a doubt. We can grasp some of his attributes, but others are incomprehensible. Therefore, as per the precedence, the error of judgement attributed to such conflicting qualities is because of the ignorance."
-इत्यादि च ऋग्वेदे सौपर्णशाखायाम्।
-ityādi ca ṛgvede sauparṇaśākhāyām।
[इति (iti) - thus; आदि (ādi) - beginning; च (ca) - and; ऋग्वेदे (ṛgvede) - in the Rigveda; सौपर्ण (sauparṇa) - of the Sauparṇa branch; शाखायाम् (śākhāyām) - in the branch;]
- these are stated in Rigveda Sauparna shākha
"एकमेवाद्वितीयं नेह नानास्ति किञ्चिन। मृत्योः स मृत्युमाप्नोति य इह नानेव पश्यति। यथोदकं दुर्गे वृष्टं पर्वतेषु विधावति। एवं धर्मान् पृथक् पश्यन् तानेवानुविधावति।"
"ekamevādvitīyaṃ neha nānāsti kiñcina। mṛtyoḥ sa mṛtyumāpnoti ya iha nāneva paśyati। yathodakaṃ durge vṛṣṭaṃ parvateṣu vidhāvati। evaṃ dharmān pṛthak paśyan tānevānuvidhāvati।"
[एकम् (ekam) - one; एव (eva) - only; अद्वितीयम् (advitīyam) - without a second; न (na) - not; इह (iha) - here; नाना (nānā) - many; अस्ति (asti) - is; किञ्चित् (kiñcit) - anything; मृत्योः (mṛtyoḥ) - from death; सः (saḥ) - he; मृत्युम् (mṛtyum) - death; आप्नोति (āpnoti) - attains; यः (yaḥ) - who; इह (iha) - here; न (na) - not; एव (eva) - only; पश्यति (paśyati) - sees; यथा (yathā) - as; उदकम् (udakam) - water; दुर्गे (durge) - on a difficult path; वृष्टम् (vṛṣṭam) - fallen; पर्वतेषु (parvateṣu) - on mountains; विधावति (vidhāvati) - runs; एवम् (evam) - thus; धर्मान् (dharmān) - duties; पृथक् (pṛthak) - separately; पश्यन् (paśyan) - seeing; तान् (tān) - them; एव (eva) - only; अनुविधावति (anuvidhāvati) - follows;]
(There is only one without a second; nothing manifold exists here. He who sees manifold here goes from death to death. Just as water fallen on a difficult path runs down the mountains, so does one who sees duties separately follow them.)
"He is the One without a second and never exists as many. One who thinks of Him as separate and many, perishes. The water that bursts from the fort comes down, gushing from the mountaintop. Similarly, those who see the 'dharma' as separate follow a similar fate (i.e., they fall down and perish)."
"मत्स्यकूर्मादिरूपाणां गुणानां कर्मणामपि। तथैवावयवानां च भेदं पश्यति यः क्वचित्॥ भेदाभेदौ च यः पश्येत् स याति तम एव तु। पश्येदभेदमेवैषां बुभूषुः पुरुषस्ततः॥ अभेदेपि विशेषोस्ति व्यवहारस्ततो भवेत्। विशेषिणां विशेषस्य तथाSभेदविशेषयोः॥ विशेषस्तु स एवायं नानवस्था ततः क्वचित्। प्रादुर्भावादिरूपेषु मूलरूपेषु सर्वशः॥ न विशेषोस्ति सामर्थ्ये गुणेष्वपि कदाचन।"
"matsyakūrmādirūpāṇāṃ guṇānāṃ karmaṇāmapi। tathaivāvayavānāṃ ca bhedaṃ paśyati yaḥ kvacit॥ bhedābhedau ca yaḥ paśyet sa yāti tam eva tu। paśyedabhedamevaiṣāṃ bubhūṣuḥ puruṣastataḥ॥ abhede'pi viśeṣosti vyavahārastato bhavet। viśeṣiṇāṃ viśeṣasya tathā'bhedaviśeṣayoḥ॥ viśeṣastu sa evāyaṃ nānavasthā tataḥ kvacit। prādurbhāvādirūpeṣu mūlarūpeṣu sarvaśaḥ॥ na viśeṣosti sāmarthye guṇeṣvapi kadācana।"
