The Līlāvatāras of Lord Caitanya

А. Ч. Бхактиведанта Свами Прабхупада · Нью-Йорк · 1966

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: Śrī Caitanya-caritāmṛta, Madhya-līlā 20.298–313 Type: Caitanya-caritamrta Dated: December 21st 1966 Location: New York Audio file: 661221CC-NEW-YORK.mp3 [taps on microphone]

CC Madhya 20.298মৎস্য, কূর্ম, রঘুনাথ, নৃসিংহ, বামন ।বরাহাদি — লেখা যাঁর না যায় গণন ॥ ২৯৮ ॥matsya, kūrma, raghunātha, nṛsiṁha, vāmanavarāhādi — lekhā yāṅra nā yāya gaṇana“Some of the pastime incarnations are the fish incarnation, the tortoise incarnation, Lord Rāmacandra, Lord Nṛsiṁha, Lord Vāmana and Lord Varāha. There is no end to them.

Purpose and nature of divine incarnations

Prabhupāda: Now Lord Caitanya is describing about līlāvatāra. So they are some of the names of the līlāvatāra. There are innumerable līlāvatāra, but these are some of the names: Matsya, Kūrma, Raghunātha, Nṛsiṁha, Vāmana, Varāhādi.

In Śrīmad-Bhāgavatam there is a verse in which some of the names of the līlāvatāra is mentioned:

CC Madhya 20.299মৎস্যাশ্বকচ্ছপনৃসিংহ-বরাহ-হংস-রাজন্যবিপ্রবিবুধেষু কৃতাবতারঃ ।ত্বং পাসি নস্ত্রিভুবনঞ্চ তথাধুনেশভারং ভুবো হর যদূত্তম বন্দনং তে ॥ ২৯৯ ॥matsyāśva-kacchapa-nṛsiṁha-varāha-haṁsa-rājanya-vipra-vibudheṣu kṛtāvatāraḥtvaṁ pāsi nas tri-bhuvanaṁ ca tathādhuneśabhāraṁ bhuvo hara yadūttama vandanaṁ te“ ‘O Lord of the universe, best of the Yadu dynasty, we are offering our prayers unto You mainly to diminish the heavy burden of the universe. Indeed, You diminished this burden formerly by incarnating in the form of a fish, a horse [Hayagrīva], a tortoise, a lion [Lord Nṛsiṁha], a boar [Lord Varāha] and a swan. You also incarnated as Lord Rāmacandra, Paraśurāma and Vāmana, the dwarf. You have always protected us demigods and the universe in this way. Now please continue.’

So all these incarnations, especially this līlāvatāra, līlā incarnation, they come, they descend on this material world, to settle up some disturbances by the demons.

There are two classes of men in this world, the deva and the asura. Deva means those who are devotees, those who are conscious, Kṛṣṇa conscious, they are called deva, gods, demigods.

And demigod does not mean that something extraordinary.

They are also living entities like us, but they are completely Kṛṣṇa conscious, and therefore they have got unlimited power, and they are entrusted with some of the management of this material world.

They are called deva. And the asuras, demons, atheists, they are not entrusted. They are simply meant for creating disturbances.

So when the atheist class, the number of atheist class, increases, at that time it becomes intolerable for the devas and the gods to remain here, because the asuras can create much disturbances.

So at that time, indrāri-vyākulaṁ lokaṁ mṛḍayanti yuge yuge SB 1.3.28*.* Indrāri. Indra means the demigods, head of the demigods. When his enemies are increased and create disturbance, these līlāvatāra, they come.

As it is stated in the Bhagavad-gītā, paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām [Bg 4.8]: "Just to deliver the faithful and to annihilate the unfaithful," yuge yuge sambhavāmi, "I come in every millenniums."

CC Madhya 20.300লীলাবতারের কৈলুঁ দিগ্‌দরশন ।গুণাবতারের এবে শুন বিবরণ ॥ ৩০০ ॥līlāvatārera kailuṅ dig-daraśanaguṇāvatārera ebe śuna vivaraṇa“I have given a few examples of pastime incarnations. Now I will describe the guṇa-avatāras, the incarnations of the material qualities. Please listen.

