Bhagavac Chakti Karyesu

Among the three kinds of functions of the Lord's potency, Krishna, the possessor of all potencies, exists and sports -- in the spiritual, in the living beings, and in the material.

In spiritual functions Krishna is present as himself; in the jiva he is present as the Supersoul; in matter he is the worshipable Lord of sacrifice, the bestower of the fruits of all action.

He is the source of all plenary portions, the origin of all forms, the seed of all incarnations; Krishna alone is directly the Supreme Personality of Godhead -- there is truly nothing beyond him.

That Krishna, possessed of inconceivable potency, full of compassion, is always endeavoring for the welfare of the jiva who is bound by maya.

In whatever state of consciousness the living being finds himself, Hari, descending by his own potency into that very state, sports there together with such people.

Among fish, he takes the nature of a fish; in the tortoise, the form of Kurma; among beings equipped with a spine like Mount Meru, Hari takes the nature of Varaha.

Nrisimha represents an intermediate nature; Vamana appears for the insignificant human being; Parashurama for the uncivilized classes; and likewise the son of Dasharatha, Rama, for the civilized.

For one endowed with complete realization, Krishna is present as the Supreme Personality himself; for the person devoted to dry logic, he appears as Buddha; and for the atheist, indeed, as Kalki.

The states of Hari's incarnations exist within the heart in a progressively ascending order; in their birth, activities, and so on, there is never anything of a mundane nature whatsoever.

Examining the sequential states and characteristics of the living beings, time is divided by the sages in scripture separately into ten kinds.

Whatever state of Krishna is perceived corresponding to each of those periods -- that indeed is what the wise call an incarnation of Hari.

By some, time is divided in twenty-four parts by the learned, or in eighteen divisions, according to the classification of incarnations.

Enjoyment through maya is insignificant for Krishna, whose very nature is spiritual; his true enjoyment is held to be found in the realization of the truth by the jiva.

Just as a shadow can never actually enjoy union with the sun, so too maya can never actually enjoy union with Krishna.

Remembrance of Krishna arising in the heart of a jiva under the shelter of maya comes about solely by his mercy, and never by any other means whatsoever.

The character and deeds of Sri Krishna are indeed directly perceived in trance by great sages; there is no fabrication in them, nor are they mere legend resting on mundane matter.

We, however, describe his character only in brief, according to the truth, by the mercy of the great soul Krishna Chaitanya.

The meaning of all the incarnations, as I understand it, has been explained; and now, in particular, the truth concerning Krishna alone has been declared.

May the Vaishnavas, rich in the essence of truth, set aside my poor words and instead joyfully take up the treasure of essential truth found in the character of Sri Krishna.

We, despite great effort, are unable, owing to constraints of place and time, to fully draw forth our own understanding, afflicted as it is by mundane limitation.

Nevertheless, by drinking the waters of Gauracandra's mercy, may the mellow of loving devotion to Krishna arise and remain in everyone's heart.