SB 02.06.42 adyo 'vatarah purusah parasya... cited

Expressions researched:
"adyo 'vatarah purusah parasya" |"dravyam vikaro guna indriyani" |"kalah svabhavah sad-asan-manas ca" |"virat svarat sthasnu carisnu bhumnah"

SB Canto 2

SB 2.6.42, Translation and Purport:

Kāraṇārṇavaśāyī Viṣṇu is the first incarnation of the Supreme Lord, and He is the master of eternal time, space, cause and effects, mind, the elements, the material ego, the modes of nature, the senses, the universal form of the Lord, Garbhodakaśāyī Viṣṇu, and the sum total of all living beings, both moving and nonmoving.

That the material creation is not permanent has been discussed many times hereinbefore. The material creation is but a temporary exhibition of the material energy of the Almighty God. This material manifestation is necessary to give a chance to the conditioned souls who are unwilling to associate with the Lord in the relationship of loving transcendental service. Such unwilling conditioned souls are not allowed to enter into the liberated life of spiritual existence because at heart they are not willing to serve. Instead, they want to enjoy themselves as imitation Gods. The living entities are constitutionally eternal servitors of the Lord, but some of them, because of misusing their independence, do not wish to serve; therefore they are allowed to enjoy the material nature, which is called māyā, or illusion. It is called illusion because the living beings under the clutches of māyā are not factually enjoyers, although they think that they are, being illusioned by māyā. Such illusioned living entities are given a chance at intervals to rectify their perverted mentality of becoming false masters of the material nature, and they are imparted lessons from the Vedas about their eternal relationship with the Supreme Lord Kṛṣṇa (vedaiś ca sarvair aham eva vedyaḥ (BG 15.15)). So the temporary creation of the material manifestation is an exhibition of the material energy of the Lord, and to manage the whole show the Supreme Lord incarnates Himself as the Kāraṇārṇavaśāyī Viṣṇu just as a magistrate is deputed by the government to manage affairs temporarily. This Kāraṇodakaśāyī Viṣṇu causes the manifestation of material creation by looking over His material energy (sa aikṣata). In the first volume of this book we have already discussed to some extent the explanation of the verse jagṛhe pauruṣaṁ rūpam. The duration of the illusory play of material creation is called a kalpa, and we have already discussed the creation's taking place in kalpa after kalpa. By His incarnation and potential activities, the complete ingredients of creation, namely time, space, cause, result, mind, the gross and subtle elements and their interactional modes of nature—goodness, passion and ignorance—and then the senses and their reservoir source, the gigantic universal form as the second incarnation Garbhodakaśāyī Viṣṇu, and all living beings, both moving and standing, which come out of the second incarnation, all became manifested. Ultimately, all these creative elements and the creation itself are but potential manifestations of the Supreme Lord; nothing is independent of the control of the Supreme Being. This first incarnation in the material creation, namely Kāraṇārṇavaśāyī Viṣṇu, is the plenary part of the original Personality of Godhead, Śrī Kṛṣṇa, described in the Brahma-saṁhitā (5.48) as follows:

yasyaika-niśvasita-kālam athāvalambya

jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ

viṣṇur mahān sa iha yasya kalā-viśeṣo

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

All the innumerable universes are maintained only during the breathing period of Mahā-viṣṇu, or Kāraṇārṇavaśāyī Viṣṇu, who is only a plenary part of Govinda, the original Personality of Godhead Lord Kṛṣṇa.

CC Adi-lila

CC Adi 5.83, Translation and Purport:

"The puruṣa (Mahā-Viṣṇu) is the primary incarnation of the Supreme Personality of Godhead. Time, nature, prakṛti (as cause and effect), the mind, the material elements, false ego, the modes of nature, the senses, the universal form, complete independence and the moving and nonmoving beings appear subsequently as His opulences."