Qualitative incarnations and the cosmic hierarchy

Now Lord Caitanya says, "I have mentioned some of the līlāvatāra. Now, Sanātana, you just hear from Me about guṇāvatāra." Guṇāvatāra means the incarnation of the material qualities.

There are three qualities in the material world: goodness, passion and ignorance. So each quality is controlled by the Supreme Lord Himself by His expansion of different incarnation. Brahmā, viṣṇu, śiva—tina guṇa avatāra

Now on these three qualities, material modes of nature, the heads are Brahmā—Brahmā, the first living creature, Brahmā—and Viṣṇu—Viṣṇu, God Himself—and Śiva, Lord Śiva. Śiva's position is between Brahmā and Viṣṇu.

Viṣṇu is God, and Brahmā is living entity. Gradation. Living entity, they are also parts and parcel of God. Śiva is also part and parcel of God. Viṣṇu is also part and parcel of God. But there are degrees of power.

That we have already discussed. Kṛṣṇa is cent percent, Viṣṇu is ninety-four percent, Śiva is eighty-four percent, and we living entities, we are seventy-eight percent.

So tri-guṇa aṅgīkari' kare sṛṣṭy-ādi-vyavahāra [Cc Madhya 20.301]. They have nothing to do with these material modes of nature.

Roles and positions of the Trimurti

Just like a person in charge of the criminal department or jail department, but we should not think that he is also one of the prisoners because he is in charge of the jail department. No.

Similarly, Śiva, Lord Śiva, he is in charge of the modes of ignorance, but he is not ignorant. He is the most enlightened devotee of Lord.

He has got a paramparā, disciplic succession, which is called Viṣṇu-Svāmī-sampradāya*.* Viṣṇu Svāmī* prabhu.* There are four sampradāyas of great devotees of Lord: one from Brahmā, one from Śiva, and one from Lakṣmī and one from the Kumāras.

So Lord Śiva, although he is in charge of the department of the modes of ignorance, but he is not ignorant. You should not mistake that.

Similarly, Brahmā is also in charge of this passionate department, creative initiation. This, whatever we are creating, the creative incentive, that is from Brahmā, passion. And ignorance, they neither create...

They simply destroy. And Viṣṇu, He has taken the charge of maintenance, because without God nobody can maintain us.

Eko bahūnāṁ vidadhāti kāmān: "One personality, one eternal personality, He maintains all other plural eternities." We are also eternities, but we are maintained by Viṣṇu.

Even Brahmā is also maintained by Viṣṇu and Śiva is also maintained by Viṣṇu. So these are three qualitative incarnations: Brahmā, Viṣṇu and Śiva. CC Madhya 20.302ভক্তিমিশ্রকৃতপুণ্যে কোন জীবোত্তম ।রজোগুণে বিভাবিত করি’ তাঁর মন ॥ ৩০২ ॥bhakti-miśra-kṛta-puṇye kona jīvottamarajo-guṇe vibhāvita kari' tāṅra mana“Because of his past pious activities mixed with devotional service, the first-class living entity is influenced by the mode of passion within his mind.

Now, what is the constitution of Brahmā? Brahmā... Just there are so many innumerable living entities. If some of them, they are devotee, but they want to enjoy this material world... They want to enjoy.

So they are devotee for taking some favor from God and want to enjoy this material world, he is called Brahmā. Brahmā's constitutional position is that.

CC Madhya 20.302ভক্তিমিশ্রকৃতপুণ্যে কোন জীবোত্তম ।রজোগুণে বিভাবিত করি’ তাঁর মন ॥ ৩০২ ॥bhakti-miśra-kṛta-puṇye kona jīvottamarajo-guṇe vibhāvita kari' tāṅra mana“Because of his past pious activities mixed with devotional service, the first-class living entity is influenced by the mode of passion within his mind.CC Madhya 20.303গর্ভোদকশায়িদ্বারা শক্তি সঞ্চারি’ ।ব্যষ্টি সৃষ্টি করে কৃষ্ণ ব্রহ্মা-রূপ ধরি’ ॥ ৩০৩ ॥garbhodakaśāyi-dvārā śakti sañcāri'vyaṣṭi sṛṣṭi kare kṛṣṇa brahmā-rūpa dhari'“Such a devotee is empowered by Garbhodakaśāyī Viṣṇu. In this way, an incarnation of Kṛṣṇa in the form of Brahmā engineers the total creation of the universe.

