838 Stimad-Bhagavatam [Canto 3, Ch. 21

the system of philosophy that deals with the ultimate principles or
categories.

PURPORT

Herein the word svamsa-kalaya indicates that the Lord would appear as
the son of Devahuti and Kardama Muni as Kapiladeva, the first propounder
of the sdikhya philosophy which is mentioned here as tattva-samhita.
The Lord foretold to Kardama Muni that He would appear in Ilis incarna-
tion of Kapiladeva and would propagate the philosophy of sankhya.
Sankhya philosophy is very well known in the world as propagated by
another Kapiladeva, but that sdikhya philosophy is different from the
sdrikhya which was propounded by the Lord Himself. There are two kinds
of sankhya philosophy: one is godless sarikhya philosophy, another godly
sankhya philosophy. The sankhya propagated by Kapiladeva, son of
Devahati, is godly philosophy.

There are different manifestations of the Lord. He is one, but He has be-
come many. He divides Himself into two different expansions, one called
kala and the other vibhinnamsa. Ordinary living entities are called
vibhinnamsa expansions, and the unlimited expansions of visnu-tattva,
such as Vamana, Govinda, Narayana, Pradyumna, Vasudeva and Ananta,
are called svamsa-kala. Svadmsa refers to a direct expansion, and kala
denotes an expansion from the expansion of the original Lord. Baladeva is
an expansion of Krsna, and from Baladeva the next expansion is Sankarsana;
thus Sankargana is kala, but Baladeva is svamsa. There is no difference
however, among Them. This is very nicely explained in the Brahma-sarhhita
(Bs. 5.46): diparcir eva hi dasantaram abhyupetya. With one candle one may
light a second candle, with the second a third and then a fourth, and in this
way one can light up thousands of candles, and no candle is inferior to
another in distributing light. Every candle has the full potential candle
power, but there is still the distinction that one candle is the first, another
the second, another the third and another the fourth. Similarly, there is
no difference between the immediate expansion of the Lord and His
secondary expansion. The Lord’s names are considered in exactly the same
way; since the Lord is absolute, His name, His form, His pastimes, His
paraphernalia and His quality all have the same potency. In the absolute
world, the name Krsna is the transcendental sound representation of the
Lord. There is no potential difference between His quality, name, form,
etc. If we chant the name of the Lord, Hare Krsna, that has as much
potency as the Lord Himself. There is no potential difference between the
form of the Lord whom we worship and the form of the Lord in the
