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Etat nana avataranam nidhanam vijam avyam
Yasya ansa ansena srijyante deva tiryang naradayah
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#h4##span class="mw-headline" id="ENGLISH_SYNONYMS"#ENGLISH SYNONYMS#/span##/h4#
#div class="synonyms"#
Etat-this (Form), Nana-multifarious, Avataranam-of the incarnations, Nidhanam-source, Vijam-seed, Avyam-indestructible, Yasya-whose, Ansa-plenary portion, Ansena-part of the plenary portion, Srijyante-create, Deva-demigod, Tiryang-animals, Naradayah-humanbeings.
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#h4##span class="mw-headline" id="TRANSLATION"#TRANSLATION#/span##/h4#
#div class="translation"#
This (second manifestation of Purusha) Form is the source and indestructible seed of multifarious incarnations within the universe and from the particles and portion of this form different living entities like the demigods, human beings or other than human beings are created.
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#h4##span class="mw-headline" id="PURPORT"#PURPORT#/span##/h4#
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The Purusha after creating innumerable universes in the Mahat Tattwa enters in each of them as the second Purusha Garbhodakashayee Vishnu. When He saw that within the Universe it is all darkness and is full of space only without any resting place, He filled up half of the universe with water out of His own perspiration of the body and He laid Himself down on the same water. This water is called Garbhodak. Then from His navel the stem of the lotus flower sprouted and on the flower petals the birth of Brahma, or the master engineer of the universal plan, took place. Brahma became the engineer of the Universe and the Lord Himself took charge of the maintenance of the Universe as Vishnu. Brahma is generated from Rajaguna of the Prakriti or the modes of passion in nature and Vishnu became the Lord of the modes of goodness. Vishnu being transcendental to all the modes, He is always aloof from the materialistic affection. This is already explained before. And from Brahma there is Rudra who is in-charge of the modes of ignorance or darkness. He destroys the whole creation by the will of the Lord. Therefore all three namely Brahma, Vishnu and Rudra all are incarnations of the Garvohodakashayee Vishnu. From Brahma the other demigods like the Dakshya, Marichyadi, Manu and many others became incarnated for generating living entities within the Universe. This Garbhodaka Shayee Vishnu is glorified in the Vedas in the hymns of Garvastuti which begins with the description of the Lord as having thousands of heads etc. The Garbhodakshayee Vishnu is the Lord of the Universe and although He appears to be lying within the Universe, He is always transcendental. This is also already explained. Vishnu Who is the Plenary Portion of the Garbhodakshayee Vishnu is the Super Soul of the Universal life and He is known as the maintainer of the Universe or Khirodakashyaee Vishnu. So the three features of the Original Purusha is thus understood. And all the incarnations within the Universe are emanations from this Khirodakashayee Vishnu.
#$p#In different millennium there are different incarnations and they are innumerable although some of them are very prominent as Matsa, Kurma, Varaha, Rama, Nrisingha, Vaman, etc. and so many others. These incarnations are called Leela incarnations. Then there are qualitative incarnations such as the Brahma, Vishnu, Shiva or Rudra who takes charge of the different modes of material nature.
#$p#Lord Vishnu is non-different from the Personality of Godhead. Lord Shiva is in the marginal position between the Personality of Godhead and the living entities or Jivas. Brahma is always a Jiva tatwa. The highest pious living being or the greatest devotee of the Lord is empowered with the potency of the Lord for creation and He is called the Brahma. His power is like the power of the sun reflected in valuable stones and jewels. When there is no such living being to take charge of the post of Brahma the Lord Himself becomes a Brahma and takes charge of the post.
#$p#Lord Shiva is not an ordinary living being. He is the plenary portion of the Lord but because Lord Shiva is in direct touch with the material nature He is not exactly in the same transcendental position as Lord Vishnu. The difference is like that of milk and curd. Curd is nothing but milk and yet it cannot be used in place of the milk.
#$p#The next incarnations are the Manus. Within one day's duration of the life of Brahma (which is calculated by our solar year as 4300000 X 1000 years) there are fourteen Manus. Therefore there are four hundred and twenty Manus in one month of Brahma and five thousands and forty Manus in one year of Brahma. Brahma lives for one hundred years of his age and therefore there are 5040 X 100 or five lacs and four thousands of Manus in the duration of Brahma's life. There are innumerable universes with one Brahma in each of them and all of them are created and annihilated during the breathing time of the Purusha. Therefore one can simply imagine how many crores of Manus are there by one breathing of the Purusha.
#$p#The Manus who are prominent within this Universe are as follows; Yajna as Swayambhuva Manu, Bibhu as Swarochis Manu, Satyasen as Uttam Mahu, Hari as Tamas Manu, Vaikuntha as Raibata Manu, Ajita as Chaksusa Manu, Vaman as Vaibswata Manu. (The present age is under the Vaibaswata Manu) 'Sarbahouma as Savarnya Manu, Rishava as Daksya Savarnya Manu, Viswaksen as Brahma Savarnya Manu, Dharmasetu as Dharma Savarnya Manu, Sudhama as Rudra Savarnya Manu, Yogeswar as Deva Savarnya Manu, Vrihatbhanu as Indrasavarnya Manu. These are the names of one set of fourteen Manus covering 4300000 X 1000 solar years as described above.
