Hare Krishna..
All Glories to Param Purush..
Can some body please tell me about Mahā-Viṣṇu,Kṣīrodakaśāyī-Viṣṇu, Garbhodakaśāyi-Viṣṇu and Karanodakasayi- Vishnu and places where they all are located?
Actually i want to know the Hierarchy starting for Lord Krishna-Mahā-Viṣṇu---Kṣīrodakaśāyī-Viṣṇu--- Garbhodakaśāyi-Viṣṇu---Karanodakasayi- Vishnu---Brahma.
Please Help.
Hari bol..
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HARI BOL
JAI ACHARYAS
JAI VAISHANAVAS
NITYANANDA GAURANGA!
ALTHOUGH RADHE JI AND OTHERS AHVE ANSWERED IT. I AM QUOTING FROM KRISHNA SANDARBHA BY GREAT JIVA GOSWAMI ACHARYA:
ANUCCHEDA 1
Text 14
tad evam vishnos tu trini rupani ity adau mahat-srashöritvena prathamam purushakhyam rupam yacchayate, yac ca brahma-samhitadau karanarnavashayi-sankarshanatvena shruyate, tad eva jagrihe iti pratipaditam.
tat-therefore; evam in this way; vishnoh-of Vishnu; tu-certainly; trini-three; rupani-forms; iti-thus; adau-in the beginning; mahat-of the mahat-tattva; srashöritvena-by being the creator; prathamam-first; purusha-purusa incarnation; akhyam-named; rupam-form; yacchayate-is presented; yat- which; ca-also; brahma-samhita-in the Brahman-samhita; adau-and other Vedic literatures; karana-arnava-shayi- resting on the causal ocean; sankarshanatvena-as Lord Sankarshana; shruyate-is heard form authorized sources; tat- therefore; eva-certainly; jagrihe iti-the verse beginning with the word jagrihe; pratipaditam-is established.
The first purusha-incarnation is described as the original creator of the ingredients of the material world. This is confirmed in the Satvata Tantra:
"Vishnu, has three forms called purushas The first, Maha-Vishnu, is the creator of the total material energy (mahat), the second is Garbhodakashayi, who is situated within each universe, and the third is Kshirodakashayi, who lives in the heart of every living being."
That first purusha-incarnation, Lord Sankarshana, who lies down on the causal ocean is described in the Brahma-samhita and other Vedic literatures, as well as the verse beginning with the word "jagrihe" which was quoted in Text 9.
Text 15
punah kidrisham tad rupam. tatraha shidasha-kalam tat-shrishöy-upayogi-purna-shaktity arthah.
punah-again; kidrisham-like what?; tat-that: rupam- form; tatra-in this connection; aha-he explains; shodasha-kalam-withthe 16 elements of creation; tat-that; shrishöi-for creation; upayogi-suitable; purna-perfect and complete; shakti-potencies; iti-thus; arthah-the meaning.
To further explain the nature of the Lord, Suta Gosvami uses the word "shodasha-kalam" (with the 16 elements of creation). This word shows that the Lord possesses all potencies required to manifest the material cosmos.
Text 16
tad evam yas tad rupam jagrihe, sa bhagavan. yat tu tena grihitam tat tu sva-shrijyanam ashrayatvat paramatmeti paryavasitam.
tat-that; evam-in this way; yah-who; tat-that; rupam- form; jagrihe-accepted; sah-He; bhagavan-Bhagavan; yat- because; tu-indeed; tena-by Him; grihitam-accepted; tat- therefore; tu-certainly; sva-shrijyanam-of that created by Him; ashrayatvat-because of being the shelter; parama-atma- Paramatma; iti-thus; paryavasitam-determined.
In conclusion, it is Bhagavan who accepts the form of the first purusha-incarnation (Karanodakashayi Vishnu) described in this verse (Text 9). When the Lord enters the universes He assumes the feature known as Paramatma.
Anuccheda 2
Text 1
tasya purusha-rupasya visarga-nidanatvam api pratipadayitum aha sardhena
tasya-of Him; purusha-rupasya-in the form of the purusa incarnation; visarga-the secondary phase of creation; nidanatvam-the state of giving; api-also; pratipadayitum-to conclusively describe; aha-speaks; sardhena-the following one and a half verses.
To describe how the second purusha-incarnation arranges the activities of the secondary phase of creation within each universe, (Suta Gosvami) speaks the next one and a half verses (Shrimad-Bhagavatam 1.3.2-3):
Text 2
yasyambhasi shayanasya
yoga-nidram vitanvatah
nabhi-hradambujad asid
brahma vishva-shrijam patih
yasyavayava-samsthanaih
kalpito loka-vistarah
yasya-whose; ambhasi-in the water; shayanasya-lying down; yoga-nidram-sleeping inmeditation; vitanvatah-ministering; na-bhi-navel; hrada-out of the lake; ambujat-from the lotus; asit-was manifested; brahma-the grandfather of the living beings; vishva-the universe; shrijam-the engineers; patih-master; yasya-whose; avayava-bodily expansion; samsthanaih- situated in; kalpitah-is imagined; loka-planets of inhabitants; vistarah-various;
"A part of the purusha lies down within the water of the universe. From the navel lake of His body sprouts a lotus stem, and from the lotus flower atop this stem, Brahma, the master of all engineers in the universe, becomes manifest. It is believed that all the universal planetary systems are situated on the extensive body of the purusha."*
Text 3
yasya purusha-rupasya dvitiyena vyuhena brahmandam pravishya ambhasi garbhodake shayanasyety adi yojyam.
yasya-of whom; purusha-rupasya-in the form of the purusha incarnation; dvitiyena in the second; vyuhena-expansion; brahma-andam-the material universe; pravishya-having entered; ambhasi-on the water; garbhodake-on the Garbhodaka ocean; shayanasya-resting; iti-thus; adi-beginning; yojyam- suitable.
This verse describes how the second purusha-incarnation (Garbhodakashayi Vishnu) enters the universes and lies down (shayanasya) on the Garbhodaka ocean (ambhasi).
Text 4
yasya ca tadrishatvena tatra shayanasya avayava-samsthanaih sakshac chri-caranadi-sanniveshair lokasya vistaro virad-akarah prapancah kalpitah.
yasya-of whom; ca-also; tadrishatvena-by the state of being like this; tatra-there; shayanasya-resting; avayava- bodily expansions; samsthanaih-situated in; sakshat- directly; shri-carana-of the lotus feet; adi-and other parts of the Lord's transcendental form; sanniveshaih-by contact; lokasya- of the material world; vistarah-the expansion; viraö-akarah-the universal form prapancah-the material cosmos; kalpitah-imagined.