Sometimes such pious living entities are not available, so sometimes Kṛṣṇa Himself becomes Brahmā and for maintenance, for creation.

CC Madhya 20.304ভাস্বান্ যথাশ্মসকলেষু নিজেষু তেজঃস্বীয়ং কিয়ৎ প্রকটয়ত্যপি তদ্বদত্র ।ব্রহ্মা য এষ জগদণ্ডবিধানকর্তাগোবিন্দমাদিপুরুষং তমহং ভজামি ॥ ৩০৪ ॥bhāsvān yathāśma-sakaleṣu nijeṣu tejaḥsvīyaṁ kiyat prakaṭayaty api tadvad atrabrahmā ya eṣa jagad-aṇḍa-vidhāna-kartāgovindam ādi-puruṣaṁ tam ahaṁ bhajāmi“ ‘The sun manifests his brilliance in a gem, although it is stone. Similarly, the original Personality of Godhead, Govinda, manifests His special power in a pious living entity. Thus the living entity becomes Brahmā and manages the affairs of the universe. Let me worship Govinda, the original Personality of Godhead.’

Now, Brahmā's description is given here, that bhāsvān yathāśma-sakaleṣu nijeṣu tejaḥ. Just like valuable stone... The example is very nice, valuable stone, just like diamond. Diamond has got power to illuminate.

And what is this diamond? The diamond is made by the interaction of sunshine. All these valuable stones, they are products of sunshine.

So as the diamond has got power of shining power, it is derived from the sun, or diamond..., the moon also, it derives power from the sun, similarly, Brahmā, although he is very powerful, he is known as creator of this universe, but he is just like diamond.

He inherits power from the Supreme Lord, so he becomes powerful. Bhāsvān yathāśma-sakaleṣu nijeṣu tejaḥ. That is simple a bit of power. Just like a diamond, diamond also illuminating, but it is not original luminous.

Original luminous is sun, and the illumination expanded by diamond is not so valuable as the sunshine. Similarly, Brahmā, although we see him so powerful, he has little power derived from the Supreme Lord.

That is the example given here: CC Madhya 20.305কোন কল্পে যদি যোগ্য জীব নাহি পায় ।আপনে ঈশ্বর তবে অংশে ‘ব্ৰহ্মা’ হয় ॥ ৩০৫ ॥kona kalpe yadi yogya jīva nāhi pāyaāpane īśvara tabe amśe 'brahmā' haya“If in a kalpa a suitable living entity is not available to take charge of Brahmā’s post, the Supreme Personality of Godhead Himself personally expands and becomes Lord Brahmā.Kona kalpe. There are... Kalpa means the duration of one creation.

This material creation, bhūtvā bhūtvā pralīyate [Bg 8.19], it is created at a certain interval, and it stays for some time, again it is annihilated.

So again, at the time of creation, if somebody is not available, then the Supreme Lord Kṛṣṇa, He becomes Brahmā Himself.

CC Madhya 20.306যস্যাঙ্ঘ্রিপঙ্কজরজোঽখিললোকপালৈ-র্মৌল্যুত্তমৈর্ধৃতমুপাসিত-তীর্থতীর্থম্ ।ব্রহ্মা ভবোঽহমপি যস্য কলাঃ কলায়াঃশ্রীশ্চোদ্বহেম চিরমস্য নৃপাসনং ক্ব ॥ ৩০৬ ॥yasyāṅghri-paṅkaja-rajo 'khila-loka-pālairmauly-uttamair dhṛtam upāsita-tīrtha-tīrthambrahmā bhavo 'ham api yasya kalāḥ kalāyāḥśrīś codvahema ciram asya nṛpāsanaṁ kva“ ‘What is the value of a throne to Lord Kṛṣṇa? The masters of the various planetary systems accept the dust of His lotus feet on their crowned heads. That dust makes the holy places sacred, and even Lord Brahmā, Lord Śiva, Lakṣmī and I Myself, who are all portions of His plenary portion, eternally carry that dust on our heads.’