#$p#Then there are the Yugavatars or the incarnations of the millenniums. The Yugas are known as the Satya Yuga, Treta Yuga, Dwapara Yuga and the Kali Yuga. The incarnations of each Yuga are of different colours. The colours are like White, Red, Black, and Yellow. In the Dawapara Yuga Lord Krishna in black colour appeared and in the Kali Yuga Lord Chaitanya in yellow colour appeared.
So all the incarnations of the Lord are mentioned in the revealed scriptures. There is no scope for a misnomer to become an incarnation without the reference of Shastras. The incarnation does not declare Himself as the incarnation of the Lord but great sages indicate them by the symptoms mentioned in the revealed scriptures. The features of the incarnation and the particular type of mission which He has to execute are mentioned in the revealed scriptures.
#$p#Apart from the direct incarnations there are innumberable empowered incarnations. They are also mentioned in the revealed scriptures. Such incarnations are directly as well as indirectly empowered. When they are directly empowered they are called the incarnation but when they are indirectly empowered they are called Bibhutis. Such directly empowered incarnations are the Kumaras, Narada, Prithu, Sesha, Ananta etc. So far Bibhutis are concerned they are very explicitly described in the Bhagwat Geeta in the Bibhutiyoga chapter. And for all these different types of incarnations the fountain Head is the Garbhodakashayee Vishnu.
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#h4##span class="mw-headline" id="TEXT_5"#TEXT 5#/span##/h4#
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#dl##dd#etan nānāvatārāṇāṁ#/dd#
#dd#nidhānaṁ bījam avyayam#/dd#
#dd#yasyāṁśāṁśena sṛjyante#/dd#
#dd#deva-tiryaṅ-narādayaḥ#/dd##/dl#
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#h4##span class="mw-headline" id="SYNONYMS"#SYNONYMS#/span##/h4#
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#i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=etat&tab=syno_o&ds=1"#etat#/i# — this (form); #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=nānā&tab=syno_o&ds=1"#nānā#/i# — multifarious; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=avatārāṇām&tab=syno_o&ds=1"#avatārāṇām#/i# — of the incarnations; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=nidhānam&tab=syno_o&ds=1"#nidhānam#/i# — source; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=bījam&tab=syno_o&ds=1"#bījam#/i# — seed; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=avyayam&tab=syno_o&ds=1"#avyayam#/i# — indestructible; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=yasya&tab=syno_o&ds=1"#yasya#/i# — whose; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=aṁśa&tab=syno_o&ds=1"#aṁśa#/i# — plenary portion; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=aṁśena&tab=syno_o&ds=1"#aṁśena#/i# — part of the plenary portion; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=sṛjyante&tab=syno_o&ds=1"#sṛjyante#/i# — create; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=deva&tab=syno_o&ds=1"#deva#/i# — demigods; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=tiryak&tab=syno_o&ds=1"#tiryak#/i# — animals; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=nara&tab=syno_o&ds=1"#nara-#a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=ādayaḥ&tab=syno_o&ds=1"#ādayaḥ#/i# — human beings and others.
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#h4##span class="mw-headline" id="TRANSLATION"#TRANSLATION#/span##/h4#
#div class="translation"#
This form [the second manifestation of the puruṣa] is the source and indestructible seed of multifarious incarnations within the universe. From the particles and portions of this form, different living entities, like demigods, men and others, are created.
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#h4##span class="mw-headline" id="PURPORT"#PURPORT#/span##/h4#
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The #i#puruṣa#/i#, after creating innumerable universes in the #i#mahat-tattva#/i#, entered in each of them as the second #i#puruṣa#/i#, Garbhodakaśāyī Viṣṇu. When He saw that within the universe there was only darkness and space, without a resting place, He filled half of the universe with water from His own perspiration and laid Himself down on the same water. This water is called Garbhodaka. Then from His navel the stem of the lotus flower sprouted, and on the flower petals the birth of Brahmā, or the master engineer of the universal plan, took place. Brahmā became the engineer of the universe, and the Lord Himself took charge of the maintenance of the universe as Viṣṇu. Brahmā was generated from #i#rajo-guṇa#/i# of #i#prakṛti#/i#, or the mode of passion in nature, and Viṣṇu became the Lord of the mode of goodness. Viṣṇu, being transcendental to all the modes, is always aloof from materialistic affection. This has already been explained. From Brahmā there is Rudra (Śiva), who is in charge of the mode of ignorance or darkness. He destroys the whole creation by the will of the Lord. Therefore all three, namely Brahmā, Viṣṇu and Śiva, are incarnations of the Garbhodakaśāyī Viṣṇu. From Brahmā the other demigods like Dakṣa, Marīci, Manu and many others become incarnated to generate living entities within the universe. This Garbhodakaśāyī Viṣṇu is glorified in the #i#Vedas#/i# in the hymns of #i#Garbha-stuti#/i#, which begin with the description of the Lord as having thousands of heads, etc. The Garbhodakaśāyī Viṣṇu is the Lord of the universe, and although He appears to be lying within the universe, He is always transcendental. This also has already been explained. The Viṣṇu who is the plenary portion of the Garbhodakaśāyī Viṣṇu is the Supersoul of the universal life, and He is known as the maintainer of the universe or Kṣīrodakaśāyī Viṣṇu. So the three features of the original #i#puruṣa#/i# are thus understood. And all the incarnations within the universe are emanations from this Kṣīrodakaśāyī Viṣṇu.
