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Śrīmad-Bhāgavatam
[Canto 10, Ch. 1]
There is no such thing as chance. When a tree is burning in a forest fire and although the nearest tree is spared a distant tree catches fire, this may appear to be chance. Similarly, one may seem to get different types of bodies by chance, but actually one receives these bodies because of the mind. The mind flickers between accepting and rejecting, and according to the acceptance and rejection of the mind, we receive different types of bodies, although we superficially seem to obtain these bodies by chance. Even if we accept the theory of chance, the immediate cause for the change of body is the agitation of the mind.
Notes on  aṁśa . This chapter describes that Kṛṣṇa appeared  aṁśena , with His parts and parcels or His partial manifestation. In this connection, Śrīdhara Svāmī says that Kṛṣṇa is one hundred percent Bhagavān ( kṛṣṇas tu bhagavān svayam ). Because of our imperfections, however, we cannot appreciate Kṛṣṇa in fullness, and therefore whatever Kṛṣṇa exhibited when present on earth was but a partial manifestation of His opulence. Again, Kṛṣṇa appeared with His plenary expansion Baladeva. Kṛṣṇa, however, is full; there is no question of His appearing partially. In the  Vaiṣṇava-toṣaṇī , Śrīla Sanātana Gosvāmī says that to accept that Kṛṣṇa was partially manifested would contradict the statement  kṛṣṇas tu bhagavān svayam . Śrīla Jīva Gosvāmī says that the word  aṁśena  means that Kṛṣṇa appeared with all His plenary expansions. The words  aṁśena viṣṇoḥ  do not mean that Kṛṣṇa is a partial representative of Viṣṇu. Rather, Kṛṣṇa appeared in fullness, and He manifests Himself partially in the Vaikuṇṭhalokas. In other words, Lord Viṣṇu is a partial representation of Kṛṣṇa; Kṛṣṇa is not a partial representation of Viṣṇu. In the  Caitanya-caritāmṛta ,  Ādi-līlā , Chapter Four, this subject matter is explained very clearly. Śrīla Viśvanātha Cakravartī Thākura also notes that no one can describe Kṛṣṇa in fullness. Whatever descriptions we find in  Śrīmad-Bhāgavatam  are partial explanations of Kṛṣṇa. In conclusion, therefore, the word  aṁśena  indicates that Lord Viṣṇu is a partial representation of Kṛṣṇa, not that Kṛṣṇa is a partial representation of Viṣṇu.
Śrīla Sanātana Gosvāmī's  Vaiṣṇava-toṣaṇī  has explained the word  dharma-śīlasya . The exact meaning of  dharma-śīla  is "an unadulterated devotee." Real  dharma  consists of full surrender to Kṛṣṇa ( sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja ). One who has fully surrendered to Kṛṣṇa is actually religious. One such religious person was Mahārāja Parīkṣit. Anyone who accepts the principle of surrender to the