Describing the incarnations and their symptoms, the Laghu-bhāgavatāmṛta has stated that when Lord Kṛṣṇa descends to conduct the creative affairs of the material manifestation, He is an avatāra, or incarnation. The two categories of avatāras are empowered devotees and tad-ekātma-rūpa (the Lord Himself). An example of tad-ekātma-rūpa is Śeṣa, and an example of a devotee is Vasudeva, the father of Lord Kṛṣṇa. Śrīla Baladeva Vidyābhūṣaṇa has commented that the material cosmic manifestation is a partial kingdom of God where God must sometimes come to execute a specific function. The plenary portion of the Lord through whom Lord Kṛṣṇa executes such actions is called Mahā-Viṣṇu, who is the primal beginning of all incarnations. Inexperienced observers presume that the material energy provides both the cause and the elements of the cosmic manifestation and that the living entities are the enjoyers of material nature. But the devotees of the Bhāgavata school, which has scrutinizingly examined the entire situation, can understand that material nature can independently be neither the supplier of the material elements nor the cause of the material manifestation. Material nature gets the power to supply the material elements from the glance of the supreme puruṣa, Mahā-Viṣṇu, and when empowered by Him she is called the cause of the material manifestation. Both features of material nature, as the cause of the material creation and as the source of its elements, exist due to the glance of the Supreme Personality of Godhead. The various expansions of the Supreme Lord who act to empower the material energy are known as plenary expansions or incarnations. As illustrated by the example of many flames lit from one flame, all these plenary expansions and incarnations are as good as Viṣṇu Himself; nevertheless, because of their activities in controlling māyā, sometimes they are known as māyika, or having a relationship with māyā. This is a verse from Śrīmad-Bhāgavatam (SB 2.6.42).

CC Madhya-lila

CC Madhya 20.267, Translation and Purport:

“"Kāraṇodakaśāyī Viṣṇu (Mahā-Viṣṇu) is the first incarnation of the Supreme Lord, and He is the master of eternal time, space, cause and effects, the mind, the elements, the material ego, the modes of nature, the senses, the universal form of the Lord, Garbhodakaśāyī Viṣṇu and the sum total of all living beings, both moving and nonmoving."

This is a quotation from Śrīmad-Bhāgavatam (SB 2.6.42). For an explanation, refer to Ādi-līlā, Chapter Five, verse 83.

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter 8:

Lord Caitanya continued explaining to Sanātana Gosvāmīabout Lord Kṛṣṇa's avatāras, or incarnations, which are His expansions who come to the material creation. The word avatāra means "one who descends from the spiritual sky." In the spiritual sky there are innumerable Vaikuṇṭha planets, and from these planets the expansions of the Supreme Personality of Godhead come into this universe.

The first descent of the Supreme Personality of Godhead, from the expansion of Saṅkarṣaṇa, is the first puruṣa incarnation. It is stated in Śrīmad-Bhāgavatam (1.3.1) that when the Supreme Personality of Godhead descends as the first puruṣa incarnation of the material creation, He immediately manifests sixteen elementary energies. Known as Mahā-Viṣṇu, He lies within the Causal Ocean, and it is He who is the original incarnation in the material world. Śrīmad-Bhāgavatam (SB 2.6.42) states that He is the Lord of time, nature, cause and effect, mind, ego, the five physical elements, the three modes of nature, the senses and the universal form. He is the independent master of all moving and nonmoving living beings in the material world,

The influence of material nature cannot reach beyond the Virajā, or Causal Ocean, as confirmed in Śrīmad-Bhāgavatam (2.9.10). Neither the modes of material nature (goodness, passion and ignorance) nor material time have any influence on the Vaikuṇṭha planets. On those planets the liberated associates of Kṛṣṇa live eternally, and they are worshiped by both the demigods and the demons.

Material nature acts in two capacities, as māyā and pradhāna. Māyā is the direct cause, and pradhāna refers to the elements of the material manifestation. When the first puruṣa-avatāra, Mahā-Viṣṇu, glances over material nature, material nature becomes agitated, and the puruṣa-avatāra thus impregnates matter with the living entities. Simply by the glance of Mahā-Viṣṇu, consciousness is created, and this consciousness is known as the mahat-tattva. The predominating Deity of the mahat-tattva is Vāsudeva. This created consciousness is then divided into three departmental activities according to the three guṇas, or modes of material nature. Consciousness in the mode of goodness is described in the Eleventh Canto of Śrīmad-Bhāgavatam. The predominating Deity of this mode is Aniruddha. Consciousness in the mode of passion produces intelligence, and the predominating Deity in this case is Pradyumna. He is the master of the senses. Consciousness in the mode of ignorance causes the production of ether (the sky) and the ear. The cosmic manifestation is a combination of all these modes, and in this way innumerable universes are created. No one can count the number of universes.

