SRILA RUPA GOSVAMI'S
SRI LAGHU-BHAGAVATAMRTA
A little nectar of the Supreme Personality of Godhead and His devotees

Volume Two

Some names of the Lord

The liberation of the demons

Lord Krsna is the original Lord, who expands into many forms

Lord Krsna's inconceivable, mutually contradictory qualities

Lord Krsna is the origin of Lord Narayana and the Purusa-avataras

Lord Krsna is not an incarnation of Lord Visnu's hair

Lord Krsna is superior to Lord Vasudeva

Lord Krsna is superior to the impersonal brahmana

Lord Krsna is not an incarnation of Lord Narayana

Lord Krsna's supreme position

Volume Two
68-70	Now please hear the reason for all the Lord's names.  Some are names of Lord Narayana, the husband of the goddess of fortune, and others are names of Lord Krsna, the best of the Yadus.  The names Daityari (the enemy of the demons), pundarikaksa (the lotus-eyed one), sarngi (the holder of the saranga bow), garuda-vahana (He who rides on Garuda), pitambara (He who is dressed in yellow garments), cakra-pani (the holder of the Sudarsana cakra), srivatsanka (He who is decorated with the mark of Srivatsa), and catur-bhuja (He who has four arms) are names of both Lord Narayana and Lord Krsna.
71	Because He is Vasudeva's son, the Lord is called Vasudeva.  Because He was born in the Madhu dynasty, He is called Madhava.
72	In Sri Hari-vamsa (63.36) also:
	"The gopis in Vrndavana called Krsna Damodara, because He was bound with a rope (dama)."
73-4	There again (Sri Hari-vamsa 158.30-32):
	Resting in a cart-wheel cradle, (child) Krsna killed a cruel and powerful demoness named Putana who, pretending to be full of maternal affection, offered Him her breast smeared with poison.  When the residents of Vraja saw the demoness was killed, they exclaimed: "This child is born again (adhah-aksa-ja)".  For this reason, Krsna is known as adhoksaja."
75	The commentary explains: "Adhah means "beneath", "aksa" means "the cart-wheel" and "ja" means "born again".  In this way they said the word "adhoksaja (He who is born again under the cart-wheel)."
76	There again (Indra to Lord Krsna in Hari-vamsa 75.85):
	"I am king of the demigods and You are king of these surabhi cows.  For this reason, the worlds will eternally address You as 'Govinda' (king of the cows."
77	There again (Indra to Krsna in Hari-vamsa 75.86)
	"The surabhi cows have made You their king.  O Krsna, because You are a king greater than I, the demigods in heaven will call You Upendra (above Indra)."
78	In Visnu Purana:
	"O Krsna, because You killed the Kesi demon, You will be known in this world by the name Kesava (the killer of Kesi)."
79	Interpreted in another way, these may be names of Lord Narayana, the husband of goddess of fortune.
80	How can demons who hate the Personality of Godhead and have never come in contact with Lord Krsna attain liberation?  (That they cannot attain liberation is confirmed) by the use of the word "eva" (certainly) twice (in the following verses).
81	In Bhagavad-gita (16.19-20):
	"Those who are envious and mischievous, who are the lowest among men, are cast by Me into the ocean of material existence, into various demoniac species of life.*
82	"Attaining such repeated birth amongst the species of demoniac life, such persons can never approach Me.  Gradually they sink down to the most abominable type of existence."*
83	In these verses Krsna says: "If those who hate Me do not come into contact with Me in My form as Krsna, they will certainly take birth in a very low species."
84	Therefore Lord Krsna is the best of the three (paravastha forms of the Lord).  Why should this be surprising?  His exalted nature (of granting liberation to His enemies) cannot be seen in any other (form of the Lord).
85	In the description of the fourteen-syllable mantra in the Svayambhuva-agama, Lord Ramacandra, Lord Nrsimha, and the other incarnations are worshipped as disguised forms of Him (Lord Krsna).
86(a)	(Here someone may object: Is it not) said in the scriptures that (all the Lord's forms are equal?)  In Maha-Varaha Purana (it is said):
	"All the Lord's forms are eternal and imperishable.  They are free from birth and death.  They are never material.
	"They are full of all bliss, all knowledge, and all virtue.  They are free of any fault."
86(b)	Furthermore, in Sri-Narada-pancaratra:
	"When the jewel known as vaidurya touches other materials, it appears to be separated into different colours.  Consequently the forms also appear different.  Similarly, according to the meditational ecstasy of the devotee, the Lord, who is known as Acyuta (infallible), appears in different forms, although He is essentially one."*
	Therefore, why do you say there is a hierarchy of the Lord's forms?
87	(In answer) it may be said: Because He is the Supreme Lord, all His forms are perfect and complete.  Still, He does not show all His potencies in His forms.
88	When a small measure of His potencies is manifest, (His form) is called amsa-avatara.  When by His wish many different potencies are manifest, (His form is called) purna-avatara.
89	Opulence, sweetness, mercy, and strength are prominent among His many potencies.
90	(The different forms of the Supreme Lord are considered) more or less complete according to the extent to which His various potencies are manifest or not manifest.
91-2	A small lamp and a great fire are equally effective in burning a house or something else, but only the great fire brings relief from the sufferings of cold weather.  In the same way, the more the Supreme Lord manifests His transcendental qualities, the more the devotees and living entities in general find relief from the cycle of birth and death.
93	He may be one and He may be many.  He may be an amsa-avatara and He may be the origin of the amsa-avataras.  Because of His limitless and inconceivable potency nothing is impossible.
94	One form may be manifest as many.  (This is described) in Srimad-Bhagavatam (10.69.2):
	"It is astounding that Lord Sri Krsna, who is one without a second, expanded Himself in sixteen thousand similar forms to marry sixteen thousand queens in their respective homes."*
95	Many forms may combine to become one form.  (This is described) in Padma Purana:
	"The Supreme Person, Lord Hari, who is the original creator of everything, and who is faultless and beyond the influence of the three modes of material nature, expanded Himself into many forms, and then again all these forms combined together, and only one Lord Hari was manifest."
96	Although He is one, He manifests as many amsa-avataras and He has many different, even mutually contradictory potencies.  (This is described) in Srimad-Bhagavatam 10.40.7 (where Akrura prays to the Lord):
	"Their thoughts placed in You, they worship You, who have one form and many forms."
97	Also in Kurma Purana:
	"He is neither great nor small.  He is great and small. He is colourless.  He is said to have red eyes.  It is said that by the touch of His potencies the Supreme Lord has many mutually contradictory qualities."
98	"In the Personality of Godhead there are no faults, but only a great variety of mutually contradictory virtues."