So,

Lord Shiva and the material energy

CC Madhya 20.307নিজাংশ-কলায় কৃষ্ণ তমো-গুণ অঙ্গীকরি’ ।সংহারার্থে মায়া-সঙ্গে রুদ্র-রূপ ধরে ॥ ৩০৭ ॥nijāmśa-kalāya kṛṣṇa tamo-guṇa aṅgīkari'saṁhārārthe māyā-saṅge rudra-rūpa dhari“Lord Kṛṣṇa, the Supreme Personality of Godhead, expands a portion of His plenary portion and, accepting the association of the material mode of ignorance, assumes the form of Rudra to dissolve the cosmic manifestation.

Similarly, sometimes, when Śiva is not available... Śiva is available. Nijāṁśa-kalāya kṛṣṇa tamo-guṇa aṅgīkari'. Now Kṛṣṇa, the Lord Himself, when He accepts the management of these modes of ignorance, He is called Śiva.

So Śiva, Śiva is God, but because he is in the department of ignorance, therefore his name is Śiva.

He makes śiva. Śiva, another meaning of śiva is "auspicious." These inauspicious persons who are in ignorance, for them, Śiva worship, worship of Lord Śiva, is recommended so that gradually they come to the modes of passion and goodness, and then they are liberated.

So nijāṁśa-kalāya kṛṣṇa tamo-guṇa aṅgīkari', saṁhārārthe. But his business is destruction. When there is some destruction in this material world, you should know that is the action of Śiva.

Perhaps you have seen one statue that is very popular, sold in antique shops—Naṭarāja, dancing and fire, all round there is fire. When Śiva begins to dance, his dance is very serious.

As you dance, kṛṣṇa-kīrtana, so similarly Śiva also dances for annihilation. There is fire. By his dancing, there will be fire.

Saṁhārārthe māyā-saṅge rudra-rūpa dhari. Māyā-saṅge. He has got connection with this material energy, and he is meant for destruction. Material energy is under the, I mean to say, control of this Śiva-rūpa of Kṛṣṇa.

Therefore he is called father. He is called father, and the material energy is called mother. Father and mother, Durgā. CC Madhya 20.308মায়াসঙ্গ-বিকারী রুদ্র — ভিন্নাভিন্ন রূপ ।জীবতত্ত্ব নহে, নহে কৃষ্ণের ‘স্বরূপ’ ॥ ৩০৮ ॥māyā-saṅga-vikārī rudra — bhinnābhinna rūpajīva-tattva nahe, nahe kṛṣṇera 'svarūpa'“Rudra, Lord Śiva, has various forms, which are transformations brought about by association with māyā. Although Rudra is not on a level with the jīva-tattvas, he still cannot be considered a personal expansion of Lord Kṛṣṇa.

And because he has connection with this illusory energy, therefore he is not exactly God. God has nothing to do with this material energy, illusory energy. He is never illusioned.

But Śiva, Lord Śiva, he has connection with Durgā, the material energy. Therefore his position is between the living entity and Kṛṣṇa.

Now Lord Caitanya is quoting one verse from Brahma-saṁhitā about the real position of Śiva: CC Madhya 20.309দুগ্ধ যেন অম্লযোগে দধিরূপ ধরে ।দুগ্ধান্তর বস্তু নহে, দুগ্ধ হৈতে নারে ॥ ৩০৯ ॥dugdha yena amla-yoge dadhi-rūpa dharedugdhāntara vastu nahe, dugdha haite nāre“Milk is transformed into yogurt when it associates with a yogurt culture. Thus yogurt is nothing but milk, but still it is not milk.A very nice example.

Just like if you mix up with milk something sour and it turns into yogurt or curd, similarly, the difference between Śiva and Lord Kṛṣṇa is like that.

