Delineation of Sri Krsna Svarupa - Prof. Sanyal

The personality of Sri Krsna as described by Sri Sanatan Goswami is set forth in the following brief resume.
Sri Krsna has an infinity of forms. They are divisible into three principal catagories viz., )1) Svayam rupa (form-in-himself), (2) Tadekatma rupa (form that is identical with himself), (3) Avesh rupa ( form by super-imposition of his power in jiva).
Of these Svayam rupa is the form of the cowherd in Vraja.
The Tadekatma rupa is divisible into (a) Svamsa (portion) and (b) Vilas ( for sports). The principle divisions of Svamsa forms are (1) Purusa avataras and (2) Lila avataras. The Vilas forms are divisible into (1) Prabhava and (2) Vaibhava.
The Avesh rupa is divisible into (a) primary and (b) secondary or Vibhuti.
The Purusa avataras are Karanabdhisayi, Garbhodasayi and Ksirodakasayi.
The Lila avataras are Matsya, Kurma, Varaha etc.
The Prabhava Vilas forms are Vasudeva, Samkarsana, Pradyumna and Anirudha.
The Vaibhava Vilas forms are (a) Vasudeva etc.,( in all 4) (b) Keshav etc.,(in all 12) and Purusottam etc., (in all 8); altogether 24.
Primary Avesh forms are Sanaka etc., Narada, Prithu, Parasurama, jiva as Brahma, Sesha, Ananta, etc.
Vibhutis are whatever in this world are possessed of outstanding excellence and prowes.( Gita 10, 41-42)
Besides the Purusa avataras and Lila avataras there are four other catagories of avataras viz., (1) Guna avataras (2) Manvantara avataras, (3) Yuga avataras and (4) Shaktyavesha avataras. Of these the last has already been mentioned.
Guna avataras are Brahma, Visnu and Rudra.
Manvantara avataras - one day of Brahma consists of 14 Manvantaras. There is one avatara to each of these, that being 14 in all, Yanja, Vibhu, Satyasen etc.
Yuga avataras are four in number ( corresponding to the cutur yuga cycle), being respectively of white, red, black and yellow hue.
The avataras are forms of Krsna who descend to the mundane plane for displaying an infinite variety of activities for the redemption of conditioned souls and for the government and maitentance of the world.



It's always nice to get these things in summery form for anvaya and vyatireka

Could you define 'anvaya' and 'vyatireka' please?

thanks.

This presentation should prove to be interesting in this regard.

There is something odd in Prof. Sanyal's presentation. First of all, he seems to miss prAbhava-prakAza. That is also an important category, distinct from vaibhava-prakAza, or tad-ekAtma-rUpa. (The two are practically synonymous, the difference being that the latter is a collective category, while the former specifically refers to the root of the category, such as Baladeva, of whom the various forms manifest.)

One should note that though the caturbhUja-category is called vilAsa, one should not confuse them with lIlA-avatAras. Sanyal translates vilAsa as "for sports", which may easily lead one to confuse the two.

Anvaya and vyatireka in the present context would be analasys and synthesys. Sorry about my spelling.
I guess Sanyal lumped together Vaibhava and prabhava, both being Vilas vigrahas or maybe it was an inadvertant omission. It was me that put "for sports" as Sanyal had "for activity"
The diagram in Harvard CC is good, only he calls prAbhava, prabhAva, which is the sort of error that might perpetuate itself if not put right initially.

Here's the rest of his discourse, moving onto the subject of Krsna sakti.

Krsna is the possessor of infinite power. The power of Krsna is of a threefold nature viz., (1) His Svarupa sakti or Antaranga sakti (power inhering in his own proper form), (2) His Bahiranga sakti or Maya sakti (power inhering in his outer form, or his limiting or eclipsing potency) and (3) his Tatastha sakti ( marginal power manifesting herself on the border-line between his inner and outer potencies).
This mundane world is the product of Krsna's Bahiranga sakti. But the eclipsing potency is not the creator of the world. The function of creation of both spiritual and mundane worlds belongs to Karanarnavasayi or the first Purusa Avatara. In other words the act of mundane creation is the first manifestation or descent of Krsna to this mundane plane. (jagrhe paurusam rupam....etc Bhag 1,3,?)
The individual soul or jiva is an infinitesimal manifestation or product of the marginal power of Karanarnavasayi.
This mundane world and it's concerns are only a secondary, unwholesome, petty, backwater-pool of brakish water (khAra nidhi prAy), a perverted (distorted) reflection of the boundless ocean of ecstatic bliss of the lila of Krsna.

It goes on, but that's it for the present purpose.
If anyone has the wherewithall perhaps the chart from Harvard CC could be scanned and posted here. That chart Madhava posted a link to above is good, so maybe the Harvard CC chart would be superfluous

Is he actually saying that the Vaikunthas are manifest from Karanarnavasayi Vishnu? Any support for this from any granthas?

I knew you would pick up on that point Madhava. I don't know if that's just another omission. I'm no advocate of Prof. Sanyal, but thought this resume of his very interesting, more from a style angle than presiceness.

Would it be correct to say that the Paravyoma or Vaikuntha is manifest by Baladeva as the repository of sandhini sakti, and Karanarnavasayi is the amsAmsAmsa of Sankarsana, and Baladeva, being Mula (prototype ) Sankarsan. who wields the AdhAra sakti or the power of accomodating space?