99	The following prose statement of Srimad-Bhagavatam (6.9.34-36) describes the inconceivable, mutually contradictory, variegated potencies of the Supreme Lord:
	"O Lord, You need no support, and although You have no material body, You do not need co-operation from us.  Since You are the cause of the cosmic manifestation and You supply its material ingredients without being transformed, You create, maintain and annihilate this cosmic manifestation by Yourself.  Nevertheless, although You appear engaged in material activity, You are transcendental to all material qualities.  Consequently these transcendental qualities of Yours are extremely difficult to understand."*
100	"These are our inquiries.  The ordinary conditioned soul is subject to the material laws, and he thus receives the fruits of his actions.  Does Your Lordship, like an ordinary human being, exist within this material world in a body produced by the material modes?  Do You enjoy or suffer the good or bad results of actions under the influence of time, past work and so forth?  Or, on the contrary, are You present here only as a neutral witness who is self-sufficient, free from all material desires, and always full of spiritual potency?  We certainly cannot understand Your actual position."*
101	"O Supreme Personality of Godhead, all contradictions can be reconciled in You.  O Lord, since You are the Supreme Person, the reservoir of unlimited spiritual qualities, the supreme controller, Your unlimited glories are inconceivable to the conditioned souls.  Many modern theologians argue about right and wrong without knowing what is actually right.  Their arguments are always false and their judgements inconclusive because they have no authorised evidence with which to gain knowledge of You.  Because their minds are agitated by scriptures containing false conclusions, they are unable to understand the truth concerning You.  Furthermore, because of polluted eagerness to arrive at the right conclusion, their theories are incapable of revealing You, who are transcendental to their material conceptions.  You are one without a second, and therefore in You contradictions like doing and not doing, happiness and distress, are not contradictory.  Your potency is so great that it can do and undo anything as You like.  With the help of that potency, what is impossible for You?  Since there is no duality in Your constitutional position, You can do everything by the influence of Your energy."*
102	O unchanging Personality of Godhead, Your activities, which You do without a material body, without resting on the earth or any other material planet, and without any outside help, are difficult to understand.
	Note: This is a paraphrase of the verse quoted in text 99.
103	In the verse quoted in text 100 the words "guna-visarga-patitah paratantryena" are explained in these words:
	The Lord's nature is revealed in the description of the battle between the demigods and demons.  In that battle (Lord Visnu) fell and became dependant on the demigods, who are really dependent on Him.  His dependence was done out of kindness to them.
104-5	In the verse quoted in text 100 the word "sva-krta" means "accepted", "kusalakusalam" means "auspiciousness" and "inauspiciousness" and "happiness and distress", "atmaramah" means "neutral", and "na vidamah" means "we do not understand how these contradictions can exist in You."
106-7	In text 101 the word "bhagavati" begins a clause of two words and the word "isvare" begins a clause of five words.  The word "bhagavati" clearly means that the Lord is all-knowing and has transcendental qualities.  The word "kevale" clearly means that He is the Brahman.
108	Although as the Brahman He is impartial to everyone, as His first two features He is inclined to His devotees.
	Note: The first two features here, meaning the clause beginning with the word "bhagavati" refers to Bhagavan.
109	Someone may object: How can the one Supreme Personality of Godhead manifest two forms simultaneously?
	Here it is said (in the verse quoted in text 101):  "O Supreme Lord, Your unlimited glories are inconceivable to the conditioned souls.  Many modern theologians argue about right and wrong without knowing what is actually right.  Their arguments are always false and their judgements inconclusive because they have no authorised evidence with which to gain knowledge of You.  Because their minds are agitated by scriptures containing false conclusions, they are unable to understand the truth concerning You.  Furthermore, because of polluted eagerness to arrive at the right conclusion, their theories are incapable of revealing You, who are transcendental to their material conception."*
110	The Lord's inconceivable potency is described in text 101: "With the help of that potency what is impossible for You?"  Because many different mutually contradictory powers are present in it, the Lord's potency is considered inconceivable.
111	In Vedanta-sutra it is said:
	"Because He is the root from which the Vedic scriptures have come, the Supreme Truth may be understood by the revelation of scripture."
	In Skanda Purana it is said:
	"Inconceivable things cannot be understood by material logic."
	Inconceivable powers are sometimes present even in jewels and other ordinary material things.
112	Without potency like this the Lord's supremacy is not complete.  Without His being unfathomable His glory cannot be described.
113	To they who see illusions or mirages, the Lord's supremacy is not manifest.
114	In text 101, first comes the phrase beginning with "na hi", then the phrase beginning with "uparata", and then the six words beginning with "bhagavati".  Here the original sequence of words is not useful.
	Note: Text 101 is to be interpreted with the words in this sequence and not their original sequence.
115	That the Lord has mutually contradictory qualities (ubhayam), as described in text 101, is not refuted by either scripture or logic.  However, by they who do not know the truth and who think in terms of the higher and lower things of the material world, You (are not understood).  You are like a rope (that is mistaken for a snake).
116	Someone may object:  He is the Brahman of non-dual knowledge, and again He is Bhagavan, the Supreme Person who has many different qualities.  He is seen to have two forms.
	The reply: Text 101 says "svarupa-dvayabhavat", which means that sometimes contradictory qualities are not separated in two different forms.  Two contradictory qualities may both be present in a single (form of the Lord).
	Note: Here someone claims that contradictory qualities are not present together in one of the Lord's forms.  He claims that one quality is present in one form and its opposite is present in another form of the Lord.  This idea is refuted in text 101.
117	Contradictions seen in the pastimes of the Lord's potencies are His inconceivable opulence.  They decorate Him.  They are not defects.
118	A description of these mutually contradictory qualities is seen in Srimad-Bhagavatam (3.4.16):
	"My Lord, even the learned sages become disturbed in their intelligence when they see that Your Greatness engages in fruitive work although You are free from all desires, that You take birth although You are unborn that You flee out of fear of the enemy and take shelter in a fort although You are the controller of invincible time, and that You enjoy householder life surrounded by many women although You enjoy in Your Self."*
119	If these things were not true, then (the sages) intelligence would be bewildered.  That is not so.  The (Lord's) inconceivable potency is the cause of these pastimes.  Whatever He wishes it manifests.
120	Now that this has been said, (Lord Krsna's) real nature will be described.
	Here someone may object: Is it not so that Lord Krsna is not superior to either the purusa-avatara or to the Supersoul, who is the master of the universe?
	Note: Here an imaginary objector argues that Lord Krsna is not the original form of the Lord, but only an expansion of Lord Ksirodakasayi Visnu.  His argument begins in Text 120 and continues until text 140.  Srila Rupa Gosvami refutation of this idea begins in Text 141.
121	Furthermore, (it is said) in Srimad-Bhagavatam (1.3.1-5):
	"In the beginning of the creation, the Lord first expanded Himself in the universal form of the purusa incarnation and manifested all the ingredients for the material creation.  And thus at first there was the creation of the sixteen principles of material action.  This was for the purpose of creating the material universe.*
122	"A part of the purusa 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.*
123	"It is believed that all the universal planetary systems are situated on the extensive body of the purusa, but He has nothing to do with the created material ingredients.  His body is eternally in spiritual existence par excellence.*
124	"The devotees, with their perfect eyes, see the transcendental form of the purusa 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 decorated with thousands of helmets and glowing earrings and are adorned with garlands.*
125	"This form (the second manifestation of the purusa) 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."*
126	Explanation
	(In Srimad-Bhagavatam 1.3.1 quoted in text 121) the word "adau" means "before all the other avataras", "bhagavan" means "the Supreme Personality of Godhead", "mahad-adibhih" means "beginning with the mahat-tattva", "loka-sisrksaya" means "with a desire to create the material planets", "paurusam" means either "the form of the purusa-avatara" or "brearing the name purusa", "rupam" means "a form of bliss and knowledge", and "jagrhe" means "manifested".