In these verses the words "shayanasya" (resting) and "avayava-samsthanaih" (situated on the limbs of His transcendental form) show that the transcendental feet and other limbs of the Lord were spread throughout the material universe. Because of this entrance of the Lord into the universe it is sometimes considered that the entire universe is the body of the Lord (viraö-rupa).
Text 5
yatha tad-avayava-sanniveshas tathaiva patalam etasya hi pada-mulam ity adina navinopasakan prati manah-sthairyaya prakhyapitah, na tu vastutas tad eva yasya rupam ity arthah.
yatha-just as; tat-His; avayava-bodily expansion; sanniveshah-contact; tatha-in the same way; eva-certainly; patalam-the planets at the bottom of the universe; etasya-of His; hi-exactly; pada-mulam-soles of the feet; iti-thus; adina-beginning with; navina-neophyte; upasakan-devotees; prati-to; manah-of the mind; sthairyaya-for fixing; prakhyapitah-described; na-not; tu-but; vastutah-real; tat-that; eva-certainly; yasya-of Him; rupam-form; iti- thus; arthah-the meaning.
The entrance of the transcendental form of the Lord within the material universe is the cause of the conception of the universe as the Lord's form. This conception of the universal form if the Lord is described in the Shrimad-Bhagavatam (2.1.26):
"Persons who have realized it have studied that the planets known as Patala constitute the bottoms of the feet of the Universal Lord, and the heels and the toes are the Rasatala planets. The ankles are the Mahatala planets, and His shanks constitute the Talatala planets."*
This conception of the Lord's Universal form is meant to help the neophyte devotees fix their minds on the Lord's form. The Universal Form is not actually real. It is only an imagination.
Text 6
yad va, candrama manaso jatah ity arabhya padbhyam
bhumir dishah shrotrat tatha lokan akalpayat iti shrutes tair hetu-bhutair loka-visöaro racita ity arthah.
yad va-perhaps; candramah-the moon; manasah-from the mind; jatah-born; iti-thus arabhya-beginning; padbhyam- with His two feet; bhumih-the earth; dishah-the directions; shrotrat-from the ear; tatha-in the same way; lokan-the varities of material manifestation; akalpayat-created; iti- thus; shruteh-from the Shruti-shastra (Rg Veda 10.90.13-14); taih-by these; hetu-bhutaih-as the cause; loka-of the material world; vistarah-the expanse; racitah-created; iti- thus; arthah-the meaning.
The conception of the Lord's Universal Form may also be understood in the following way: Because the different varieties of the material manifestation have emanated from the different limbs of the Lord's form, the universe may be considered a form of the Lord. This is confirmed in the Vedic hymns:
"the moon is born from the mind of the Supreme Personality of Godhead."
-Rig Veda 10.90.13
"The Supreme Personality of Godhead created the earth from His two lotus feet. He created the different directions from His sense of hearing. He created the different parts of the material world from the parts of His transcendental body."
-Rig Veda 10.90.14
Text 7
tatha ca bharate moksha-dharme narayaniye garbhodake shayanasya rupantarena shvetadvipa-pater vakyam
tatha-in the same way; ca-also; bharate-in the Mahabharata; moksha-dharme-in the Moksha-dharma; narayaniye-in the Narayaniya; garbha-udake-in the Garbhodaka ocean; shayanasya-resting; rupa-the form; antarena-by being within; shvetadvipa-pateh-of Lord Vishnu, the master of Shvetadvipa; vakyam-the statement.
In the Mahabharata's Moksha-dharma Narayaniya (Shanti-parva 339.12-14), Lord Garbhodakashayi Vishnu, in His form as the master of Shvetadvipa, confirms this explanation in the following verses:
Text 8
asman-murtish caturthi ya
sashrijac chesham avyayam
sa hi sankarshanah proktah
pradyumnam so 'py ajijanat
pradyumnad aniruddho 'ham
sargo mama punah punah
aniruddhat tatha brahma
tan-nabhi-kamalodbhavah
brahmanah sarva-bhutani
sthavarani carani ca
asmat-My; murtih-form; caturthi-fourth; ya-which; sa-it; ashrijat-created; shesham-Shesha; avyayam- imperishable; sah-He; hi-certainly; sankarshanah- Sankarshana; proktah-described; pradyumnam-to Pradyumna; sah-He; api-certainly; ajijanat-gave birth; pradyumnat- from Pradyumna; aniruddhah-Aniruddha; aham-I; sargah- creation; mama-My; punah puhah-again and again; aniruddhat- from Aniruddha; tatha-in the same way; brahma-Brahma; tat- from His; nabhi-from the navel; kamala-from the lotus flower; udbhavah-born; brahmanah-from Brahma; sarva-all; bhutani-material elements and living entities; sthavarani-non-moving; carani-and moving; ca-also.
"From My fourth expansion the eternal form of Lord Shesha is manifest. Then Lord Sankarshana is manifest and from Him Lord Pradyumna appears. From My appearance as Lord Pradyumna I again appear as Lord Aniruddha. From the lotus flower of Lord Aniruddha's navel, Brahma is born, and form Brahma all the material elements as well as the moving and non-moving living entities appear."
Text 9
tatraiva vedavyasah
paramatmeti yam prahuh
sankhya-yoga-vido janah
maha-purusha-sam jnam sa
labhate svena karmana
tasmat prasutam avyaktam
pradhanam tad vidur budhah
avyaktad vyaktam apannam
loka-shrishöy-artham ishvarat
aniruddho hi lokeshu
mahan atmeti kathyate
yo shau vyaktatvam apanno
nirmame ca pitamaham
paramatma-Paramatma; iti-thus; yam-whom; prahuh- describe; sankhya-yoga-vidah-learned in the sankhya-yoga philosophy; janah-persons; maha-purusha-of the Supreme Person; samjnam-name; sah-He; labhate-attains; svena-by Hos own; karmana-transcendental activities; tasmat-from Him; prasutam-is born; avyaktam-unmanifest; pradhanam-primordial elements of material creation; tat-that; viduh-understand; budhah-those who are learned; avyaktat-from that unmanifested material nature; vyaktam-manifestation; apannam- attained; loka-of the material world; shrishöi-of the creation; artham-for the purpose; ishvarat-from the Supreme Controller; aniruddhah-Aniruddha; hi-certainly; lokeshu-within all living entities; mahan atma-the Supersoul; iti-thus; kathyate-is described; yah asau-He; vyaktatvam-manifestation; apannah- attained; nirmame-created; ca-also; pitamaham-Brahma.