These innumerable universes are produced from the pores of Mahā-Viṣṇu's body. As innumerable atoms pass through the tiny holes in a screen, innumerable universes similarly emanate from the pores of Mahā-Viṣṇu's body. As He breathes out, innumerable universes are produced, and as He inhales, they are annihilated. All of the energies of Mahā-Viṣṇu are spiritual: they have nothing to do with the material energy. In the Brahma-saṁhitā (5.48) it is stated that the predominating deity of each universe, Brahmā, lives only during one breath of Mahā-Viṣṇu. Thus Mahā-Viṣṇu is the original Supersoul of all the universes and the master of all universes as well.

The second Viṣṇu incarnation, Garbhodakaśāyī Viṣṇu, enters each and every universe, spreads perspiration from His body and lies down on that water. From His navel grows the stem of a lotus flower, and on that lotus flower the first creature, Brahmā, is born. Within the stem of that lotus flower are the fourteen divisions of planetary systems, which are created by Brahmā. In the form Garbhodakaśāyī Viṣṇu, the Lord maintains each universe and tends to its needs. Although He is within each material universe, the influence of the material energy cannot touch Him. When it is required, this very same Viṣṇu takes the form of Lord Śiva and annihilates the cosmic creation. The three secondary incarnations—Brahmā, Viṣṇu and Śiva—are the predominating deities of the three modes of material nature. The master of the universe, however, is Garbhodakaśāyī Viṣṇu, who is worshiped as the Hiraṇyagarbha Supersoul. The Vedic hymns describe Him as having thousands of heads.

The third incarnation of Viṣṇu, Kṣīrodakaśāyī Viṣṇu, is the incarnation of the mode of goodness. He is also the Supersoul of all living entities, and He resides on the ocean of milk within the universe. Thus Caitanya Mahāprabhu described the puruṣa-avatāras.

Sri Caitanya-caritamrta Lectures

Lecture on CC Madhya-lila 20.255-281 -- New York, December 17, 1966:

Now, so far this material creation is concerned, it is said here that "By His material potency, He manifests this material world and unlimited universes within the material world." So nobody should think that the material world has come out of nothing, out of void. No. This is confirmed in all Vedic literature and especially in the Brahma-saṁhitā, and in the Bhagavad-gītā also it is stated, mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram (BG 9.10). So material nature is not independent. It is a misunderstanding, a wrong conception, that matter is working out of its own accord. Matter has no power to work. It is a jaḍa-rūpā. Jaḍa-rūpā means it has no moving capacity or, what is called, initiative. Matter has no initiative. Therefore matter cannot manifest in such a way without the direction of the Supreme Lord. Māyā-dvāre sṛje teṅho brahmāṇḍera gaṇa. Actually, it is His direction, but material potency is help only. That's all.

jaḍa haite sṛṣṭi nahe īśvara-śakti vine

tāhātei saṅkarṣaṇa kare śaktira ādhāne

Jaḍa haite, from matter there is no possibility of any creation. The Saṅkarṣaṇa, He is manifestation of Saṅkarṣaṇa, Balarāma. He is the director of this material creation.

īśvarera śaktye sṛṣṭi karaye prakṛti

lauha yena agni-śaktye pāya dāha-śakti

"Just like it is, in contact with the fire the iron becomes red hot and it become fire, similarly, in contact with Saṅkarṣaṇa, this material energy gets potency, and thereby the material manifestation is there."