127	"Sambhutam" means "properly or truthfully manifested with the desire to create the material planets."  "Sodasa-kalam" means "in whom are the sixteen principles of material action."
128	Following the revelation of scripture, the Vaisnavas define these sixteen principles of action as the Lord's potencies, which are described in Bhakti-viveka and other scriptures.
129	"Sri, Bhu, Kirti,, Ila, Lila, Kanti, Vidya, Vimala, Utkarsini, Jnana, Kriya, Yoga, Prahvi, Satya, Isana, and Anugraha are (the Lord's) sixteen principal potencies."
130	First the three forms of the purusa-avatara were described, and then the form of the Lord that enters the material universe and becomes the creator was described.
131	(In Srimad-Bhagavatam 1.3.2, quoted in text 122 it is said that from the navel-lake lotus (of the Lord) who enters the universe and lies down on its waters, (Brahma is manifest).  This is very clear.
132	(In Srimad-Bhagavatam 1.3.3 quoted in text 123) it is said that all the planets are situated in the whorl and other parts of the lotus flower sprouted from the Lord's navel-lake.
133	His form in spiritual existence par excellence (sattvam urjitam), the Lord lies down.
134	In Srimad-Bhagavatam 1.3.4-5, quoted in texts 124 and 125, it is said that this form of the Lord is origin of His multifarious incarnations.
135	As in Srimad-Bhagavatam (11.4.3):
	"When the primeval Lord Narayana created His universal body out of the five elements produced from Himself and then entered within that universal body by His own plenary portion, He thus became known as the Purusa."***
136	The word "narayana" here means "the master of the spiritual sky".  As the purusa-avatara (atma), He created His universal form from the material elements, and then by His amsa-avatara entered the universe.  This form is called the purusa-avatara.
137	Fearing the question "What is the point of all this?"  (he) says: Four-armed Lord Garbhodakasayi Visnu,who is His vilasa expansion, enters the lotus flower of the material planets and, in a form that bears the name Visnu, reclines on the ocean of milk.
138	Becoming the Supersoul staying in the hearts of living entities in material bodies from the demigods down to immovable creatures, He seems to have many different forms.
139	Considered a vilasa expansion, He is described as a form of Lord Visnu in the Satvata-tantra: "The third (purusa-avatara) stays in all living beings."
140	Then, worshipped by the demigods on the shore of the milk ocean, He descended and bore the name Krsna.
141	Our answer to this argument is the words a disembodied voice spoke to the demigods in Srimad-Bhagavatam (10.1.23):
142	"The Supreme Personality of Godhead, Sri Krsna, who has full potency, will personally appear as the son of Vasudeva.  Therefore all the wives of the demigods should also appear in order to satisfy Him."*
143	Explanation
	The words "bhagavan purusah parah" in this verse prove that the purusa-avatara that creates the mahat-tattva is an amsa-avatara of Lord Krsna.
144	It is seen that Srila Sridhara Svami agrees with this view, for in commenting on Srimad-Bhagavatam 10.85.31 he says that the phrase "amsa-bhagena" means "by a part of a part".  In this way it is clear that Sri Krsna is the Original Personality of Godhead, perfect and complete.
145-6	This is confirmed in Devaki's prayer (Srimad-Bhagavatam 10.85.31):
	"My dear Krsna, I know that Maha-Visnu, who is lying in the causal ocean of the cosmic manifestation, and who is the source of this whole creation, is simply an expansion of Your plenary portion.  Creation, maintenance, and annihilation of this cosmic manifestation are being effected only by Your plenary portion.  I am, therefore, taking shelter of You without any reservation."*
147	Explanation
	The purusa-avatara is a part (amsa) of Lord Krsna.  Material nature is a part of the purusa-avatara.  The modes are part of material nature.  Creation and other material actions are parts of the modes.
148	Also in the same scripture (Srimad-Bhagavatam 10.14.14):
	"O Lord of lords, You are the seer of all creation.  You are indeed everyone's dearest life.  Are You not, therefore, my father, Narayana? Narayana refers to one whose abode is in the water born from Nara (Garbhodakasayi Visnu), and that Narayana is Your plenary portion.  All Your plenary portions are transcendental.  They are absolute and are not creations of maya."*
149	Explanation
	In Srimad-Bhagavatam 10.14.13 Brahma addressed Krsna as Narayana.  However, after Brahma saw Lord Krsna's astonishing opulence, and also after seeing that Krsna is the source of millions of material universes, Brahma became afraid, considering he had committed an offense, and he proclaimed "Are You not Narayana".
150-1	By addressing Lord Krsna as "adhisa (Lord of Lords)" Brahma affirmed that Lord Krsna is superior to the innumerable expansions of Ksirodakasayi Visnu who are also Lords of the creation, and who are all-pervading within the material universe.  By addressing Lord Krsna as "sarva-dehinam atma (everyone's dearest life)", Brahma affirmed that Lord Krsna is the Supreme father of all conditioned souls confined to material bodies within the material world, and that He is also the father of all the liberated residents of the Vaikuntha spiritual world.  By addressing Lord Krsna as "akhila-loka-saksi (the witness who observes the actions of all living entities)", Brahma affirmed that Lord Krsna sees everything.  By speaking the words "nara-bhu-jalayanat (because of having His abode in the water born from Garbhodakasayi Visnu)" Brahma explained the derivation of the word "narayana".  By speaking the words "narayano 'nigam (Lord Narayana is Your plenary portion)", Brahma affirmed that Lord Narayana is an expansion of Lord Krsna. At the end of this verse Brahma refers to "maya", the Lord's illusory energy.  We may note here that the spiritual world constitutes three fourths of the Lord's opulence.  Only one fourth of the Lord's potency is taken up by the material energy.
152	O Lord, in Bhagavad-gita (10.42) You said:
	"With a single fragment of Myself I pervade and support this entire universe."
	The forms of the purusa-avataras are spiritual.  They are not manifestations of the material energy, as Universal Form is.
153	In Brahma-samhita (5.48):
	"The Brahmas and other lords of the mundane worlds appear from the pores of the Maha-Visnu and remain alive for the duration of His one exhalation.  I adore the primeval Lord, Govinda, for Maha-Visnu is a portion of His plenary portion."*
154	If the purusa-avatara is an expansion of Lord Krsna, then Ksirodakasayi Visnu must be a pastime-incarnation of Lord Krsna.
155	Here some may object: Is it not so that (Krsna and Balarama), who appeared in the Yadu dynasty, are incarnation of a black and white hair of Lord Visnu.  This is clearly described in Srimad-Bhagavatam (2.7.26):
156	"When the world is overburdened by the fighting strength of kings who have no faith in God, just to diminish the distress of the world, a black and white hair of the Lord incarnate on the earth.  To expand His transcendental glories the Lord acts extraordinarily.  No one can properly estimate how great He is."