#$p#In different millennia there are different incarnations, and they are innumerable, although some of them are very prominent, such as Matsya, Kūrma, Varāha, Rāma, Nṛsiṁha, Vāmana and many others. These incarnations are called #i#līlā#/i# incarnations. Then there are qualitative incarnations such as Brahmā, Viṣṇu, and Śiva (or Rudra) who take charge of the different modes of material nature.
#$p#Lord Viṣṇu is nondifferent from the Personality of Godhead. Lord Śiva is in the marginal position between the Personality of Godhead and the living entities, or #i#jīvas#/i#. Brahmā is always a #i#jīva-tattva#/i#. The highest pious living being, or the greatest devotee of the Lord, is empowered with the potency of the Lord for creation, and he is called Brahmā. His power is like the power of the sun reflected in valuable stones and jewels. When there is no such living being to take charge of the post of Brahmā, the Lord Himself becomes a Brahmā and takes charge of the post.
#$p#Lord Śiva is not an ordinary living being. He is the plenary portion of the Lord, but because Lord Śiva is in direct touch with material nature, he is not exactly in the same transcendental position as Lord Viṣṇu. The difference is like that between milk and curd. Curd is nothing but milk, and yet it cannot be used in place of milk.
#$p#The next incarnations are the Manus. Within one day's duration of the life of Brahmā (which is calculated by our solar year as 4,300,000 x 1,000 years) there are fourteen Manus. Therefore there are 420 Manus in one month of Brahmā and 5,040 Manus in one year of Brahmā. Brahmā lives for one hundred years of his age, and therefore there are 5,040 x 100 or 504,000 Manus in the duration of Brahmā's life. There are innumerable universes, with one Brahmā in each of them, and all of them are created and annihilated during the breathing time of the #i#puruṣa#/i#. Therefore one can simply imagine how many millions of Manus there are during one breath of the #i#puruṣa#/i#.
#$p#The Manus who are prominent within this universe are as follows: Yajña as Svāyambhuva Manu, Vibhu as Svārociṣa Manu, Satyasena as Uttama Manu, Hari as Tāmasa Manu, Vaikuṇṭha as Raivata Manu, Ajita as Cākṣuṣa Manu, Vāmana as Vaivasvata Manu (the present age is under the Vaivasvata Manu), Sārvabhauma as Sāvarṇi Manu, Ṛṣabha as Dakṣasāvarṇi Manu, Viṣvaksena as Brahma-sāvarṇi Manu, Dharmasetu as Dharma-sāvarṇi Manu, Sudhāmā as Rudra-sāvarṇi Manu, Yogeśvara as Deva-sāvarṇi Manu, and Bṛhadbhānu as Indra-sāvarṇi Manu. These are the names of one set of fourteen Manus covering 4,300,000,000 solar years as described above.
#$p#Then there are the #i#yugāvatāras#/i#, or the incarnations of the millennia. The #i#yugas#/i# are known as Satya-yuga, Tretā-yuga, Dvāpara-yuga and Kali-yuga. The incarnations of each #i#yuga#/i# are of different color. The colors are white, red, black and yellow. In the Dvāpara-yuga, Lord Kṛṣṇa in black color appeared, and in the Kali-yuga Lord Caitanya in yellow color appeared.
#$p#So all the incarnations of the Lord are mentioned in the revealed scriptures. There is no scope for an imposter to become an incarnation, for an incarnation must be mentioned in the #i#śāstras#/i#. An incarnation does not declare Himself to be an incarnation of the Lord, but great sages agree by the symptoms mentioned in the revealed scriptures. The features of the incarnation and the particular type of mission which He has to execute are mentioned in the revealed scriptures.
#$p#Apart from the direct incarnations, there are innumerable empowered incarnations. They are also mentioned in the revealed scriptures. Such incarnations are directly as well as indirectly empowered. When they are directly empowered they are called incarnations, but when they are indirectly empowered they are called #i#vibhūtis#/i#. Directly empowered incarnations are the Kumāras, Nārada, Pṛthu, Śeṣa, Ananta, etc. As far as #i#vibhūtis#/i# are concerned, they are very explicitly described in the #i#Bhagavad-gītā#/i# in the #i#Vibhūti-yoga#/i# chapter. And for all these different types of incarnations, the fountainhead is the Garbhodakaśāyī Viṣṇu.
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