TRANSLATION
In order to deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I advent Myself millennium after millennium.
PURPORT
According to
Bhagavad-gītā,
a
sādhu
(holyman) is a man in Kṛṣṇa consciousness. A person may appear to be irreligious, but if he has the qualifications of Kṛṣṇa consciousness wholly and fully, he is to be understood to be a
sādhu.
And
duṣkṛtam
applies to one who doesn't care for Kṛṣṇa consciousness. Such miscreants, or
duṣkṛtam,
are described as foolish and the lowest of mankind, even though they may be decorated with mundane education; whereas another person, who is one hundred percent engaged in Kṛṣṇa consciousness, is accepted as
sādhu,
even though such a person may neither be learned nor well cultured. As far as the atheistic are concerned, it is not necessary for the Supreme Lord to appear as He is to destroy them, as He did with the demons Rāvaṇa and Kaṁsa. The Lord has many agents who are quite competent to vanquish demons. But the Lord especially descends to appease His unalloyed devotees, who are always harassed by the demonic. The demon harasses the devotee, even though the latter may happen to be his kin. Although Prahlāda Mahārāja was the son of Hiraṇyakaśipu, he was nonetheless persecuted by his father; although Devakī, the mother of Kṛṣṇa, was the sister of Kaṁsa, she and her husband Vasudeva were persecuted only because Kṛṣṇa was to be born of them. So Lord Kṛṣṇa appeared primarily to deliver Devakī, rather than kill Kaṁsa, but both were performed simultaneously. Therefore it is said here that to deliver the devotee and vanquish the demon miscreants, the Lord appears in different incarnations.
In the Caitanya-caritāmṛta of Kṛṣṇadāsa Kavirāja, the following verses summarize these principles of incarnation:
sṛṣṭi-hetu yei mūrti prapañce avatare
sei īśvara-mūrti 'avatāra' nāma dhare
māyātita paravyome savāra avasthāna
viśve 'avatāri' dhare 'avatāra' nāma.
"The
avatāra,
or incarnation of Godhead, descends from the kingdom of God for material manifestation. And the particular form of the Personality of Godhead who so descends is called an incarnation, or
avatāra.
Such incarnations are situated in the spiritual world, the kingdom of God. When they descend to the material creation, they assume the name
avatāra."
There are various kinds of
avatāras,
such as
puruṣāvatāras, guṇāvatāras, līlāvatāras, śaktyāveśa avatāras, manvantara-avatāras
and
yugāvatāras-
all appearing on schedule all over the universe. But Lord Kṛṣṇa is the primeval Lord, the fountainhead of all
avatāras.
Lord Śrī Kṛṣṇa descends for the specific purposes of mitigating the anxieties of the pure devotees, who are very anxious to see Him in His original Vṛndāvana pastimes. Therefore, the prime purpose of the Kṛṣṇa
avatāra
is to satisfy His unalloyed devotees.
The Lord says that He incarnates Himself in every millennium. This indicates that He incarnates also in the age of Kali. As stated in the
Śrīmad-Bhāgavatam,
the incarnation in the age of Kali is Lord Caitanya Mahaprabhu, who spread the worship of Kṛṣṇa by the
saṅkīrtana
movement (congregational chanting of the holy names), and spread Kṛṣṇa consciousness throughout India. He predicted that this culture of
saṅkīrtana
would be broadcast all over the world, from town to town and village to village. Lord Caitanya as the incarnation of Kṛṣṇa, the Personality of Godhead, is described secretly but not directly in the confidential parts of the revealed scriptures, such as the
Upaniṣads, Mahābhārata, Bhāgavatam,
etc. The devotees of Lord Kṛṣṇa are much attracted by the
saṅkīrtana
movement of Lord Caitanya. This
avatāra
of the Lord does not kill the miscreants, but delivers them by the causeless mercy of the Lord.