157	(To this objection I reply:) O, don't interpret this verse in that way.  Please listen and I will now give the proper interpretation of the verse.  The word "kalaya" means "with great artistry", "sita" means "bound", and "krsna" means "very dark".  The compound word "sita-Krsna-kesa" means "He whose beautiful black hair is neatly tied".  The word "kalaya" indicates that Lord Krsna was the most expert of all artists.
	Note: The entire verse may then be interpreted in the following way:
	"When the world is overburdened by the fighting strength of kings who have no faith in God, the Lord, just to diminish the distress of the world, descends in His original form, with beautiful black hair neatly tied on His head.  The Lord is the most expert of all artists, and just to expand His transcendental glories, He performs many graceful and extraordinary pastimes.  No one can properly estimate how great He is."
158	The word "kalaya" may also be interpreted to mean "with His plenary portion".  If this meaning is accepted the verse may be interpreted in the following way:
	"Lord Krsna, the Supreme performer of pastimes, has beautiful black hair.  He descended to the material world, accompanied by His plenary portion (kalaya)."
159	In the Visnu-dharmottara Purana Markandeya Muni describes to Maharaja Vajra (the king's) father, Aniruddha, who appears on the ocean of devastation:
160	Vajra's question:
	"Who is the person in the form of a child that again and again you see at each millenium's end?  I do not know, and I am very eager to know."
161-2	Sri Markandeya Muni's reply:
	"Again and again I saw the Supreme Lord, the master of the universes.  Still, as the kalpa was being destroyed I was bewildered by maya, and I could not understand who He was.  When the kalpa's destruction had passed, I could understand that He was your father, Aniruddha, the master of the universes, and that He was an avatara manifested from your grandfather, Lord Krsna."
163-4	Explanation
	Had it been otherwise (in other words, had it been that Lord Krsna is an avatara of Ksirodakasayi Visnu), then the best of sages would have said "tam sri-krsnam vijanami prappitamaham" (I know that Your grandfather is Lord Krsna).  In this way the mistaken idea (that Lord Krsna is) an avatara of (Lord Visnu's) hair is refuted.
	Note: What He did say was "prapitamahat" (Aniruddha is an avatara manifested from your grandfather, Lord Krsna).
165	Here someone may object:  Is it not so that although Lord Krsna may be superior to the purusa-avataras, Lord Vasudeva, who is served by all opulences, who appears in many forms in the spiritual world of three quarters of the Lord's opulence, whose charming splendour is more glorious than billions of rising suns, who sometimes dark as a new raincloud and sometimes splendid as gold, who is famous as a vilasa-avatara of Lord Maha-Vaikuntha-natha, who is the Supersoul, and who is endowed with strength, knowledge, heroism, and glory, is superior to Him?
	Note: The imaginary objector's argument continues until Text 178.  In text 179 Srila Rupa Gosvami begins his reply.
166	The catur-vyuha expansions (Vasudeva, Sankarsana, Pradyumna and Aniruddha) are collectively known by the name "maha-avastha" (the most important form of the Lord).  The first of Them (Lord Vasudeva) is supremely worshipable.  He is said to be the controlling Deity of consciousness and the origin of pure goodness.
167	Sri Sankarsana is considered His amsa-avatara.  Sankarsana is the second member of the catur-vyuha.  He is known by the name "jiva" because He is the birthplace of all the jivas (living entities).
168	His bodily lustre is sweeter than many billions of full autumn moons.  He is the worshipable Deity of false-ego.  Ananta Sesa is His amsa-avatara.  As the Supersoul in the hearts of Lord Siva, impiety, snakes, death, and the community of demons, He is the cause of the universe's dissolution.
169	Lord Pradyumna is the third member of the catur-vyuha.  He is a vilasa-avatara of Lord Sankarsana.  He is the Deity of intelligence, and He is worshipped by the intelligent.  He is served by goddess Laksmi, who recites prayers in Ilavrta-varsa.  He is said sometimes to be the colour of pure gold and sometimes He is splendid as a dark cloud.  He is the cause of the universe's creation.  Kamadeva is His amsa-avatara.  As the Supersoul of Brahma, the prajapatis, Kamadeva, and those attached to sense-gratification, He creates everything.
170	Lord Aniruddha is the fourth member of the catur-vyuha.  He is said to be an amsa-avatara of Lord Pradyumna.  Lord Aniruddha is the Deity of the mind, and He is worshipped by the philosophers.  He is the colour of a dark cloud.  He carefully protects the universe.  As the Supersoul of piety, the Manus, demigods, and the earthly kings, He maintains the universe.
171	In the Moksa-dharma it is said that Lord Pradyumna is the Deity of mind, and Lord Aniruddha is the Deity of false-ego.
172	This explanation is corroborated by all the Pancaratra-sastras.
173	In Padma Purana it is said that the catur-vyuha expansions, which begin with Lord Vasudeva, preside over the four directions of the spiritual world.
174	They also reside in the material world. (Lord Vasudeva) resides in the city of Devavati in Jalavrti Vaikuntha, (Lord Sankarsana) resides in the city of Dvaraka in Visnuloka above Satyaloka, (Lord Pradyumna) resides in the city of Airavati in Svetadvipa north of the pure ocean, and (Lord Aniruddha) resides on the couch of Ananta's lap in the ocean of milk.
175	The Satvata-tantra describes nine vyuha expansions of the Personality of Godhead as: 1. Vasudeva, 2. Sankarsana, 3. Pradyumna, 4. Aniruddha,, 5. Narayana, 6. Nrsimha 7. Hayagriva,, 8. Varaha, and 9. Brahma.  The Brahma mentioned here should be understood to be the previously described avatara of Lord Hari.
176	However, the catur-vyuhas (Vasudeva, Sankarsana, Pradyumna and Aniruddha), who have four splendid arms and are decorated with eternal  and limitless transcendental opulences, are the best.
177	Lord Vasudeva is flooded with perfect transcendental bliss.  His opulences have no limit.  Because He is the ruler of the spiritual sky He is the first of all transcendental Deities.
178	Therefore I think the person named Krsna who descended (to the material world) was an avatara of Lord Vasudeva for this is explained in all scriptures.
	Note: The opponent ends His argument here.  Srila Rupa Gosvami begins his reply in the next text.
179	That is not logical.  Please listen.  The answer (to your objection) is now given.  Lord Krsna, the son of Devaki, is said to be superior to Lord Vasudeva.
180	In Srimad-Bhagavatam (1.3.28):
	"All of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Sri Krsna is the original Personality of Godhead."*
181	Explanation
	Here the word "pumsah"  means "of the purusa-avatara", "amsah" means "the avataras headed by Varaha and Rsabhadeva", "Kalah" means "the avataras headed by the Kumaras, "tu (but)" distinguishes Lord Krsna from these other forms of the Godhead, "bhagavan" means the Supreme Personality of Godhead, and "svayam (personally)" refutes the idea that Krsna is an avatara of Vasudeva.