[मत्स्य (matsya) - fish; कूर्म (kūrma) - tortoise; आदि (ādi) - beginning with; रूपाणां (rūpāṇāṃ) - forms; गुणानां (guṇānāṃ) - qualities; कर्मणाम् (karmaṇām) - of actions; अपि (api) - also; तथा (tathā) - thus; एव (eva) - indeed; अवयवानां (avayavānāṃ) - of parts; च (ca) - and; भेदं (bhedaṃ) - difference; पश्यति (paśyati) - sees; यः (yaḥ) - who; क्वचित् (kvacit) - somewhere; भेद (bheda) - difference; अभेद (abheda) - non-difference; च (ca) - and; यः (yaḥ) - who; पश्येत् (paśyet) - sees; सः (saḥ) - he; याति (yāti) - goes; तम् (tam) - to that; एव (eva) - only; तु (tu) - but; पश्येत् (paśyet) - sees; अभेदम् (abhedam) - non-difference; एव (eva) - only; एषाम् (eṣām) - of these; बुभूषुः (bubhūṣuḥ) - desirous; पुरुषः (puruṣaḥ) - person; ततः (tataḥ) - then; अभेदे (abhede) - in non-difference; अपि (api) - even; विशेषः (viśeṣaḥ) - distinction; अस्ति (asti) - exists; व्यवहारः (vyavahāraḥ) - transaction; ततः (tataḥ) - therefore; भवेत् (bhavet) - may occur; विशेषिणां (viśeṣiṇāṃ) - of the qualifiers; विशेषस्य (viśeṣasya) - of the distinction; तथा (tathā) - also; अभेदविशेषयोः (abhedaviśeṣayoḥ) - of non-difference and distinction; विशेषः (viśeṣaḥ) - special; तु (tu) - but; सः (saḥ) - he; एव (eva) - indeed; अयम् (ayam) - this; न (na) - not; अनवस्था (anavasthā) - instability; ततः (tataḥ) - from that; क्वचित् (kvacit) - anywhere; प्रादुर्भाव (prādurbhāva) - manifestation; आदि (ādi) - beginning; रूपेषु (rūpeṣu) - in forms; मूलरूपेषु (mūlarūpeṣu) - in original forms; सर्वशः (sarvaśaḥ) - entirely; न (na) - not; विशेषः (viśeṣaḥ) - distinction; अस्ति (asti) - is; सामर्थ्ये (sāmarthye) - in capability; गुणेषु (guṇeṣu) - in qualities; अपि (api) - even; कदाचन (kadācana) - at any time;]
(He who perceives the distinctions in the forms, qualities, and actions of creatures such as fish and tortoise, as well as in their components, at any place. He who perceives both difference and non-difference attains that state; however, the person who seeks desires perceives only the non-difference among these. Even when there is no difference, distinctions exist, and thus transactions may occur. This applies to the qualifiers, the distinctions, and the non-difference and distinctions. However, this particular one remains stable and consistent, without any instability, in all manifestations and original forms. There is never any distinction in capability or qualities.)
"The Lord's incarnations as fish and tortoise are based on certain qualities and purpose. It is like the various limbs of the same body. When one perceives a difference in the undifferentiated body of the Lord, they will sink into deep ignorance. To understand the Lord, one should see that He is the same in all His forms. Even where differences are perceived, it is because of his specialities and for the sake of practical conversations. In Him who is special with several specialities, recognising the non-difference is the higher speciality. He stands alone with his special state among the other specials. His various forms, Avataras, and the original form, all have the same specialities, capabilities, and auspicious qualities."