Vedavyasa also explains:
"They who are learned in sankhya-yoga declare that Lord Aniruddha is the all-pervading Supersoul. Lord Sankarshana's transcendental deeds have expanded His reputation as the Supreme Personality of Godhead. The wise know that the unmifest origins (pradhana) of material creation have emanated from Lord Shankarshana, and because of Him this original form of matter evolves into the manifest material world. Lord Aniruddha, the all-pervading Supersoul present in each universe, appears from Lord Sankarshana, and He creates Brahma, the grandfather of all living entities."
Text 10
tad evam sankarshanasya vaibhavam uktvaniruddhasyapy aha aniruddho hiti, lokeshu pratyekam brahmandeshu mahatma paramatma. vyaktatvam prakaöyam pradyumnad iti sheshah.
tat-therefore; evam-in this way; sankarshanasya-of Lord Sankarshana; vaibhavam-the glory; uktva-having described; aniruddhasya-of Lord Aniruddha; api-also; aha-describes; aniruddhah-Aniruddha; hi-certainly; iti-thus; lokeshu-in the worlds; pratyekam-in each; brahmandesu-universe mahatma- the word mahatma; paramatma-is Paramatma; vyaktatvam- vyaktatvam; prakaöyam-manifestation; pradyumnat-from Pradyumna; iti-thus; sheshah-the remainder of the verse is clear.
The first part of this passage describes the glories of Lord Sankarshana, and the second part, beginning with the words “aniruddho hi", describes the glories of Lord Aniruddha. The word "lokeshu" means "in each universe" and the word "mahatma" means the all-pervading Supersoul (paramatma). The word "vyaktatvam" means “manifested from Lord Pradyumna." The rest of the verse is clear and requires no comment.
Text 11
sutena tv abheda-vivakshaya pradyumnah prithan noktah vishnos tu trini rupani itivat.
sutena-by Suta Gosvami; tu-indeed; abheda-the non-difference of the forms of Lord Vishnu; vivakshaya-with a desire to explain; pradyumanah-Lord Pradyumna; prithak- specifically; na-not; uktah-described; vishnos tu trini rupani-the verse beginning vishnos tu trini rupani; itivat-just as.
Because Suta Gosvami wanted to emphasize that all Vishnu-forms are actually the same single Personality of Godhead, he did not place Lord Pradyumna's name in this verse. The same reason prompted the author of Satvata Tantra to avoid specifically naming the various the various purusha-incarnations when he spoke the verse beginning "vishnos tu trini rupani" (which has been quoted in Anuccheda 1, Text 14).
Text 12
seyam prakriya dvitiyasya shashöhe drishyate, yatha-sa esha adyah purushah.
sa iyam-this same; prakriya-activity of creation; dvitiyasya-of the Second Canto of Shrimad-Bhagavatam; shashöhe-in the Sixth Chapter (verse 39) ; drishyate-is observed; yatha-just as; sah eshah adyah purushah-in the verse sa esha adyah purushah kalpe kalpe shrijaty ajah atmatmany atmanatmanam sa samyacchati pati ca.
The same description of the Supreme Personality of Godhead's creation of the material world is found in the following verse of Shrimad-Bhagavatam (2.6.39):
"The Supreme original Personlity of Godhead, Lord Shri Krishna, expanding His plenary portion as Maha-Vishnu, the first incarnation, creates this manifested cosmos, but He is unborn. The creation, however, takes place in Him, and the material substance and manifestations are all Himself. He maintains them for some time and absorbs them into Himself again."*
Text 13
ity adi-padye öika sa esha adyo bhagavan yah purushavatarah san shrishöy-adikam karoti ity esha.
iti-thus; adi-padye-in the first line of the verse; öika-commentary; sah eshah adyah-the phrase beginning with these words; bhagavan-refer to Bhagavan; yah-who is; purusha-avatarah-the purusha incarnation; san-being so; shrishti-adikam-the creation, maintenance and anihillation of the material world; karoti-performs; iti-thus; esha-the commentary.
In his commentary on the first line of this verse, Shridhara Svami explains:
"The phrase `sa esha adyah' refers to Bhagavan, the Supreme Personality of Godhead, who appears as the purusha-incarnation, and thus creates, maintains and annihilates the material worlds."
Text 14
evam adyo 'vatarah purushah parasya.
evam-in the same way; adyah avatarah purushah parasya-the verse adyo 'vatarah purushah parasya kalah svabhavah sad-asan-manash ca dravyam vikaro guna indriyani viraö svaraö sthasnu carishnu bhumnah.
The first purusha-incarnation is also described in Shrimad-Bhagavatam (2.6.42):
"Karanarnavashayi Vishnu 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, Garbhodakashayi Vishnu, and the sum total of all living beings, both moving and nonmoving."*
Text 15
ity atra öika parasya bhumnah purushah prakriti-pravartako yasya sahasra-shirsha ity ady ukto lila-vigrahah sa adyo 'vatara ity esha.
iti-thus; atra-for this verse; öika-commentary; parasya-of the word parasya; bhumnah-means the Supreme Personality of Godhead; purushah-the word purusha prakriti-pravartakah yasya-means the creator of the material manifestation; sahasra-shirshah ity-adi-uktah-the verse sahasra-shirshah purushah sahasrakshah sahasra-pat sa bhumim vishvato vritvatyatishöhad dashangulam; lila-for pastimes; vigrahah-form; sah-He; adyah avatarah-the word adyah avatarah; iti-thus; esa-it.
Shridhara Svami explains in his commentary:
"In this verse the word `parasya' means `of the Supreme Personality of Godhead' and the word `purushah' means `the purusha-incarnation, who creates the material world'.
"This first purusha-incarnation (Karanodakashayi Vishnu) is described in the Rig Veda (10.90.1): `The Supreme Personality of Godhead then appeared as the first purusha-incarnation, who had thousands of faces, eyes and feet. Expanding in all directions, the purusha-incarnation exceeded the dimensions of the universe by the measurement of ten fingers.'
"We may also note in the connection that the Lord accepts the form of the purusha-incarnation (adyo 'vatarah) in order to enjoy transcendental pastimes."
