BRS 2.1.39

Lakṣmīśa refers to Nārāyaṇa, the master of the spiritual realm of Vaikuṇṭha. The word ādi indicates the puruṣāvatāras and others. However, it should be understood here the inconceivable power is present in Nārāyaṇa but not the puruṣāvatāras, since He is their source. As the first puruṣāvatāra, He has a form which spreads itself throughout tens of millions of universes, since that is the function of Mahā-viṣṇu who glances over the material energy. In the compound koṭi-brahmāṇḍa-vigrahaḥ the word vyāpī is missing. The phrase actually means koṭi-brahmāṇḍa-vyāpī-vigraha: He spreads himself throughout billions of universes. As Brahma-saṁhitā says: yasyaika-niśvasita-kālam athāvalambya jīvanti loma-vila-jā jagad-aṇḍa-nāthāḥ viṣṇur mahān sa iha yasya kalā-viśeṣo govindam ādi-puruṣaṁ tam ahaṁ bhajāmi Mahā-Viṣṇu, into whom all the innumerable universes enter and from whom they come forth again simply by His breathing process, is a plenary expansion of Kṛṣṇa. Therefore, I worship Govinda, Kṛṣṇa, the cause of all causes. Brahma-saṁhitā 5.48 The position as the origin of the avatāras applies to both Nārāyaṇa and the puruṣāvatāras, and to other suitable cases as well. [Note: Nārāyaṇa is the source of the puruṣāvatāras. The puruṣavatāras are the source of the līlāvatāras.] He awards the goal (gati) of Svarga or other places to the enemies He kills. This goal is generally not possible for persons inimical to the Lord to attain by any other action except the Lord’s. Usually, He condemns them. It is said in the Gītā: tān ahaṁ dviṣataḥ krūrān saṁsāreṣu narādhamān | kṣipāmy ajasram aśubhān āsurīṣv eva yoniṣu || āsurīṁ yonim āpannā mūḍhā janmani janmani | mām aprāpyaiva kaunteya tato yānty adhamāṁ gatim || I cast those hateful, cruel, and lowest of humans, constantly doing evil, into repeated birth and death in the wombs of demons. Taking birth as demons birth after birth, these fools, not attaining My mercy at all, then go to the lowest status of life, O son of Kuntī. BG 16.19-20 Attracting the ātmārāmas is shown in many places in the Bhāgavatam, including the Third Canto, with the narration of the Kumāras, who became attracted to the fragrance of the Lord’s feet decorated with tulasī. These qualities become even more amazing in Kṛṣṇa (kṛṣṇe kilādbhutāḥ) since He becomes absorbed in the role of an ordinary human when He appears on earth (and yet still possesses these powers). “Possessing inconceivable powers” and “being the origin of the avatāras” are qualities which also belong to Kṛṣṇa, since He is Svayam Bhagavān, the Original Supreme Lord. (He is the source of Nārāyaṇa, who is the source of the puruṣāvatāras. Whatever is in them must also be within Him.) One can consult the Bhagavat-sandarbha if one wishes to know about Kṛṣṇa’s position as Svayam Bhagavān. Though the puruṣāvatāras spread Themselves over all the universes in Their expansions, Kṛṣṇa spreads Himself throughout Vaikuṇṭha (as Nārāyaṇa expansions). Kṛṣṇa is most astonishing because He awards the goal of liberation and even bhakti to those He kills. Thus, since Kṛṣṇa’s ability to astonish by His display of those qualities surpasses even that of Nārāyaṇa, it should also be understood that there is total lack of these qualities in Śiva and others who are expansions. It should be understood however that these qualities are not at all causes of amazement for those who relish Kṛṣṇa (since they are absorbed in His sweetness). yan martya-līlaupayikaṁ sva-yoga- māyā-balaṁ darśayatā gṛhītam vismāpanaṁ svasya ca saubhagarddheḥ paraṁ padaṁ bhūṣaṇa-bhūṣaṇāṅgam The Lord appeared in the mortal world by His internal potency, yoga-māyā. He came in His eternal form, which is just suitable for His pastimes. This form is wonderful for even the Lord Himself in His form as the Lord of Vaikuṇṭha, because it is the highest perfection of beauty, enhancing the beauty of all ornaments. SB 3.2.12 gopyas tapaḥ kim acaran yad amuṣya rūpaṁ lāvaṇya-sāram asamordhvam ananya-siddham dṛgbhiḥ pibanty anusavābhinavaṁ durāpam ekānta-dhāma yaśasaḥ śrīya aiśvarasya What austerities must the gopīs have performed! With their eyes they always drink the nectar of Lord Kṛṣṇa’s form, which is the essence of loveliness and is not to be equaled or surpassed. That loveliness is the only abode of beauty, fame and opulence. It is self-perfect, ever fresh and extremely rare. SB 10.44.14