182	In Srimad-Bhagavatam (10.14.2) it is said:
	"My dear Lord, Your form is transcendental to all material elements.  I can understand that You have mercy upon me because You are revealing that form, standing before me like a small child.  But although I am Lord Brahma, the so-called creator of this universe, I am unable to ascertain the transcendental potencies of Your body.  And if I am unable to understand the spiritual potency of Your child-like body, then what can I understand about Your transcendental pastimes?"*
183	Explanation
	Here "deva" is a name for Lord Vasudeva, the first of the catur-vyuha expansions, "deva-vapusah" means "of He who has the form of Lord Vasudeva".  "mahi" means "glory", "saksat" means "of You", "kah" means "the demigod Brahma" "avasitum" means to understand, "na ise" means "I am not able", and "atma-sukanubhuteh" means "of You whose form is spiritual".
184-5	We many note the use of the phrase "kim uta" (what to speak of) in this verse.  This phrase is used when comparing something great to another thing of lesser stature.  An example may be seen in the following sentence:  "The kaustubha jewel is more effulgent than hundreds and millions of suns, what to speak of small lamp."
186	In another way: A great darkness is not able to extinguish even a small lamp, what to speak of the kaustubha jewel, which is more brilliant than millions of suns.
187	The phrase "what to speak of" is used when a great thing is compared to something small.  That small thing is then again compared to something even smaller.
188	The word "mad-anugrahasya" may be understood to mean "of You who is very merciful to me by revealing this unprecedented and wonderful form".
189	"Svecchamayasya" means "He who acts to fulfil all the desires of His devotees."  The words "na bhutamayasya" (He who is not the resting place of all living entities) refute the idea that Lord Krsna is the purusa-avatara, who is the resting place of all living entities.
190	The phrase "nese mahi tv avasitum manasantarena" means "O Lord, although it may be possible for someone to understand something of Your transcendental glories by meditating on them without any deviation, still, I cannot understand anything about Your glories.  For me Your transcendental opulences are inconceivable."
191	In these words the demigod Brahma, who properly understands the entire situation, affirms that Lord Krsna's glory is greater than the glory of both Vasudeva (the purusa-avatara) and the impersonal Brahman.
192	In the Svayambhuva-agama's meditation on the fourteen-syllable mantra it is said that the catur-vyuha forms, beginning with Lord Vasudeva, are avataras of Lord Krsna.
193	In the Kramadi-dipika's description of the eight-syllable mantra it is said that the catur-vyuha forms, beginning with Lord Vasudeva, are avataras of Lord Krsna, the master of Gokula.
194	Here someone may object: How is it proper to say that Lord Krsna is superior to the impersonal Brahman?  It has been clearly proved that the Personality of Godhead and the impersonal Brahman are one and the same.
195	The one Supreme Lord is described in many ways in the Vedic literatures.  Sometimes He is called the purusa-avatara, sometimes the Supersoul, sometimes the impersonal Brahman, and sometimes the personification of transcendental knowledge.
196	In the Skanda Purana:
	"The astanga-yogis say the Lord is the Supersoul, they who have faith in the Upanisads say He is the impersonal Brahma, and the jnana-yogis say He is transcendental knowledge personified."
197	In Srimad-Bhagavatam (1.2.11):
	"Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramatma or Bhagavan."*
198	(To this objection I reply): Please hear Lord Kapila's explanation in Srimad-Bhagavatam (3.32.33):
199	"A single object is appreciated differently by different senses due to its having different qualities.  Similarly, the Supreme Personality of Godhead is one, but according to different scriptural injunctions He appears to be different."*
200	Explanation
	The Personality of Godhead has many different forms.  He appears in different forms according to the worship performed by His devotees.
201-2	As, although it is always one, milk is perceived by the senses in many different ways according to its form, taste, and other qualities, the eyes perceiving its whiteness and the tongue its sweetness, so the Supreme Personality of Godhead, although He is one, is perceived by different methods of worship in different ways.
203-4	As the tongue only, and no other sense, perceives sweetness, and as each sense has its own object, so all different methods of worship are like the different senses and devotional service is like the mind, which perceives everything.
205	In the best scriptures it is said that Sri Krsna's sweetness and other qualities are superior to the qualities of the impersonal Brahman.
206	In Srimad-Bhagavatam (10.14.6-7):
	"Nondevotees, however, cannot realise You in Your full personal feature.  Nevertheless, it may be possible for them to realise Your expansion as the impersonal Supreme by cultivating direct perception of the Self within the heart.  But they can do this only by purifying their mind and senses of all conceptions of material distinctions and all attachment to material sense objects.  Only in this way will Your impersonal feature manifest itself to them."***
207	"There may be some philosophers and scientists who can study the cosmic nature from atom to atom; they may be so advanced that they can count the atomic composition of the atmosphere or all the planets and stars in the sky, or even the shining molecular parts of the sun or other stars and luminaries in the sky.  But it is not possible to count Your qualities."*
208	Here someone many object: The Supreme Lord's qualities cannot be counted because His form is material and therefore His qualities are like a mirage.  What is surprising in about that?
209	(I reply:) It is not so.  His qualities are not material.  Because they are manifest from His own nature they are full of bliss.
210	In Brahma-tarka:
	"The Personality of Godhead, Lord Hari, has transcendental qualities manifested by His own nature.  Neither Lord Visnu nor the liberated souls are considered different from their transcendental qualities."
211	In Sri Visnu Purana (1.9.43):
	"May the Supreme Personality of Godhead, who is the purest of all who are pure, and in whom are neither the modes of nature beginning with goodness, nor any material qualities, be merciful to me."
212	In the same scripture (Visnu Purana 6.5.79):
	"The word "bhagava" means that the Lord has all knowledge,, power, strength, opulence, heroism, and glory.  He has no faults or defects.
213	Also in Padma Purana (Uttara-khanda 255.39-40)
	"When the Vedic literatures describes the Personality of Godhead as being without any qualities (nirguna), this means that the Lord does not possess any material qualities.  It does not mean that He has no spiritual qualities."
214	Also, in Srimad-Bhagavatam (1.16.29):
	"Many transcendental qualities are eternally present in the Personality of Godhead, Sri Krsna, and are never to be separated from Him."*
215	In this way Lord Krsna is the supremely powerful and blissful Personality of Godhead, who possesses uncountable millions of transcendental attributes.
216	The qualityless, formless, impersonal Brahman is said to be like light shining from the sun of Sri Krsna.
217	(Lord Krsna says in) Bhagavad-gita (14.26-27):
	"One who engages in full devotional service, who does not fall down in nay circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman.*
218	"And I am the basis of the impersonal Brahma, which is the constitutional position of ultimate happiness, and which is immortal, imperishable and eternal."*
219	Explanation
	Here "brahma-bhuyaya" means "attaining a form for transcendental pastimes", and "mam bhakti-yogena sevate" means "with love he worships Me, who am full of bliss."
220	The result of performing avyabhivari bhakti (full devotional service without falling down) is service performed with love.  Impersonal liberation, however, is attained by even the Lord's enemies.