Text 16
tatha tritiyasya vimshe daivena ity adikam.
tatha-in the same way; tritiyasya-of the Third Canto of Shrimad-Bhagavatam; vimshe-in the Twentieth Chapter; daivena iti adikam-the verse daivena durvitarkyena parenanimishena ca jata-kshobhad bhagavato mahan asid guna-trayat.
In the same way, in Shrimad-Bhagavatam (3.20.12) it is said:
"When the equilibrium of the three modes of nature was agitated by the unseen activity of the living entity, by Maha-Vishnu, and by the force of time, the total material elements were produced."*
Text 17
so 'nu ity antam sa-öikam eva prakaranam atranusandheyam.
so 'nu-iti-antam-the verse so snuvishöo bhagavata yah shete salilashaye loka-samstham yatha-purvam nirmame samsthaya svaya; sa-along with; öikam-the commentary of Shridhara Svami: yah salilashaye garbhodakasyantah shete tena bhagavatanuvishöo `dhishöhitah san sa svaraö svaya samsthaya nama-rupadi-kramena; eva-certainly; ; prakaranam-subject for discussion; atra-in this matter; anusandheyam-should be carefully studied.
The next verse from Shrimad-Bhagavatam (3.20.27) along with Shridhara Svami's commentary, should be carefully studied.
Note: The verse and commentary are given below.
Shrimad-Bhagavatam: "When that Supreme Personality of Godhead who is lying on the Garbhodaka ocean entered the heart of Brahma, Brahma brought his intelligence to bear, and with the intelligence invoked he began to create the universe as it was before."*
Shridhara Svami's Commentary: "This verse explains that the Lord lies down on the waters (salilashaye) of the Garbhodaka ocean (garbhodakasyantah) and enters (adhishöhita) the heart of Brahma. By his own intelligence the seemingly independent Brahma then created all the forms and names of the material universe."
Text 18
tasmad viraötvena tad-rupam na vyakhyatam.
tasmat-from this study; viraötvena-as the Universal Form; tat-His; rupam-form; na-not; vyakhyatam-should be described.
From the study of this verse and commentary it will become clear that the Universal Form is not actually a form of the Lord.
Text 19
tasmac ca vasudeva-sthaniyo bhagavan purushad anya evety ayatam.
tasmat-from this study; ca-also; vasudeva-sthaniyah- the Lord; s appearance as Vashudeva; bhagavan-His Bhagavan feature; purushat-from the purushaincarnation; anyah- different; eva-certainly; iti-thus; ayatam-follows.
From the careful study of this verse it will also become clear that the Lord's Bhagavan feature, who is also known as Vasudeva, is separately manifested from His appearance as the purusha-incarnations.
Anuccheda 3
Text 1
atha tasya rupa-dvayasya samanyata aika-vidhyena sva-rupam aha
tad vai bhagavato rupam
vishuddham sattvam urjitam iti.
atha-now; tasya-His; rupa-forms; dvayasya-of the two; samanyate-are the same; aika-vidhyena-with the same quality; sva-rupam-the Lord's form; aha-he describes; tat-vai-but that is; bhagavatah-of the Personality of Godhead; rupam- form; vishuddham-purely; sattvam-existance; urjitam- excellence; iti-thus.
These two forms (Bhagavan-Vasudeva and the purusha-incarnation) possess the same spiritual quality. This is described (by Suta Gosvami in Shrimad-Bhagavatam 1.3.3):
"The body of the Supreme Personality of Godhead is eternally in spiritual existence par excellence, and has nothing to do with the created material ingredients."*
Text 2
tat shri-bhagavatah paurusham rupam vai prasiddhau vishuddhorjita-sattvabhivyaktatvac chakti-svarupayor abhedac ca tad-rupam evety arthah.
tat shri-bhagavatah-the phrase tat shri-bhagavatah; paurusham-of the purusha incarnation; rupam vai-the phrase rupam vai; prasiddhau-in perfection; vishuddha-pure; urjita-excellence; sattva-existence; abhivyaktatvat-because of the manifestation; shakti-of the potency; svarupayoh-and of His own transcendental form; abhedat-because of non-difference; ca-also; tat-His rupam-form; eva-certainly; iti-thus; arthah-the meaning.
In this verse the phrase "tad vai bhagavato rupam" describes the form of the purusha-incarnation. This verse describes the Lord's supremely pure spiritual form, which, in one sense, is not different from His transcendental potency.
Text 3
uktam dvitiyam purusha-vyuham adhikritya svarupatvam tad-rupasya natah param parama yad bhavatah svarupam ity atra.
uktam-previously described; dvitiyam-second; purusha-vyuham-purusha incarnation; adhikritya-with reference to; svarupatvam-the nature; tat-of His; rupasya-form; na-do not; atah-hereafter; parama-O Supreme; yat-that which; bhavatah-of Your Lordship; svarupam-eternal form; iti-thus; atra-in this connection.
The transcendental nature of the form of the Supreme Personality of Godhead is described in the following prayer offered by Brahma to Garbhodakashayi Vishnu (Shrimad-Bhagavatam 3.9.3):
"O my Lord, I do not see a form superior to Your present form of eternal bliss and knowledge."*
Text 4
vishuddham jadyamshenapi rahitam, svarupa-shakti-vrittitvat. urjitam sarvato balavat, paramananda-rupatvat.
vishuddham-pure; jadya-of inert matter; amshena-by a fragment; api-even; rahitam-devoid; svarupa-of His own form; shakti-of the potency; vrittitvat-because of existence; urjitam-powerful and glorious; sarvatah-under all conditions; balavat-powerful; parama-supreme; ananda-bliss; rupatvat- because of possessing a form.
In the Shrimad-Bhagavatam verse (1.3.3) quoted in Text 1, the word "vishuddham" (pure) means that because the Supreme Personality of Godhead has all transcendental potencies, He can therefore remain always pure and free from even the slightest trace material contamination. The word "urjitam" (powerful and glorious) means that because the Lord's form is full of supreme spiritual bliss, He remains always powerful and glorious and His spiritual prowess never becomes diminished under any circumstance.
Text 5
ko hy evanyat kah pranyad yad esha akasha anando na syat iti shruteh.
kah-who?; hi-certainly; eva-indeed; anyat-from another (from the material world); kah-who? pranyat-from transcendence; yat-if; eshah-He; akashah-the unlimited Personlility of Godhead; anandah-full of bliss; na-not; syat-is; iti-thus; shruteh-from the Taittariya Upanishad (2.7.1).