"मत्स्यकूर्मवराहाश्च नृसिंहवटुभार्गवाः। राघवः कृष्णबुद्धौ च कल्किव्यासैतरेयकाः। दत्तो धन्वन्तरिर्यज्ञः कपिलो हंसतापसौ। शिंशुमारो हयास्यश्च हरिः कृष्णश्च धर्मजः। नारायणस्तथेत्याद्याः साक्षान्नारायणः स्वयम्॥"
"matsyakūrmavarāhāśca nṛsiṃhavaṭubhārgavāḥ। rāghavaḥ kṛṣṇabuddhau ca kalkivyāsaitareyakāḥ। datto dhanvantariryajñaḥ kapilo haṃsatāpasau। śiṃśumāro hayāsyaśca hariḥ kṛṣṇaśca dharmajaḥ। nārāyaṇastathetyādyāḥ sākṣānnārāyaṇaḥ svayam॥"
[मत्स्य (matsya) - fish incarnation; कूर्म (kūrma) - tortoise incarnation; वराह (varāha) - boar incarnation; नृसिंह (nṛsiṃha) - man-lion incarnation; वटु (vaṭu) - dwarf incarnation; भार्गवाः (bhārgavāḥ) - descendants of Bhrigu; राघवः (rāghavaḥ) - Rama; कृष्ण (kṛṣṇa) - Krishna; बुद्धौ (buddhau) - Buddha; कल्कि (kalki) - Kalki; व्यास (vyāsa) - Vyasa; ऐतरेयकाः (aitareyakāḥ) - followers of Aitareya; दत्तः (dattaḥ) - Datta; धन्वन्तरिः (dhanvantarīḥ) - Dhanvantari; यज्ञः (yajñaḥ) - sacrifice; कपिलः (kapilaḥ) - Kapila; हंस (haṃsa) - swan; तापसौ (tāpasau) - ascetic; शिंशुमारः (śiṃśumāraḥ) - crocodile; हयास्यः (hayāsyaḥ) - horse-faced; हरिः (hariḥ) - Hari; कृष्णः (kṛṣṇaḥ) - Krishna; धर्मजः (dharmajaḥ) - son of Dharma; नारायणः (nārāyaṇaḥ) - Narayana; तथा (tathā) - thus; इत्याद्याः (ityādyāḥ) - and others; साक्षात् (sākṣāt) - directly; नारायणः (nārāyaṇaḥ) - Narayana; स्वयम् (svayam) - himself;]
(The incarnations of Vishnu include the fish, tortoise, boar, man-lion, dwarf, and the descendants of Bhrigu. Also included are Rama, Krishna, Buddha, Kalki, Vyasa, and the followers of Aitareya. Other forms are Datta, Dhanvantari, the sacrifice, Kapila, the swan, the ascetic, the crocodile, and the horse-faced. Hari, Krishna, the son of Dharma, and Narayana are also mentioned, indicating that all these forms are directly Narayana himself.)
"The avtaras of lord in the form of fish (Matsya), tortoise (Kurma), bore (Varāha), the man-lion (Narasimha), student (Vamana), Bhargava Rāma (Parashurama), Lord Rāghava Rāma, Krishna, Buddha, Kalki, Vyāsa, Itareya, Dattatreya, Dhanvantari, Sacrifice (Yajna), Kapila, Swan (Hamsa), Tāpasa, Shimshumāra, Horse (Hyagraiva), Hari, Lord Dharma's son Krishna, Nārāyana and others are all forms of original Lord Narayana Himself."
"ब्रह्मरुद्रौ शेषविपौ शक्राध्याः नारदस्तथा। सनत्कुमारः कामभवोप्यनिरुद्धो विनायकः॥ सुदर्शनाद्यायुधानि पृथ्वाद्याश्चक्रवर्तिनः। इत्याध्याः विष्णुनाविष्टाः भिन्नाः संसारिणो हरेः॥"
"brahmarudrau śeṣavipau śakrādhyāḥ nāradastathā। sanatkumāraḥ kāmabhavopyaniruddho vināyakaḥ॥ sudarśanādyāyudhāni pṛthvādyāścakravartinaḥ। ityādhyāḥ viṣṇunāviṣṭāḥ bhinnāḥ saṃsāriṇo hareḥ॥"
[ब्रह्मरुद्रौ (brahmarudrau) - Brahma and Rudra; शेषविपौ (śeṣavipau) - Shesha and Vipa; शक्राध्याः (śakrādhyāḥ) - Indra and others; नारदस्तथा (nāradastathā) - Narada as well; सनत्कुमारः (sanatkumāraḥ) - Sanatkumara; कामभवः (kāmabhavaḥ) - Kamabhava; अपि (api) - also; अनिरुद्धः (aniruddhaḥ) - Aniruddha; विनायकः (vināyakaḥ) - Vinayaka; सुदर्शनादि (sudarśanādi) - Sudarshana and others; आयुधानि (āyudhāni) - weapons; पृथ्वाद्याः (pṛthvādyāḥ) - Prithvi and others; चक्रवर्तिनः (cakravartinaḥ) - emperors; इत्याध्याः (ityādhyāḥ) - thus mentioned; विष्णुना (viṣṇunā) - by Vishnu; आविष्टाः (āviṣṭāḥ) - possessed; भिन्नाः (bhinnāḥ) - different; संसारिणः (saṃsāriṇaḥ) - worldly beings; हरेः (hareḥ) - of Hari;]
(Brahma, Rudra, Shesha, Vipa, Indra, Narada, Sanatkumara, Kamabhava, Aniruddha, Vinayaka, Sudarshana, and other divine weapons, along with Prithvi and other emperors, are all manifestations of Vishnu, distinct yet part of the worldly play of Hari.)