Bg 4.9
TEXT 9
TEXT
janma karma ca me divyam
evaṁ yo vetti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti so 'rjuna
SYNONYMS
janma-
birth;
karma-
work;
ca-
also;
me-
of Mine;
divyam-
transcendental;
evam-
like this;
yaḥ-
anyone who;
vetti-
knows;
tattvataḥ-
in reality;
tyaktvā-
leaving aside;
deham-
this body;
punaḥ-
again;
janma-
birth;
na-
never;
eti-
does attain;
mām-
unto Me;
eti-
does attain;
saḥ-
he;
arjuna-
O Arjuna.
TRANSLATION
One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.
PURPORT
The Lord's descent from His transcendental abode is already explained in the 6th verse. One who can understand the truth of the appearance of the Personality of Godhead is already liberated from material bondage, and therefore he returns to the kingdom of God immediately after quitting this present material body. Such liberation of the living entity from material bondage is not at all easy. The impersonalists and the
yogīs
attain liberation only after much trouble and many, many births. Even then, the liberation they achieve-merging into the impersonal
brahmajyoti
of the Lord-is only partial, and there is the risk of returning again to this material world. But the devotee, simply by understanding the transcendental nature of the body and activities of the Lord, attains the abode of the Lord after ending this body and does not run the risk of returning again to this material world. In the
Brahma-saṁhitā
it is stated that the Lord has many, many forms and incarnations:
advaitam acyutam anādim ananta-rūpam.
Although there are many transcendental forms of the Lord, they are still one and the same Supreme Personality of Godhead. One has to understand this fact with conviction, although it is incomprehensible to mundane scholars and empiric philosophers. As stated in the
Vedas:
eko devo nitya-līlānurakto bhakta-vyāpī hṛdy antarātmā.
"The one Supreme Personality of Godhead is eternally engaged in many, many transcendental forms in relationships with His unalloyed devotees." This Vedic version is confirmed in this verse of the
Gītā
personally by the Lord. He who accepts this truth on the strength of the authority of the
Vedas
and of the Supreme Personality of Godhead and who does not waste time in philosophical speculations attains the highest perfectional stage of liberation. Simply by accepting this truth on faith, one can, without a doubt, attain liberation. The Vedic version,
"tattvamasi,"
is actually applied in this case. Anyone who understands Lord Kṛṣṇa to be the Supreme, or who says unto the Lord, "You are the same Supreme Brahman, the Personality of Godhead" is certainly liberated instantly, and consequently his entrance into the transcendental association of the Lord is guaranteed. In other words, such a faithful devotee of the Lord attains perfection, and this is confirmed by the following Vedic assertion:
tam eva viditvātimṛtyumeti nānyaḥ panthā vidyate ayanāya.
One can attain the perfect stage of liberation from birth and death simply by knowing the Lord, the Supreme Personality of Godhead. There is no alternative because anyone who does not understand Lord Kṛṣṇa as the Supreme Personality of Godhead is surely in the mode of ignorance. Consequently he will not attain salvation, simply, so to speak, by licking the outer surface of the bottle of honey, or by interpreting the
Bhagavad-gītā
according to mundane scholarship. Such empiric philosophers may assume very important roles in the material world, but they are not necessarily eligible for liberation. Such puffed up mundane scholars have to wait for the causeless mercy of the devotee of the Lord. One should therefore cultivate Kṛṣṇa consciousness with faith and knowledge, and in this way attain perfection.
Bg 4.10
TEXT 10
TEXT
vīta-rāga-bhaya-krodhā
man-mayā mām upāśritāḥ
bahavo jñāna-tapasā
pūtā mad-bhāvam āgatāḥ
SYNONYMS
vīta-
freed from;
rāga-
attachment;
bhaya-
fear;
krodhāḥ-
anger;
mat-mayā-
fully in Me;
mām-
unto Me;
upāśritāḥ-
being fully situated;
bahavaḥ
-many;
jñāna-
knowledge;
tapasā-
by penance;
pūtāḥ-
being purified;
mat-bhāvam-
transcendental love for Me;
āgatāḥ-
attained.
TRANSLATION
Being freed from attachment, fear and anger, being fully absorbed in Me and taking refuge in Me, many, many persons in the past became purifled by knowledge of Me-and thus they all attained transcendental love for Me.