The Taittiriya Upanishad (2.7.1) says:
"The Personality of Godhead must be full of transcendental bliss, for if He were not, then how would it be possible for anyone to find any kind of spiritual or even material happiness?"
Anuccheda 4
Text 1
tad evam purushasya dvidha sthana-karmani uktva svarupavad-akaram tv eka-prakaram aha
tat-therefore; evam-in this way; purusashya-of the purusha incarnation; dvidha-in two ways; stana-place; karmani-and activities; uktva-having described; svarupavat-akaram-the Lord's transcendental form; tu-also; eka-one; prakaram-nature; aha-describes.
In the first three verses of the First Canto, Third Chapter of Shrimad-Bhagavatam (quoted in Anuccheda 1, Text 9, Anuccheda 2, Text 2, and Anuccheda 3, Text 1), the place of residence and the activities of the purusha-incarnation were described by Suta Gosvami. Then, in Verse 4, he described the Lord's transcendental form in the following way:
Text 2
pashyanty ado rupam adabhra-cakshusha
sahasra-padoru-bhujananadbhutam
sahasra-murdha-shravanakshi-nasikam
sahasra-mauly-ambara-kundalollasat
pashyanti-see; adah-the form of the purusha; rupamp- form; adabhra-perfect; cakshusha-by the eyes; sahasra-pada- thousands of legs; uru-thighs; bhuja-anana-hands and faces; adbhutam-wonderful; sahasra-thousands of; murdha-heads; shravana-ears; akshi-eyes; nasikam-noses; sahasra- thousands; mauli-garlands; ambara-dresses; kundala-earrings; ullasat-all glowing.
"The devotees, with their perfect eyes, see the transcendental form of the purusha who has thousands of legs, thighs, arms and faces-all extraordinary. In that body there are thousands of heads, ears, eyes and noses. They are decoreated with thousands of helmets and glowing earrings and are adorned with garlands."*
Text 3
adah paurusham rupam, ahabhra-cakshusha bhakty-akhyena, purushah sa parah partha bhaktya labhyas tv ananayaya ity ukteh, bhaktir evainam nayati bhaktir evainam darshayati ity-adi-shrutesh ca.
adah-the form of the purusha; paurusham-of the purusha incarnation; rupam-form; adabhra-perfect; cakshusha-by the eyes; bhakti-akhyena-known as pure devotional service; purushah-the Supreme Personality; sah-He; parah-the Supreme, than whom no one is greater; partha-O son of Pritha; bhaktya-by devotional service; labhyah-can be achieved; tu- but; ananyaya-unalloyed, undeviating devotion; iti-thus; ukteh-from the statement; bhaktih-devotional service; eva- certainly; enam-Him; nayati-leads to; bhaktih-devotional service; eva-certainly; enam-Him; darshayati-reveals; iti- thus; adi-beginning; shruteh-from the shruti-shastra; ca- also.
In this verse the words "ado rupam" indicate the form of the purusha-incarnation, and the words "adabhra-cakshusha" mean "eyes made perfect by pure devotional service".
That one is able to see and understand the Supreme Personality of Godhead by the process of devotional service is confirmed by the following quotes:
"The Supreme Personality of Godhead, who is greater than all, is attainable by unalloyed devotion."*
-Bhagavad-gita 8.22
"Pure devotional service leads the worshiper to the Supreme Personality of Godhead and makes the Lord visible to His devotee."
-Shruti-shastra
Text 4
tatra prathamasya sahasrapad-aditvam paramatma-sandarbhe
vyanjitam.
tatra-in this connection; prathamasya-of the first purursa incarnation; sahasrapat-aditvam-the Universal form with thousands of faces, eyes and feet; paramatma-sandarbhe-in the Paramatma Sandarbha; vyanjitam-has been elaborately described.
The Lord's Universal Form, manifested from the first purusha-incarnation, and displaying thousands of faces, eyes and feet, has already been described in the Paramatma-sandarbha.
Text 5
tritiyasyashöame tu dvitiya-purushasya vyuham upalakshya shri-maitreyena
tritiyasya-of the Third Canto of Shrimad-Bhagavatam; ashöame-in the Eighth Chapter; tu-also; dvitiya-purushasya- of the second purusha incarnation; vyuham-the form; upalakshya-with reference to; shri-maitreyena-by Maitreya Muni.
In the following verses from the Third Canto, Eighth Chapter of Shrimad-Bhagavatam, Maiteya Muni describes the form of the second purusha-incarnation (Garbhodakashayi Vishnu).
Text 6
preksham kshipantam haritopaladreh
sandhyabhra-niver uru-rukma-murdhnah
ratnodadharaushadhi-saumanasya
vana-srajo venu-bhujanghripanghreh
preksham-the panorama; kshipantam-deriding; harita- green; upala-coral; adreh-of the hell; sandhya-abra-niveh- of the dress of the evening sky; uru-great; rukma-gold; murdhnah-on the summit; ratna-jewels; udadhara-waterfalls; aushadhi-herbs; saumanasya-of the scenery; vana-srajah-flower garland; venu-dress; bhuja-hands; anghripa-trees; anghreh-legs.
"The luster of the transcendental body of the Lord mocked the beauty of the coral mountain. The coral mountain is very beautifully dressed by the evening sky, but the yellow dress of the Lord mocked its beauty. There is gold on the summit of the mountain, but the Lord's helmet, bedecked with jewels, mocked it. The mountain's waterfalls, herbs, etc., with a panorama of flowers, seem like garlands, but the Lord's gigantic body, and His hands and legs, decorated with jewels, pearls, tulasi leaves and flower garlands, mocked the scene on the mountain."*
-3.8.24
Text 7
parardhya-keyura-mani-praveka-
paryasta-dordanda-sahasra-shakham
avyakta-mulam bhuvananghripendram
ahindra-bhogair adhivita-valsham
parardhya-very valuable; keyura-ornaments; mani-praveka-highly valuable jewels; paryasta-disseminating; dordanda-arms; sahasra-shakham-with thousands of branches; avyakta-mulam-self-situated; bhuvana-universal; anghripa- trees; indram-the Lord; ahi-indra-Anantadeva; bogaih-by hoods; adhivita-surrounded; valsham-shoulders.