221	Arjuna might have objected: "O Krsna, You were born in the Yadu dynasty.  How can You be the Brahman?"  To answer this Krsna spoke Bhagavad-gita 14.27 (quoted in text 218).  The word "hi" (certainly) hints "Yes, I, who stand before you, My spiritual form filled with many different kinds of bliss."  Brahmanah" means "the spiritual form of Brahman", and "pratistha" means "the shelter".  (Krsna) is like the effulgent sun, which is the shelter of a flood of light.
222-3	"Avyaya" (imperishable) and "amrta" (eternal) modify eternal liberation.  "Sasvata dharma" is "bhagavad-dharma".  "Aikantika sukha" is "the sweet festival of loving devotional service, by which the happiness of impersonal liberation is completely eclipsed."
224	In Brahma-samhita (5.40):
	"I worship Govinda, the primeval Lord, who is endowed with great power.  The glowing effulgence of His transcendental form is the Impersonal Brahman, which is absolute, complete and unlimited and which displays the varieties of countless planets, with their different opulences, in millions and millions of universes."*
225	Explanation
	The Brahman, which is described with adjectives beginning with "niskala" (complete), and which has a variety (bhinnam) of opulences (vibhuti) beginning with the earth and other planets (vasudha-adi), is always the effulgence (prabha) of powerful (prabhava) Govinda.  I worship Govinda (govindam aham bhajami).  In this way the meaning of the verse is made clear.
226	(Here someone may object) I understand your argument.  You have said that Sri Krsna is an avatara of Lord Narayana, the master of Vaikunthaloka.
227	His birth and other pastimes and His exalted nature declare that He is a vilasa-avatara of Lord Narayana.
228	Lord Narayana's supreme position is described in the sruti, smrti and tantras.  No one is equal to or greater than Him.  Before the creation (of the material planets), during the Brahma-kalpa, Lord Narayana revealed His own form in the Vaikuntha world to the demigod Brahma.
229	(This is described) in Srimad-Bhagavatam (2.9.9-16:)
	"The Personality of Godhead, being thus very much satisfied with the penance of Lord Brahma, was pleased to manifest His personal abode. Vaikuntha, the supreme planet above all others.  This transcendental abode of the Lord is adored by all self-realised persons freed from all kinds of miseries and fear of illusory existence."*
230	"In that personal abode of the Lord, the material modes of ignorance and passion do not prevail, nor is there any of their influence in goodness.  There is no predominance of the influence of time, so what to speak of the illusory, external energy, it cannot enter that region.  Without discrimination, both the demigods and the demons worship the Lord as devotees.*
231	"The inhabitants of the Vaikuntha planets are described as having a glowing sky-bluish complexion.  Their eyes resemble lotus flowers, their dress is of yellowish colour, and their bodily features very attractive.  They are just the age of growing youths, they all have four hands, they are all nicely decorated with pearl necklaces with ornamental medallions, and they all appear to be effulgent.  Some of them are effulgent like coral and diamonds in complexion and have garlands on their heads, blooming like lotus flowers, and some wear earrings.*
232	"The Vaikuntha planets are also surrounded by various airplanes, all glowing and brilliantly situated.  These airplanes belong to the great mahatmas or devotees of the Lord.  The ladies are as beautiful as lightning because of their celestial complexions, and all these combined together appear just like the sky decorated with both clouds and lightning.*
233	"The goddess of fortune in her transcendental form is engaged in the loving service of the Lord's lotus feet, and being moved by the black bees, followers of spring, she is not only engaged in variegated pleasure-service to the Lord, along with her constant companions-but is also engaged in singing the glories of the Lord's activities.*
234(a)	"Lord Brahma saw in the Vaikuntha planets the Personality of Godhead, who is the Lord of the entire devotee community, the Lord of the goddess of fortune, the Lord of all sacrifices, and the Lord of the universe, and who is served by the foremost servitors like Nanda, Sunanda, Prabhala and Arhana, His immediate associates.*
234(b)	"The Personality of Godhead, seen leaning favourably towards His loving servitors, His very sight intoxicating and attractive, appeared to be very much satisfied.  He had a smiling face decorated with an enchanting reddish hue.  He was dressed in yellow robes and wore earrings and a helmet on his head.  He had four hands and His chest was marked with the lines of the goddess of fortune.*
234(c)	"The Lord was seated on His throne and was surrounded by different energies like the four, the sixteen, the five, and the six natural opulences, along with other insignificant energies of the temporary character.  But He was the factual Supreme Lord enjoying His own abode."*
235	(In the verse quoted in Text 229), "yat" means "of which", "param" means "further supreme" (there is no place superior to this abode), "sanklesa" means "five kinds of material afflictions, beginning with ignorance, "vimoha" means "illusion" and "sadhvasam" means "fear of material existence".  These material disadvantages do not exist in that supreme abode, where the Supreme Personality of Godhead is personally manifest, and where He is adored by they who are like Him.
236	(An explanation of the verse quoted in Text 230 follows:) There are the material modes of ignorance and passion do not prevail, nor is there any of their influence in goodness.  There are no material modes of nature, and there is no predominance of the influence of time, which destroys all things.  There is no illusory, external energy, the root of so many unwanted things, so how can there be the mahat-tattva and other material transformation?  In this way the eternal perfection of Vaikunthaloka is described.
237	(An explanation of the verse quoted in Text 231 follows:) There are the great devotees of Lord Hari have complexions that are either blue, red, green, or white.  They worship the Lord, who manifests forms with these different colours like those of the Lord they worship.  Or, from beginningless time their bodily lustre is like the Lord's.
238	(An explanation of the verse quoted in Text 233 follows:) There goddess Sri, who is an amsa-avatara of Padma-devi, the goddess of fortune, and who is the form of transcendental opulence, respectfully engages in devotional service along with many different transcendental opulences.  The word "kusumakara" means "springtime, the king of seasons", and "anugaih" means "followers".  The followers of spring are summer, monsoon-season, and other seasons.
	The goddess of fortune is also engaged in singing the glories (gayati) of the Lord's activities (priya-karma).  "Gayati" (singing) here is a present-active-participle (satr), and "karma" (activities) is formed by adding the affix "tin" to the verbal root "kr".
239-40	(An explanation of the verses quoted in texts 234a and b follows) He saw the Supreme Personality of Godhead in the Vaikuntha planets.  How was the Lord described?  The very sight of the Lord was intoxicating and attractive.  Because the appearance of the Lord created such intense bliss among the devotees, it is said that the sight of the Lord was like an intoxication.  The Lord is also described as being bluish in complexion and dressed in yellow garments.
241	Text 234 c's description of the Lord's Maha-yoga's potencies will now be explained in the words of Padma Purana, Uttara-khanda:
242	"The Smrti-sastra describes four potencies: 1. hladini (bliss), 2. kirti (fame), 3. karuna (mercy), and 4. tusti (satisfaction).  Sixteen potencies have already been described.
243	"There are also five kinds of knowledge, beginning with sankhya-yoga."
244	They are described in the Pancaratra:
	"Sankhya, yoga, renunciation, austerity, and devotional service to Lord Kesava are the five branches of knowledge by which a wise man attains Lord Hari."