He is Kṛṣṇa, but because he is mixed up with this material energy, therefore he is something like that yogurt. So yogurt, the constitutional position of yogurt is nothing but milk, but it cannot become milk again.

Once turned into yogurt, there is no possibility of turning into milk. Neither you can derive the benefit of milk from yogurt. Yogurt is used for some purpose; milk is used for some other purpose.

Similarly, those who are worshipers of Śiva, they cannot derive the same benefit as persons who are in Kṛṣṇa consciousness. Just like you cannot derive the same benefit by drinking..., by taking yogurt.

If you require milk, if I supply you yogurt, it will give another, I mean to say, disturbance.

Similarly, the distinction is given here, and He is quoting from Brahma-saṁhitā, most authoritative literature in this connection.

CC Madhya 20.310ক্ষীরং যথা দধি বিকারবিশেষযোগাৎসংজায়তে ন তু ততঃ পৃথগস্তি হেতোঃ ।যঃ শম্ভুতামপি তথা সমুপৈতি কার্যাদ্গোবিন্দমাদিপুরুষং তমহং ভজামি ॥ ৩১০ ॥kṣīraṁ yathā dadhi vikāra-viśeṣa-yogātsañjāyate na tu tataḥ pṛthag asti hetoḥyaḥ śambhutām api tathā samupaiti kāryādgovindam ādi-puruṣaṁ tam ahaṁ bhajāmi“ ‘Milk changes into yogurt when mixed with a yogurt culture, but actually it is constitutionally nothing but milk. Similarly, Govinda, the Supreme Personality of Godhead, assumes the form of Lord Śiva [Śambhu] for the special purpose of material transactions. I offer my obeisances at His lotus feet.’

Śiva is not different from Kṛṣṇa, but it is added with this material energy. Therefore Śiva has turned into yogurt.

But somebody is required for destruction, so that destruction part is taken by Śiva, and he is in charge of this tamo-guṇa. CC Madhya 20.311‘শিব’ — মায়াশক্তিসঙ্গী, তমোগুণাবেশ ।মায়াতীত, গুণাতীত ‘বিষ্ণু’ — পরমেশ ॥ ৩১১ ॥'śiva' — māyā-śakti-saṅgī, tamo-guṇāveśamāyātīta, guṇātīta 'viṣṇu' — parameśa“Lord Śiva is an associate of the external energy; therefore he is absorbed in the material quality of darkness. Lord Viṣṇu is transcendental to māyā and the qualities of māyā. Therefore He is the Supreme Personality of Godhead.

Transcendental nature of Lord Vishnu

So, therefore Viṣṇu and Śiva, the difference is that Viṣṇu is never in touch of this illusory energy, or material energy, but Śiva is in intimate touch with the material energy.

That is the difference between Śiva and Viṣṇu. CC Madhya 20.312শিবঃ শক্তিযুক্তঃ শশ্বৎ ত্রিলিঙ্গো গুণসংবৃতঃ ।বৈকারিকস্তৈজসশ্চ তামসশ্চেত্যহং ত্রিধা ॥ ৩১২ ॥śivaḥ śakti-yuktaḥ śaśvattri-liṅgo guṇa-saṁvṛtaḥvaikārikas taijasaś catāmasaś cety ahaṁ tridhā“ ‘The truth about Lord Śiva is that he is always covered with three material coverings — vaikārika, taijasa and tāmasa. Because of these three modes of material nature, he always associates with the external energy and egotism itself.’

CC Madhya 20.313হরির্হি নির্গুণঃ সাক্ষাৎ পুরুষঃ প্ৰকৃতেঃ পরঃ ।স সর্বদৃগুপদ্রষ্টা তং ভজন্নির্গুণো ভবেৎ ॥ ৩১৩ ॥harir hi nirguṇaḥ sākṣātpuruṣaḥ prakṛteḥ paraḥsa sarva-dṛg upadraṣṭātaṁ bhajan nirguṇo bhavet“ ‘Śrī 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.’