"As a sandalwood tree is decorated with fragrant flowers and branches, the Lord's body was decorated with valuable jewels and pearls. He was the self-situated tree, the Lord of all others in the universe. And as a sandalwood tree is covered with many snakes, so the Lord's body was also covered by the hoods of Ananta."*
-3.8.29
Text 8
caracarauko bhagavan-mahidhram
ahindra-bandhum salilopagudham
kiriöa-sahasra-hiranya-shringam
avirbhavat kaustubha-ratna-garbham
cara-moving animals; acara-nonmoving trees; okah-the place or situation; bhagavat-the Personality of Godhead; mahidram-the mountain; ahi-indra-Shri Anantadeva; bandhum- friend; salila-water; upagudham-submerged; kiriöa-helmets; sahasra-thousands; hiranya-gold; shringam-peaks; avirbhavat-manifested; kaustubha-the Kaustubha jewel; ratna-garbham-ocean.
"Like a great mountain, the Lord stands as the abode for all moving and nonmoving living entities. He is the friend of the snakes because Lord Ananta is His friend. As a mountain has thousands of golden peaks, so the Lord was seen with the thousands of golden-helmeted hoods of Ananta-naga; and as a mountain is sometimes filled with jewels, so also His transcendental body was fully decorated with valuable jewels. As a mountain is sometimes submerged in the ocean water, so the Lord is sometimes submerged in the water of devastation."*
-3.8.30
Text 9
tatha navamasya caturdashe shri-shukena
sahasra-shirasah pumso
nabhi-hrada-saroruhat
jatasyasit suto dhatur
atrih pitri-samo gunaih
tatha-in the same way; navamasya-of the Ninth Canto; catudashe-in the fouteenth chapter; shri-shukena-by Shukadeva; sahasra-shirasah-who has thousands of heads; pumsah-of Lord Vishnu (Garbhodakashayi Vishnu); nabhi-hrada-saroruhat- from the lotus produced from the lake of the navel; jatasya-who appeared; asit-there was; sutah-a son; dhatuh-of Lord Brahma; atrih-by the name Atri; pitri-samah-like his father; gunaih-qualified.
In Shrimad-Bhagavatam (9.14.2) Shukadeva Gosvami says:
"Lord Vishnu (Garbhodakashayi Vishnu) is also known as Sahasra-shirsha Purusha. From the lake of His navel sprang a lotus, on which Lord Brahma was generated. Atri, the son of Lord Brahma, was as qualified as his father."*
Text 10
tatra shri-bhagavantam sushöhu spashöi-kartum garbhodakasthasya dvitiyasya purushasya vyuhasya nanavataritvam vivrinoti
tatra-in this matter; shri-bhagavantam-ShRi Bhagavan ; sushthu-nicely; spashöi-kartum-to clarify; garbhodakasthasya- resting on the Garbhodaka ocean; dvitiyasaya-of the second; purushasya-purusha incarnation; vyuhasya-of the form; nana- various; avataritvam-the source of the other incarnation; vivrinoti-describes.
in order to clarify the exact nature of Shri Bhagavan, Suta Gosvami says that the second purusha-incarnation (Garbhodakashayi Vishnu) is the origin from whom the other incarnations of Godhead emanate. He says (Shrimad-Bhagavatam 1.3.5):
Anuccheda 5
Text 1
etan nanavataranam
nidhanam bijam avyayam
yasyamshamshena shrijyante
deva-tiryan-naradayah
etat-this (form); nana-multifarious; avataranam-of the incarnations; nidhanam-source; bijam-seed; avyayam- indestructible; yasya-whose; amsha-plenary portion; amshena- part of the plenary portion; shrijyante-create; deva-demigods; tiryak-animals; nara-adayah-human beings and others.
"This form [the second manifestation of the purusha] 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."*
Text 2
etad iti brahmanda-stham ity arthah. nidhanam sarovaranam samudra iva sadaivashrayah. ata evavyayam anapakshayam bijam udgama-sthanam. na kevalam avataranam bijam jivanam apity aha- yasyamshamsheneti.
etat-this; iti-thus; brahmanda-stham-situated in the material universe; iti-thus; arthah-the meaning; nidhanam- the word nidhanam; sarovaranam-of bodies of water; samudrah-the ocean; iva-as; sada-always; ashrayah-the shelter; ata eva-therefore; avayam-the word avayam (this); anapakshayam-imperishable; bijam-the word bijam (seed); udgama-sthanam-place of origin; na-not; kevalam-exclusively; avataranam-of the incarnations; bijam-the seed; jivanam- of the individual living entities; api-also; iti-thus; aha-he describes. yasya amsa-amsena iti-by the phrase yasyamshamshena.
In the verse the word "etat" means "that form which is situated within the material universe". The word "nidhanam" indicates that Garbhodakashayi Vishnu is the source of all other incarnations of the Supreme Lord just as the ocean is the large reservoir of water, which is the original source of the other smaller bodies of water. The word "avyayam" means "indestructible" and the word "bijam" means “origin".
The second purusha-incarnation is not only the source of the vishnu-tattva forms of the Supreme Lord, but is also the source of the individual living entities (jivas). This is confirmed by the phrase "yasyamshamshena".
Sarva-samvadini Comment
Text 1
etat iti yasya shaktitvenamshau prakriti-shuddha-samashöi-jivau. tayor amshena parampara-samyuktena vritti-samuha-dvayena
na ghaöata udbhavah prakriti-purushayor ajayor
ubhaya-yuja bhavanty asu-bhrito jala-budbudavat ity uktatvat.
etat iti-the verse beginning with the word etat (Bhagavatam 10.87.31) yasya-of whom; shaktitvena-by the state of the two potencies; amshau-two parts; prakriti-shuddha-samasti-of the material energy; jivau-and the individual living entitiy; tayoh-of them; amshena-by the part and parcel; parampara-series; sam yuktena-endowed; vritti-samuha-of activities; dvayena-by the pair; na-not; ghaöate-occurs; udbhavah-manifestation; prakriti-of the material energy; purushayoh-and the ocntroller; ajayoh-unborn; ubhaya-with both; yuja-endowed; bhavanti-are; asu-bhritah-living entities; jala-of water; budbhudavat-like bubbles; iti-thus; uktatvat-from the statement.
That the Supreme Lord is the creator of the individual living entities (jivas) is confirmed by the following statement of Shrimad-Bhagavatam (10.87.31):
"The living entities are created by the contact of the Supreme Controller with His material energy, just as bubbles and foam are produced on the surface of the water."*
Anuccheda 6
Text 1
atha pracuryena tad-avataran kathayams tad-aikya-vivakshaya tad-amshamshinam apy avirbhava-matram ganayati vimsatya
atha-now; pracuryena-elaborately; tat-His; avataran- incarnations; kathayan-describing; tat-His; aikya-non- difference; vivakshaya-with a desire to explain; tat-of Him; amsha-of the parts; amshinam-of the parts; api-also; avirbha/va-manifestation; matram-only; ganayati-enumerates; vimshatya-by twently.