etau hi viśvasya ca bīja-yonī

rāmo mukundaḥ puruṣaḥ pradhānam

anvīya bhūteṣu vilakṣaṇasya

jñānasya ceśāta imau purāṇau

In the Śrīmad-Bhāgavatam, in the Tenth Canto, it is stated that "This Rāma and Kṛṣṇa"—Rāma means Balarāma, and Kṛṣṇa—"They are the root of this material creation. And both of Them enters into each and every universe and maintains that." Aṇḍāntara-stha-paramāṇu-cayāntara-stham (Bs. 5.35). This is mentioned in Śrīmad-Bhāgavatam:

sṛṣṭi-hetu yei mūrti prapañce avatāre

sei īśvara-mūrti 'avatāra' nāma dhare

"For material creation, the expansion of the Supreme Lord for the purpose of material creation is called incarnation. That is called avatāra."

māyātīta paravyome sabāra avasthāna

viśve avatari' dhare 'avatāra' nāma

"So all Viṣṇu expansions, they are in the spiritual world, and they all of them reside there. But when they come into this material world, it is called incarnation." Actually, avatāra... This Sanskrit name is avatāra. Avatāra means who comes down from the spiritual world. Avatāri. Avatāri means descends. Descends. They are not born of this material energy. They descend from the spiritual world.

sei māyā avalokite śrī-saṅkarṣaṇa

puruṣa-rūpe avatīrṇa ha-ilā prathama

Now, puruṣa-rūpe, the first incarnation for this material creation, the Mahā-Viṣṇu, sa aikṣata. Simply by His glance, this material world begins its activity.

sei māyā avalokite sri-saṅkarṣaṇa

puruṣa-rūpa avatīrṇa ha-ilā prathama

jagṛhe pauruṣaṁ rūpaṁ

bhagavān mahad-ādibhiḥ

sambhūtaṁ ṣoḍaśa-kalam

ādau loka-sisṛkṣayā

Ādau loka-sisṛkṣayā: "Just before the creation the Mahā-Viṣṇu, He takes His incarnation, and He puts His glance on the material energy, and the creation begins."

ādyo 'vatāraḥ puruṣaḥ parasya

kālaḥ svabhāvaḥ sad-asan-manaś ca

dravyaṁ vikāro guṇa indriyāṇi

virāṭ svarāṭ sthāsnu cariṣṇu bhūmnaḥ

So ādyo avatāra, the first puruṣāvatāra, Mahā-Viṣṇu, is very vast. Just imagine how much great He is, His body is, that from His breathing all these universes are generating.

sei puruṣa virajāte karena śayana

'Kāraṇodakaśāyī' nāma jagat-kāraṇa

"That puruṣāvatāra, the first incarnation of puruṣa, He lies down in the water of Causal Ocean, and His name is Kāraṇodakaśāyī Viṣṇu."

kāraṇābdhi-pāre māyāra nitya avasthiti

virajāra pāre paravyome nāhi gati

Kāraṇābdhi-pāre. Just on the other side of the ocean, Causal Ocean, this material energy is situated. Virajāra pāre paravyome nāhi gati. And this material energy has no entrance in the spiritual kingdom.

pravartate tatra rajas tamas tayoḥ

sattvaṁ ca miśraṁ na ca kāla-vikramaḥ

na yatra māyā kim utāpare harer

anuvratā yatra surāsurārcitāḥ

Now, the description of the spiritual world is that there is no rajas-tamaḥ. These modes of passion and modes of ignorance is not there. Śuddha-sattva. Śuddha-sattva means simply goodness, pure goodness, without any tinge of passion and ignorance. So pravartate yatra rajas tamas tayoḥ sattvaṁ ca miśraṁ na ca kāla-vikramaḥ. There is no mixed goodness; simply goodness. And na ca kāla-vikramaḥ: "And there is no influence of time." This is the description of the spiritual world: "There is no modes of passion, and there is no modes of ignorance, and there is no influence of time." That means there is simply pure goodness. And in pure goodness we can understand our constitutional position: we can understand what is God, what is creation, everything. These are... Goodness means prakāśa. Prakāśa means knowledge comes out. And so long we are in ignorance and passion, there is no knowledge. In ignorance there is no knowledge at all, in passion there is some glimpse of knowledge, and in goodness there is full knowledge. So the living entities there, they are full of knowledge. Therefore they do not come into this material world. And na yatra kāla-vikramaḥ: and because there is no influence of time, therefore there is no past, present and future. In this material world there is influence of time. Therefore we have got this past, present and future.