245	The Lord is surrounded by these 25 extraordinary potencies, beginning with opulence and piety, eternally.  In the demigod Brahma and other jivas these potencies are only briefly and slightly present.  The Lord enjoys pastimes in His abode of Vaikuntha eternally, what to speak of the pastimes He enjoys as the abode of Goddess Sri.
246	In Bhargava-Tantra:
	"The possessor of potencies (the Supreme Personality of Godhead) and the potencies themselves (the individual living entities) are not different.  That they are not different is explained in the passage beginning with the word "sveccha".
247	Furthermore in Padma Purana (Uttara-khanda 255.57-64):
	"On the border of the material and spiritual worlds flows the auspicious Viraja river, whose waters were manifest from the perspiration of the Personified Vedas.
248	"On the far shore of that river, in the spiritual sky, is the eternal, imperishable, unlimited spiritual world, which is three fourths of all existence, which is made of pure goodness, which never decays, which is the abode of Brahman, which is splendid as countless millions of suns and fires, which never withers, which contains all knowledge, which is splendid, which is not touched by any of the periods of cosmic devastation, which is immeasurable, which is free from old-age, which is the eternal spiritual reality, which is free from material states beginning with wakefulness and sleep, which has a golden splendour, which is the abode of liberation, which brings spiritual bliss, which has no equal or superior, which has  no beginning or end, which is auspicious, which is wonderfully glorious, which is charming, which is eternal, and which is an ocean of bliss.  These are the qualities of Lord Visnu's supreme abode.
249	"That abode of Lord Hari is not illuminated by the sun or moon, nor by electricity.  One who reaches it never returns to this material world.
250	"Even in hundreds and millions of Brahma's days one cannot completely describe this eternal and faultless abode of Lord Visnu."
251	As before (Padma Purana, Uttara-khanda 256,9-21):
	"Very fortunate great souls who serve the Lord's feet, who are filled with the nectar of loving service to feet of Sri's husband, attain Lord Visnu's supreme abode, which gives the bliss of spiritual love.  That is Lord Hari's abode of Vaikuntha, which is filled with many cities, airplanes and jewel palaces."
252	"In its midst is a splendid city named Ayodhya surrounded by many walls colourful with gold and jewels, many jewel arches, and four great doors.
253	"By gatekeepers headed by Canda, and by Kumuda and others, it is protected.  Canda and Pracanda guard the eastern gate.  Bhadra and Subhadra the southern gate, Jaya and Vijaya the western gate, and Dhata and Vidhata the northern gate.
254	"Kumuda, Kumudaksa, Pundarkia, Vamana, Sankukarna, Sarvanetra, Sumukha, and Supratisthita guard the directions of this city, O beautiful-faced Parvati.
255	"it is filled with palaces brilliant as millions of blazing fires.  It is filled with splendid men and women eternally in the perfection of youth.
256	"In the centre is the Lord's beautiful place enclosed by jewel walls, beautiful with great gates, surrounded by many vimanas and palaces, and decorated with splendid apsara women everywhere.
257	"In the centre is the king's splendid, beautiful and very festive place, filled with jewels, containing thousands of ruby pillars, filled with eternally liberated souls, and beautiful with songs of the Sama Veda.
258	"In the centre of that place is a beautiful and auspicious throne made of all the Vedas and surrounded by the eternal personified Vedas and the deities of religion, knowledge, opulence, and renunciation."
259	There also (in another passage of Padma Purana, Uttara-khanda 256,23-54):
	"In the centre reside the deities of fire, sun and moon, Kurma-avatara, Ananta Sesa, and Garuda, the master of the three Vedas.  The Vedic hymns and all sacred mantras also stay in that holy place, which is made of all the Vedas, and which is known in the Smrti-sastra as the yoga-pitha.
260	"In the centre is an eight-petalled lotus flower as brilliant as the rising sun, and in the centre of that flower is the Gayatri mantra.  O beautiful Parvati, in that place the Supreme Personality of Godhead sits with the goddess of fortune.
261	"He is young, dark as a blue lotus petal, and splendid as millions of suns.  His limbs are splendid and handsome, and His features graceful and delicate.
262	"His delicate hands and feet are like blossoming red lotuses, His eyes are blossoming lotuses, and His graceful eyebrows are two vines.
263	"His nose is handsome.  His cheeks are handsome.  His lotus mouth is handsome.  He is glorious with teeth like a row of pearls.  His gracefully smiling coral lips are handsome.
264	"His smiling lotus face is splendid as a full moon.  He shines with earrings the colour of rising suns.
265	"He is glorious with glistening curly black hair decorated with  mandara and parijata flowers.
266	"He is decorated with a Kaustubha jewel splendid as the rising sun.  He is splendid with gold and pearl necklaces around His conchshell neck.
267	"He is glorious with four broad powerful arms, with four broad lionlike shoulders.  He is glorious with many bracelets, armlets, and rings.
268	"His splendid broad chest is decorated with forest garlands and with the kaustubha jewel and other ornaments splendid as millions of rising suns.
269	"He is glorious with a lotus navel that is Brahma's birthplace.  He wears fine yellow garments splendid as the rising sun.
270	"He is glorious with anklets wonderful with many jewels.  His nails are splendid as glistening moons.
271	"He is more handsome than millions of Kamadevas.  He is an ocean of handsomeness.  His limbs are anointed with glistening sandal paste.  He is decorated with a forest garland.  He is glorious with two raised hands holding a conch and cakra and His two other hands granting blessings and fearlessness.
272	"Decorated with golden and silver necklaces, beautiful golden Goddess Maha-Laksmi sits at His left.
273	"She has all virtues.  Her form is always at the beginning of youth.  She wears jewel earrings.  Her curly hair is black.
274	"Her limbs are anointed with glistening sandal paste.  She is decorated with splendid flowers.  Her curly hair is decorated with mandara, ketaki and jati flowers.
275	"Her eyebrows are beautiful.  Her nose is beautiful.  Her hips are beautiful.  She has large raised breasts.  Her beautiful smiling lotus face is splendid as the full moon.
276	"She is splendid with earrings the colour of the rising sun.  She is the colour of molten gold.  Her ornaments are made of gold.
277	"She has four hands.  She is decorated with a golden louts.  She is decorated with a necklace of golden lotuses wonderfully studded with many jewels.  She is decorated with rings, bracelets, armlets, and necklaces.
278	"Her two upraised hands hold two lotus flowers, and her two other hands hold golden matulunga fruits.
279	"In this way the Supreme Personality of Godhead eternally enjoys transcendental bliss in the company of His eternal companion, Maha-Laksmi, in the eternal spiritual sky.
280-1	"O girl with the beautiful face, Bhu and Lila stay at His sides, and the potencies headed by Vimala stay on the petals in the eight directions.  Vimala, Utkarsini, Jnana, Kriya, Yoga, Prahvi, Satya, and Isana are the Lord's queens.  Holding camaras splendid as nectar moons, they please their husband, the infallible Lord.
282	"Decorated with all ornaments, splendid as millions of blazing fires, filled with all virtues, their hands lotus flowers and their faces like cooling moons, five hundred transcendental apsaras reside in the inner rooms of the palace.  Surrounded by them, the king, the Personality of Godhead, shines with great splendour.