Although desiring to elaborately describe the innumerable incarnations of the Supreme Personality of Godhead (vishnu-tattva), and His potencies (jiva-tattva), Suta Gosvami briefuly summarizes the list of these incarnations, and only describes twenty incarnations in this chapter of Shrimad-Bhagavatam (Canto One, Chapter Three).
Text 2
sa eva prathamam devah
kaumaram sargam ashritah
cacara dushcaram brahma
brahmacaryam akhanditam
sah-that; eva-certainly; prathamam-first; devah- Supreme Lord; kaumaram-named Kumaras (unmarried); sargam- creation; ashritah-under; cacara-performed; dushcaram-very difficult to do; brahma-in the order of Brahman; brahmacaryam- under discipline to realize the Absolute (Brahman); akhanditam-unbroken.
The description of the Lord's incarnations begins with the following verse (Shrimad-Bhagavatam 1.3.6):
"First of all, in the beginning of creation, there were the four unmarried sons of Brahma [the Kumaras], who, being situated in a vow of celibacy, underwent severe austerities for realization of the Absolute Truth."*
Text 3
yo 'mbhasi shayano yash ca sahasra-pad-adi-rupah sa eva purushakhyo devah. ete camsha-kalah pumsah ity upasamharasyapi samvadat. kaumaram catuhsana-rupam. brahma brahmano bhutva.
yah-who; ambhasi-on the Garbhodaka ocean; shayanah- resting; yah-who; ca-also; sahasra-pat-of the Universal Form with thousands of faces and feet; adi-beginning with; rupah- with forms; sah eva-He indeed; purusha-akhyah-known as the purusha incarnation; devah-the Supreme Personality of Godhead; ete camshah kalah punsah-the verse beginning with the phrase ete camsha-kala-pumsah; iti-thus; upasamharsya-of the conclusion; api-also; samvadat-from the statement; kaumaram-the word kaumaram; catuhsana-rupam- consisting of the Four Kumaras; brahma-the word brahma; brahmanah-qualified Briahmanas; bhutva-having become.
In this stanza the phrase "sa eva devah" refers to the second purusha incarnation who lies down on the Garbhodaka ocean and who appears in many forms, beginning with the Universal Form who manifests thousands of faces and thousands of feet. At the conclusion of this summary account of the Lord's incarnations, Suta Gosvami explains (1.3.28):
"All the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Shri Krishna is the original Personality of Godhead."*
We may also note that the word "kaumaram" in this verse refers to the Four Kumaras, and the word "brahma" means "having become qualified brahmanas".
Thanks
HariBol
Tushar
I always thought Sri Balaram was Sesha and Vishnu is Krishna.
Both Sesha and Vishnu are Lord Balaram expansions?
Your servant
Bhakta David
Yes, Krsna just plays the flute in Vrindavan :)
God at home :D
Here is an excellent image to warm things ups (I'll attach it too if the font is too small OR just click the image to open it in a new tab or window. These images should have the "zoom" functionality when opened in a new tab/window)
Now to answer your question
To put it simply -- ("-->' = expansion)
Lord Krishna (Goloka Vrindavana) --> Lord Balarama (Goloka Vrindavana and everywhere else since he is in charge of everything. Think about it think way - Lord Balarama is the CEO of everyone, except the founder - Krsna. He "hires" people to take care of specific things (ie. His expansions of the various forms of Vishnu, etc. He is God working-from-home (again He is in charge of everything), Krsna is God at home (He plays His flute and plays with the Gopas and Gopis), and Lord Vishnu is God at work (He is the preserver)) --> First Quaternery Expansions (Vasudeva, Sankarsana, Pradyumna, Aniruddha) --> (Sankarsana expands to Narayana) Narayana --> the second Quaternery Expansions: MahaVasudeva, MahaSankarsana, MahaPradyumna, MahaAniruddha); MahaSankarsana --> MahaVishnu or Karanodakasayi Vishnu (Casual Ocean, see second image); from His inhaling- universes are destroyed, exhaling - universes are created --> Garbhodakasayi Vishnu (see third image); He enters each of the universes and rests at the "bottom" of each universe upon Lord Ananta Shesha in an ocean made from his perspiration known as the Garbha Ocean and from his navel a lotus flower finds it way to the top of the universe, and in the center of the Lotus Flower, Lord Brahma is created --> Ksirodakasayi Vishnu enters every atom, known as Paramatma.
Images are always helpful in visualization so apart from the top one, these are other images that are helpful.
second image - the entire material and spiritual world. Easily trace the above paragraph from Krsna to each Vishnu. This image DOES NOT show that Krsna incarnates as Balarama and from Balarama comes the other Vishnus, but this is stated in the Srimad Bhagavatam (see very bottom of post)
Third Image: This is a clean version of a universe that comes from the pores of MahaVishnu. We see Garbhodakasayi Vishnu at the bottom with Mother Lakshmi and Lord Shesanaga, and at the top is Lord Brahma.
(An excellent source of information is found on veda.harekrsna.cz from which the following is copied from)
Brahmavaivarta Purana 4.67.55-58 (all three mentioned, along with their Laksmis, as mahat-virat/Mahavisnu, ksudra-virat/Garbhodakasayi Visnu and the one who resides in the pore of ksudra-virat/Ksirodakasayi Visnu, 57):
bhedah kadapi na bhaven
niscitam ca tathavayoh
aham mahan virat srstau
visvani yasya lomasu
amsas tvam tatra mahati
svamsena tasya kamini
aham ksudra-virat srstau
visvam yan-nabhi-padmatah
ayam visnor loma-kupe
vaso me camsatah sati
tasya stri tvam ca brhati
svamsena subhaga tatha
tasya visve ca pratyekam
brahma-visnu-sivadayah
brahma-visnu-siva amsas
canyas capi ca mat-kalah
Brahmavaivarta Purana 4.13.138 (visnuh ksirodam eva ca)
Krsna is the original Personality of Godhead. His expansion is Balarama, who expands the original catur vyuha or quadruple expansions.
