Adi-fila, Chapter 5 407
the pot is the effect. Without such distinctions, there is no meaning to cause and
effect. Furthermore, the followers of the paficaratric principles do not accept any
differences in knowledge and qualities between Vasudeva, Sankarsana, Pradyumna
and Aniruddha. The devotees accept all these expansions to be one, but why
should they restrict oneness to these quadruple expansions? Certainly we should not
do so, for all living entities, from Brahma to the insignificant ant, are expansions of
Vasudeva, as accepted in all the Srutis and smtis.

Sankaracarya also says (verse 45) that the devotees who follow the Paficaratra
state that God’s qualities and God Himself, as the owner of the qualities, are the
same. But how can the Bhagavata school state that the six opulences—wisdom,
wealth, strength, fame, beauty and renunciation—are identical with Lord Vasudeva?
This is impossible.

In his Laghu-bhdgavatamrta, verses 80-83, Srila Ripa Gosvami has refuted the
charges directed against the devotees by Sripad Sankaracdrya regarding their ex-
planation of the quadruple forms Vasudeva, Sahkarsana, Pradyumna and
Aniruddha. He says that these four expansions of Narayana are present in the
spiritual sky, where They are famous as Mahavastha. Among Them, Vasudeva is
worshiped within the heart by meditation because He is the predominating Deity of
the heart, as explained in Srimad-Bhdgavatam (4.3.23).

Sankarsana, the second expansion, is Vasudeva’s personal expansion for pastimes,
and since He is the reservoir of all living entities, He is sometimes called jiva. The
beauty of Sarikarsana is more than that of innumerable full moons radiating light
beams. He is worshipable as the principle of ego. He has invested Anantadeva with
all the potencies of sustenance. For the dissolution of the creation, He also exhibits
Himself as the Supersoul in Rudra, irreligiosity, ahi (the snake), antaka (death) and
the demons.

Pradyumna, the third manifestation, appears from Sankarsana. Those who are
especially intelligent worship this Pradyumna expansion of Sarikarsana as the prin-
ciple of the intelligence. The goddess of fortune always chants the glories of
Pradyumna in the place known as //avrta-varsa, and she always serves Him with
great devotion. His complexion appears sometimes golden and sometimes bluish
like new monsoon clouds in the sky. He is the origin of the creation of the material
world, and He has invested His creative principle in Cupid. It is by His direction only
that all men and demigods and other living entities function with energy for re-
generation.

Aniruddha, the fourth of the quadruple expansions, is worshiped by great sages
and psychologists as the principle of the mind. His complexion is similar to the
bluish hue of a blue cloud. He engages in the maintenance of the cosmic manifesta-
tion and is the Supersoul of Dharma (the deity of religiosity), Manu (the pro-
genitor of mankind) and the devatds (demigods). The Moksa-dharma Vedic scripture
indicates that Pradyumna is the Deity of the total mind, whereas Aniruddha is the
Deity of the total ego, but previous statements regarding the quadruple forms are
confirmed in the Paficaratra tantras in all respects.

In the Laghu-bhdgavatamyta, verses 44-66, there is a lucid explanation of the
inconceivable potencies of the Supreme Personality of Godhead. Negating
Sankaracarya’s statements, the Mahd-vardha Purdna declares:
