Ādi-līlā, Chapter5
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of the Absolute Godhead, and thus each is identical with the Supreme Lord in knowledge, opulence, energy, influence, prowess and potencies. The evidence of  Pañcarātra  cannot be neglected. Only untrained persons who have not genuinely studied the  Pañcarātras  think that the  Pañcarātras  contradict the  śrutis  regarding the birth or beginning of the living entity. In this connection, we must accept the verdict of  Śrīmad-Bhāgavatam , which says: 'The absolute Personality of Godhead, who is known as Vāsudeva and who is very much affectionate toward His surrendered devotees, expands Himself in quadruple forms who are subordinate to Him and at the same time identical with Him in all respects.' The  Pauṣkara-saṁhitā  states: 'The scriptures that recommend that  brāhmaṇas  worship the quadruple forms of the Supreme Personality of Godhead are called  āgamas  [authorized Vedic literatures].' In all Vaiṣṇava literature it is said that worshiping these quadruple forms is as good as worshiping the Supreme Personality of Godhead Vāsudeva, who in His different expansions, complete in six opulences, can accept offerings from His devotees of the results of their prescribed duties. Worshiping the expansions for pastimes, such as Nṛsiṁha, Rāma, Śeṣa and Kūrma, promotes one to the worship of the Saṅkarṣaṇa quadruple. From that position one is raised to the platform of worshiping Vāsudeva, the Supreme Brahman. In the  Pauṣkara-saṁhitā  it is said: 'If one fully worships according to the regulative principles, one can attain the Supreme Personality of Godhead, Vāsudeva. It is to be accepted that Saṅkarṣaṇa, Pradyumna and Aniruddha are as good as Lord Vāsudeva, for They all have inconceivable power and can accept transcendental forms like Vāsudeva. Śaṅkarṣaṇa, Pradyumna and Aniruddha are never born, but They can manifest Themselves in various incarnations before the eyes of pure devotees. This is the conclusion of all Vedic literature. That the Lord can manifest Himself before His devotees by His inconceivable power is not against the teaching of the  Pañcarātra . Since Saṅkarṣaṇa, Pradyumna and Aniruddha are actually the predominating Deities of all living entities, the total mind, and the total ego, the descriptions of Saṅkarṣaṇa, Pradyumna and Aniruddha as  jīva , mind and ego are never contradictory to the statements of the scriptures. These names identify these Deities, just as the terms 'sky' and 'light' sometimes identify the Absolute Brahman.
"The scriptures completely deny the birth or production of the living entity. In the  Parama-saṁhitā  it is described that material nature, which is used for others' purposes, is factually inert and always subject to transformation. The field of material nature is the arena of the activities of fruitive actors and since the material field is externally related with the Supreme Personality of Godhead, it is also eternal. In every  saṁhitā , the  jīva  (living entity) has been accepted as eternal, and in the  Pañcarātra  the birth of the  jīva  is completely denied. Anything that is produced must also be annihilated. Therefore if we accept the birth of the living entity, we also have to accept his annihilation. But since the Vedic literatures say that the living entity is eternal, one should not think the living being to be produced at a certain time. In the beginning of the  Parama-saṁhitā  it is definitely stated that the face of material nature is constantly changeable. Therefore beginning, annihilation and all such terms are applicable only in the material nature.