"Brahma, Rudra, Shesha, Garuda, Indra and other Dēvas, Nārada, Sanatkumāra, Manmatha, Aniruddha, Vinayaka, Sudarshana and such weapons, King Pruthu and such emperors, have special energies imparted to them from lord Vishnu. But they are different from lord Hari and they dwell in the transmigratory world."
"तेष्वेव लक्ष्मणाद्येषु त्रिष्वेवं च बलादिषु। नरार्जुनादिषु तथा पुनरावेश उच्यते॥ स्वल्पस्तु पुनरावेशो धर्मपुत्रादिषु प्रभोः। एतज्जानाति यस्तस्मिन्प्रीतिरभ्यधिका हरेः। सङ्करज्ञानिनस्तत्र पातस्तमसि च ध्रुवम्॥"
"teṣveva lakṣmaṇādyeṣu triṣvevaṃ ca balādiṣu। narārjunādiṣu tathā punarāveśa ucyate॥ svalpastu punarāveśo dharmaputrādiṣu prabhoḥ। etajjānāti yastasminprītirabhyadhikā hareḥ। saṅkarajñāninastatra pātastamasi ca dhruvam॥"
[तेषु (teṣu) - in those; एव (eva) - indeed; लक्ष्मण (lakṣmaṇa) - Lakshmana; आद्येषु (ādyeṣu) - and others; त्रिषु (triṣu) - in three; एवं (evaṃ) - thus; च (ca) - and; बल (bala) - Bala; आदिषु (ādiṣu) - and others; नर (nara) - Nara; अर्जुन (arjuna) - Arjuna; आदिषु (ādiṣu) - and others; तथा (tathā) - also; पुनरावेश (punarāveśa) - re-entry; उच्यते (ucyate) - is said; स्वल्प (svalpa) - small; तु (tu) - but; पुनरावेश (punarāveśa) - re-entry; धर्मपुत्र (dharmaputra) - Dharmaputra; आदिषु (ādiṣu) - and others; प्रभोः (prabhoḥ) - of the lord; एतत् (etat) - this; जानाति (jānāti) - knows; यः (yaḥ) - who; तस्मिन् (tasmin) - in him; प्रीति (prīti) - affection; अभ्यधिका (abhyadhikā) - excessive; हरेः (hareḥ) - of Hari; सङ्कर (saṅkara) - confusion; ज्ञानिनः (jñāninaḥ) - of the wise; तत्र (tatra) - there; पातः (pātaḥ) - fall; तमसि (tamasi) - in darkness; च (ca) - and; ध्रुवम् (dhruvam) - certainly;]
(Indeed, in those like Lakshmana and others, and in three such as Bala and others, as well as in Nara, Arjuna, and others, re-entry is mentioned. However, there is a small re-entry concerning Dharmaputra and others of the lord. Whoever knows this has excessive affection for Hari. There, the wise fall into confusion and darkness, certainly.)
"The mentioned devas are only born as Lakshmana and others (in Ramayana timeframe). Similarly, they are born again as Balarama and others (during Mahabharata). Therefore, Arjuna and other human forms are said to have gained Vishnu's energy again. The imparted energy varies, with more in Arjuna, and in limited quantity with King Dharmaraya. One who understands these insights is loved by lord Hari and the one who does not understand this correctly will fall into ignorance."
-इत्यादि महावराहे ॥२५॥
-ityādi mahāvarāhe ॥25॥
[इति (iti) - thus; आदि (ādi) - beginning; महावराहे (mahāvarāhe) - in the great boar;]
-such statements are from Mahāvarāha Purāna