Now Hari, Viṣṇu, is beyond this material world. That is accepted by Śaṅkarācārya. Nārāyaṇaḥ paraḥ avyaktāt. Nārāyaṇa, Hari...

Although Śaṅkarācārya is impersonalist, but he has accepted Nārāyaṇa, Hari, the Supreme Lord, as beyond this material infection. Nārāyaṇaḥ paraḥ avyaktāt. And he has also agreed to accept Kṛṣṇa.

Sa bhagavān svayaṁ kṛṣṇaḥ. That Supreme Personality of Godhead is Kṛṣṇa. Accepted by Śaṅkarācārya.

Those who are reading the commentary by Śaṅkarācārya on the Bhagavad-gītā, he will find in the beginning of that, nārāyaṇaḥ paraḥ.

So it is also confirmed in Śrīmad-Bhāgavatam that harir hi nirguṇaḥ sākṣāt: "Hari, the Supreme Personality of Godhead, He is beyond the touch of this material qualities." Therefore His body is sac-cid-ānanda-vigrahaḥ [Bs 5.1].

His body is not made of this tri-guṇa.

Overcoming material modes through service

Our this material body is made of these three guṇas: sattva-guṇa, rajo-guṇa, tamo-guṇa. Those who have got this body from the modes of goodness, they are called brāhmaṇas, or the most intelligent persons.

And those who have got their body from the modes of passion, they are called kṣatriyas. They have got creative initiation. And those who are mixed, they are called vaiśyas, or the mercantile community.

And those who have got purely body from modes of ignorance, they are called śūdras. So harir hi... But Bhagavān, the Supreme Personality of Godhead, is beyond this. He is transcendental.

Harir hi nirguṇaḥ sākṣāt puruṣaḥ prakṛteḥ paraḥ. Prakṛteḥ paraḥ means... Prakṛti means nature. This material nature, He is beyond this material nature. Prakṛteḥ paraḥ.

The advantage is that if you want to get release from the infection of these three guṇas, three qualities, then you have to render devotional service to the Lord. That is Kṛṣṇa consciousness.

Taṁ Nirguṇo bhavet. Nirguṇa, when there is mention of nirguṇa, nirguṇa does not mean quality-less. Nirguṇa means without these contaminous three qualities of material nature. There are transcendental qualities.

Those transcendental qualities... You have got the list, twenty-six qualities of the devotee. Those are transcendental qualities. Those transcendental qualities are in God as well as in the living entity.

But when the living entity comes in contact with material nature, those transcendental qualities are covered by the material qualities. So they are not manifested.

But as soon as one becomes Kṛṣṇa conscious, those transcendental qualities automatically develop. Because they are already there. It is stated that kṛṣṇa-... What is that?

The idea is that these qualities are already there. Nitya-siddha kṛṣṇa-bhakti sādhya kabhu naya These qualities are not acquired. The transcendental qualities are not acquired. Rather, these material qualities are acquired.

But transcendental qualities are there in minute particles. As the transcendental qualities are there in God, similarly, transcendental qualities are in living entities also.

But when they are covered by these material qualities, the material qualities which we exhibit in the material world, that is acquired. But transcendental qualities are not acquired.

So nitya-siddha kṛṣṇa-bhakti sādhya kabhu naya. They are not acquired.

Śravaṇādi-śuddha-citte karaye udaya [Cc Madhya 22.107]. Those transcendental qualities again revive themself by this process: śravaṇādi-śuddha-citte. As you purify your heart by this process of hearing transcendental messages from Godhead, as your heart becomes purified, those transcendental qualities automatically develop.

And when fully developed, it is called nirguṇa, nirguṇa, without any material qualities. That nirguṇa stage can be obtained, can be achieved, in touch with the nirguṇa, Kṛṣṇa.

Therefore it is stated, sa sarva-dṛg upadraṣṭā taṁ bhajan. Bhajan. Bhajan means by rendering devotional service to Him, that Supreme Lord, you get revived your transcendental qualities.

And when you revive your transcendental qualities, that means you are liberated, you are happy, you are transferred to the spiritual world. Thank you very much. Any question? [end]