Adi-lila, Chapter5 415

of the Absolute Godhead, and thus each is identical with the Supreme Lord in
knowledge, opulence, energy, influence, prowess and potencies. The evidence of
Paficaratra cannot be neglected. Only untrained persons who have not genuinely
studied the Paficardtras think that the Pafcardtras contradict the srutis regarding the
birth or beginning of the living entity. In this connection, we must accept the verdict
of Srimad-Bhagavatam, which says: ‘The absolute Personality of Godhead, who is
known as Vasudeva 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 Pauskara-samhitd states: ‘The
scriptures that recommend that brdhmanas worship the quadruple forms of the
Supreme Personality of Godhead are called dgamas [authorized Vedic literatures].’
In all Vaisnava literature it is said that worshiping these quadruple forms is as good
as worshiping the Supreme Personality of Godhead Vasudeva, 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
Nrsirnha, Rama, Sesa and Kirma, promotes one to the worship of the Sankarsana
quadruple. From that position one is raised to the platform of worshiping Vasudeva,
the Supreme Brahman. In the Pauskara-samhitd it is said: ‘If one fully worships
according to the regulative principles, one can attain the Supreme Personality of
Godhead, Vasudeva. It is to be accepted that Sankarsana, Pradyumna and
Aniruddha are as good as Lord Vasudeva, for They all have inconceivable power
and can accept transcendental forms like Vasudeva. San karsana, Pradyumna and
Aniruddha are never born, but They can manifest Themselves in various incarna-
tions 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 Pafcaratra. Since Safkarsana, Pradyumna and
Aniruddha are actually the predominating Deities of all living entities, the total
mind, and the total ego, the descriptions of Sankarsana, Pradyumna and Aniruddha
as jiva, 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-samhitd 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 sarhitd, the jiva (living entity) has been accepted as eternal, and
in the Paficaratra the birth of the jiva is completely denied. Anything that is pro-
duced 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-samhitd 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.