PURPORT
As described above, it is very difficult for a person who is too materially affected to understand the personal nature of the Supreme Absolute Truth. Generally, people who are attached to the bodily conception of life are so absorbed in materialism that it is almost impossible for them to understand that there is a transcendental body which is imperishable, full of knowledge and eternally blissful. In the materialistic concept, the body is perishable, full of ignorance and completely miserable. Therefore, people in general keep this same bodily idea in mind when they are informed of the personal form of the Lord. For such materialistic men, the form of the gigantic material manifestation is supreme. Consequently they consider the Supreme to be impersonal. And because they are too materially absorbed, the conception of retaining the personality after liberation from matter frightens them. When they are informed that spiritual life is also individual and personal, they become afraid of becoming persons again, and so they naturally prefer a kind of merging into the impersonal void. Generally, they compare the living entities to the bubbles of the ocean, which merge into the ocean. That is the highest perfection of spiritual existence attainable without individual personality. This is a kind of fearful stage of life, devoid of perfect knowledge of spiritual existence. Furthermore there are many persons who cannot understand spiritual existence at all. Being embarassed by so many theories and by contradictions of various types of philosophical speculation, they become disgusted or angry and foolishly conclude that there is no supreme cause and that everything is ultimately void. Such people are in a diseased condition of life. Some people are too materially attached and therefore do not give attention to spiritual life, some of them want to merge into the supreme spiritual cause, and some of them disbelieve in everything, being angry at all sorts of spiritual speculation out of hopelessness. This last class of men take to the shelter of some kind of intoxication, and their affective hallucinations are sometimes accepted as spiritual vision. One has to get rid of all three stages of attachment to the material world: negligence of spiritual life, fear of a spiritual personal identity, and the conception of void that underlies the frustration of life. To get free from these three stages of the material concept of life, one has to take complete shelter of the Lord, guided by the bona fide spiritual master, and follow the disciplines and regulative principles of devotional life. The last stage of the devotional life is called
bhāva,
or transcendental love of Godhead.
According to
Bhakti-rasāmṛta-sindhu,
the science of devotional service:
ādau śraddhā tataḥ sādhu-saṅgo 'tha bhajana-kriyā
tato 'nartha-nivṛttiḥ syāt tato niṣṭhā rucis tataḥ
athāsaktis tato bhāvas tataḥ premābhyudañcati
sādhakānām ayaṁ premṇaḥ prādurbhāve bhavet kramaḥ.
"In the beginning one must have a preliminary desire for self-realization. This will bring one to the stage of trying to associate with persons who are spiritually elevated. In next stage one becomes initiated by an elevated spiritual master, and under his instruction the neophyte devotee begins the process of devotional service. By execution of devotional service under the guidance of the spiritual master, one becomes free from all material attachment, attains steadiness in self-realization, and acquires a taste for hearing about the Absolute Personality of Godhead, Śrī Kṛṣṇa. This taste leads one further forward to attachment for Kṛṣṇa consciousness, which is matured in
bhāva,
or the preliminary stage of transcendental love of God. Real love for God is called
premā
, the highest perfectional stage of life." In the
premā
stage there is constant engagement in the transcendental loving service of the Lord. So, by the slow process of devotional service, under the guidance of the bona fide spiritual master, one can attain the highest stage, being freed from all material attachment, from the fearfulness of one's individual spiritual personality, and from the frustrations resulting from void philosophy. Then one can ultimately attain to the abode of the Supreme Lord.
Bg 4.11
TEXT 11
TEXT
ye yathā māṁ prapadyante
tāṁs tathaiva bhajāmy aham
mama vartmānuvartante
manuṣyāḥ pārtha sarvaśaḥ
SYNONYMS
ye-
all of them;
yathā-
as;
mām-
unto Me;
prapadyante-
surrender;
tān-
unto them;
tathā-
so;
eva-
certainly;
bhajāmi-
do I reward;
aham-
I;
mama-
My;
vartma-
path;
anuvartante-
do follow;
manuṣyāḥ-
all men;
pārtha-
O son of Pṛthā;
sarvaśaḥ-
in all respects.