1) Vasudeva 2) Sankarsana 3) Pradyumna 4) Aniruddha
These original catur vyuha expansions reside in Mathura and Dvaraka. From them twenty four forms of Visnu expand. They are named differently according to the arrangement of the conch, disc, lotus and club in Their hands. All of these twenty four forms reside in each Vaikuntha planet with the predominating Deity of that planet. From the original catur vyuha the second catur vyuha expands. In this second catur vyuha the form of Sankarsana is also called Maha Sankarsana. It is from Maha Sankarsana that Maha Visnu becomes manifested.
KRSNA
Original Personality of Godhead
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BALARAMA
First expansion
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ORIGINAL CATUR VYUHA
Vasudeva, Sankarsana, Pradyumna, Aniruddha
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SECOND CATUR VYUHA
Vasudeva, Sankarsana,¿ Pradyumna, Aniruddha
(each expand into three and³then another two expansions)
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(Maha Sankarsana)
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MAHA VISNU / Karanodakasayi VIshnu
1) MAHA VISNU lies on the Causal Ocean which appears in one corner of the spiritual world. He manifests the mahat tattva (or the sum total of material energy). It is into this mahat tattva that He exhales all of the seedlike universes through the pores of His skin. These seedlike universes then expand as the different material elements form coverings around them. Each of the coverings is ten times thicker than the previous covering and form a shell-like covering. When Maha Visnu impregnates the living entities by His glance into the material nature it begins to manifest its various energies.
2) When the universes have thus developed in the womb of material nature, Maha Visnu expands as GARBHODAKASAYI VISNU, Who enters into each universe with the living entities of that particular universe and thus activates each universe by His presence. He lies down on Ananta Sesa who lies on the Garbha ocean, which is the perspiration from the Lord's body and half fills the universe. From His navel comes a lotus bud which is the total form of the living entities' fruitive activity. The lotus grows dissipating the darkness of the universe. On top of the lotus Brahma, the first living being appears. Situated on the lotus, Brahma could not understand anything. He began entering the stem and climbed down to find its origin. Not finding anything, Brahma again returned to the top of the lotus where he heard the word ta-pa (austerity). Hearing the sound Brahma underwent penance for one thousand celestial years; (6x30x12x1000 earthly years). Being very pleased with Brahma's tapasya, the Lord manifested the Vaikuntha planets to him. Seeing Vaikuntha, Brahma became very happy and bowed to the Lord. Being very pleased with Brahma the Lord shakes his hand and reveals how to create the universe.
3) To maintain the universe Garbhodakasayi Visnu expands as KSIRODAKASAYI VISNU, Who is the all-pervading Supersoul (Paramatma). By His entering into every atom He maintains the whole universe. His abode is Svetadvipa, an island in the ocean of milk.
References: SB 1.3.1-5, 2.9.4-9, 3.8.11-21, 10.46.31
avataras1.jpg
planetaryhierarchy.jpg
339340_247239418656686_100001118895031_698323_175456113_o.jpg
Hare Krishna..
Radhe ji, I am posting few lines from KRSNA, The Supreme Personality > Volume 1 > KB 1-1 / Advent of Lord Krsna .
In the Vedic mantras, there is a particular type of prayer called Puruṣa-sūkta. Generally, the demigods offer their obeisances unto Viṣṇu, the Supreme Personality of Godhead, by chanting the Puruṣa-sūkta. It is understood herein that the predominating deity of every planet can see the supreme lord of this universe, Brahmā, whenever there is some disturbance in his planet. And Brahmā can approach the Supreme Lord Viṣṇu, not by seeing Him directly, but by standing on the shore of the ocean of milk. There is a planet within this universe called Śvetadvīpa, and on that planet there is an ocean of milk. It is understood from various Vedic literatures that just as there is the ocean of salt water within this planet, there are various kinds of oceans in other planets. Somewhere there is an ocean of milk, somewhere there is an ocean of oil, and somewhere there is an ocean of liquor and many other types of oceans. Puruṣa-sūkta is the standard prayer which the demigods recite to appease the Supreme Personality of Godhead, Kṣīrodakaśāyī-Viṣṇu. Because He is lying on the ocean of milk, He is called Kṣīrodakaśāyī-Viṣṇu. He is the Supreme Personality of Godhead, through whom all the incarnations within this universe appear.
could you please tell me if Kṣīrodakaśāyī-Viṣṇu Srila Pabhupad is talking about and Kṣīrodakaśāyī-Viṣṇu (who entered in each atom)as you described are same?? the picture is not clear to me. I will be greatfull if you can through some light.
Hari bol..
Krirodakasayi Vishnu is in a sense everywhere (since he is everywhere) - and the very last part of my post answers your question - the abode of Ksirodakasayi Vishnu
"3) To maintain the universe Garbhodakasayi Visnu expands as KSIRODAKASAYI VISNU, Who is the all-pervading Supersoul (Paramatma). By His entering into every atom He maintains the whole universe. His abode is Svetadvipa, an island in the ocean of milk."
(I bolded the wrong spot and forgot to include the abode in my short summary, my apologies)
So here is how it goes-
Garbhodakshayi Vishnu expands to Ksirodaksayi Vishnu who has his own abode above Satya Loka, thus within this universe:
"
From Saṅkarṣaṇa comes a second Nārāyaṇa expansion, and from this Nārāyaṇa come further expansions of Vāsudeva, Pradyumna, Saṅkarṣaṇa and Aniruddha. The Saṅkarṣaṇa in this group is the original cause of the three puruṣas, namely Kāraṇodakaśāyī Viṣṇu, Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu. Kṣīrodakaśāyī Viṣṇu is situated in every universe in a special planet called Śvetadvīpa. This is confirmed in the Brahma-saṁhitā: aṇḍāntara-stha. The word aṇḍa means this universe. Within this universe is a planet calledŚvetadvīpa, where Kṣīrodakaśāyī Viṣṇu is situated. From Him come all the incarnations within this universe.
(Srimad Bhagavatam------6:16:18-19------purport)."
And Ksirodakasayi Vishnu expands to the different atoms (Paramatma) as well as the other incarnations as stated by Prabhupada and shown by Lord Brahma and the other demigods who go to Ksirodakasayi Vishnu when they need help.
I hope that makes sense.
Here is another interesting link that describes Svetadvipa and includes a good summary of your original question
http://www.iskcondesiretree.net/group/krishnaconsciousness/forum/to...
Thanks Radhe ji..
hare krishna..
Wow!!
That's quite an explanation!!amazing.. :D
It might take a little time for me to understand the entire scenario, but Radhe ji be ready i will be back soon with my next set of questions(upon the very same topic).
Thanks a Lot
Hare Krishna.. :)