283	"Surrounded by the devotees headed by Ananta Sesa, Garuda the king of birds, General Visvakena and other eternally liberated associates, and accompanied by Goddess Rama, the Supreme Person enjoys with great opulence."
284	Explanations
	Because these things are materially impossible, what has been directly and indirectly and again and again said here should be accepted by philosophers on faith.
285	There (in Vaikuntha) the Vedas, which are Lord Narayana's breath, have form.  The perspiration born from His limbs is supremely purifying.
286	Because it consists of three fourths of the Lord's energy, the spiritual world is called tripad-bhuta.  Being a manifestation of one fourth of the Lord's energy, the material world is called eka-pad.*
287	In the verse quoted in Text 248, "amrtam" means "nectar", "sasvatam" means "ever new and fresh", "suddha-sattvam" means "not material", and the series of words beginning with "nitya" and "aksara" mean (that the spiritual world) is free from the six material transformations.
	Note: The six material transformations are birth, growth, existence, change, decay, death.
288	Accompanied by Goddess Laksmi and other associates, the catur-vyuha expansions headed by Lord Vasudeva are manifest in the eight directions, beginning with the east.
289	In the directions beginning with the southeast, the palaces of Laksmi, Sarasvati, Rati, and kanti respectively are situated.
	Note: The directions are southeast, southwest, northwest, and northeast.
290	In the second part of the spiritual sky, 24 Visnu-expansions, beginning with Lord Kesava, are manifest in the eight directions and are counted in groups of three.
	Note: These forms of the Lord are: Kesava, Narayana, Madhava, Govinda, Visnu, Madhusudana, Trivikrama, Vamana, Sridhara, Hrsikesa, Padmanabha, Damodara, Vasudeva, Sankarsana, Padyumna, Aniruddha, Purusottama, Adhoksaja, Nrsimha, Acyuta, Janardana, Upendra, Hari and Krsna.
291	In the third part of the spiritual sky, ten incarnations of the Lord, beginning with Matsya and Kurma, are manifest in the ten directions.
292	In the fourth part of the spiritual sky, Satya, Acyuta, Ananta, Durga, Visvaksena, Gajanana, Sankhanidhi and Padmanidhi are manifest in the eight directions.
293	In the fifth part of the spiritual sky, the four Vedas, beginning with the Rg Veda, Savitri, Garuda, piety, and sacrifice are manifest as before.
294	In the sixth part of the spiritual sky the Lord's conch, cakra, club, lotus, sword, Sarnga bow, and club are manifest.  In the seventh part of the spiritual sky the devotees headed by Indra are manifest.
295	(The Indra here is not the same as the Indra in the material world.  The scriptures explain:)
	"In the spiritual world the Sadhyas, Maruts, and Visvadevas are all eternal.  Other (Sadhyas, Maruts, and Visvadevas), who are rulers of the three heavenly realms of the material world, are not eternal."
296	74 forms of the Lord, beginning with the form of Lord Vasudeva, are manifest on the same number (74) of planets in the spiritual sky.
297	Bhrgu Muni and others have proved (Srimad-Bhagavatam, Canto 10, Chapter 89) that Lord Visnu better than Siva and Brahma.  There again, the purusa-avatara Lord Vasudeva is better than Lord Visnu, and Lord Narayana, the master of Maha-Vaikunthaloka is better than Lord Vasudeva.
298	Lord Siva, who is known as Sadasiva and Sambhu, is manifest in the northeast part of Vaikunthaloka.
299	Therefore I say that They, the original Personality of Godhead (Lord Narayana) and the vilasa-avatara (Lord Krsna) are not different, because They are like one lamp that lights another lamp.
	Note: Here the imaginary opponent concludes his attempt, begun in Text 226, to prove that Lord Narayana is the original Personality of Godhead and Lord Krsna is expanded from Him.  In the next verse Srila Rupa Gosvami begins his rebuttal.
300	O eloquent one, don't speak.  You don't understand Krsna's great opulence and sweetness.
301	Here Srimad-Bhagavatam, which is the mature fruit of the Vedic tree of knowledge and the essence of all Vedanta philosophy, is the best of all evidence.
302	In Srimad-Bhagavatam (3.2.21):
	"The Supreme Personality of Godhead, Krsna, is the master of the three worlds and the three principal demigods (Brahma, Visnu, and Siva).  No one is equal to or greater than Him.  By His spiritual potency, known as svarajya-laksmi, all His desires are fulfilled.  While offering their dues and presents in worship, the predominating deities of the planets touch the lotus feet of the Lord with their helmets.  They offer prayers to the Lord."*
303	Explanation
		This verse states that no one is equal to (asamya) or greater than (atisaya) Lord Krsna.  Because Lord Krsna is described as better than all others forms of the Lord, it is shown that He is also better than Lord Narayana, the master of Vaikuntha.
304	The use of the word "svayam" shows that Lord Krsna is not dependant on anyone else.
305	(In Srimad-Bhagavatam 9.11.20), Lord Ramacandra is described as "without equal or superior".  However, because He is not described as "svayam" (independent) He is not independent of Lord Krsna.  Because He enjoys humanlike pastimes as Lord Krsna does, the form of Lord Ramacandra is most dear to Lord Krsna.
306	The words of Lord Krsna in Brahmanda Purana:
		"Matsya, Kurma, and many others are My personally forms.  Still, Ramacandra, the son of Dasaratha, is most dear to My heart."
307	"Svayam tv asamyatisayah" (Lord Krsna is the original Supreme Personality of Godhead, without equal or superior, Srimad-Bhagavatam 3.2.21) and "krsnas tu bhagavan svayam" (Sri Krsna is the Original Supreme Personality of Godhead, Srimad-Bhagavatam 1.3.28) are two quotes that describe Lord Krsna's supreme power and opulence.  Because He is not dependent on any form of the Lord, Krsna is the best.
308	The word "tryadhisa" (the lord of all kinds of threes) used in the verse quoted in Text 302 may be interpreted to mean "He who is the master of Dvaraka, Mathura, and Goloka, or it may mean "He who is the master of the three purusa-avataras, Karanokadasayi Visnu, the master of the material  energy, Garbhodakasayi Visnu, who appears as the Universal Form, and Ksirodakasayi Visnu, the all-pervading Supersoul."
309	The word "svarajya-laksmy-apta-samasta-kamah" means that all the Lord's desires are fulfilled.  "Sva" may mean "by Himself" or "by His own supreme potency", "svarajya", which comes from the verb "raj", means "supreme independence", "laksmi" means "supreme opulence", and "apta-samasta-kamah" means "He whose every desire is perfectly fulfilled".
310	"Cira" means "They who live for a very long time", "loka-palaih" means "by the demigods headed by Brahma", ""kirita-kotya" means "with millions of helmets", "idita" means "honoured by prayers", and "pada-pithah" means "the feet on His transcendental form."
311	When the demigods' helmets, studded with diamonds and other jewels, collided together at the Lord's feet, they made a flood of sound considered here to be prayers.  This is an utpreksa metaphor, where different things are assumed to be identical.
312	The demigods headed by Brahma perform their prescribed duties, and thus follow the Lord's orders.  That is the offering described here.