TEXT 132
yei yei rupe jane, sei taha kahe
sakala sambhave krsne, kichu mithya nahe
yei yei—whatever; rupe—in the form; jane—one knows; sei—he; taha—that; kahe—says; sakala sambhave krsne—everything is possible in Krsna; kichu mithya nahe—there is no falsity.
In whatever form one knows the Lord, one speaks of Him in that way. In this there is no falsity, since everything is possible in Krsna.
In this connection we may mention an incident that took place between two of our sannyasis while we were preaching the Hare Krsna maha-mantra in Hyderabad. One of them stated that "Hare Rama" refers to Sri Balarama, and the other protested that "Hare Rama" means Lord Rama. Ultimately the controversy came to me, and I gave the decision that if someone says that "Rama" in "Hare Rama" is Lord Ramacandra and someone else says that the "Rama" in "Hare Rama" is Sri Balarama, both are correct because there is no difference between Sri Balarama and Lord Rama. Here in Sri Caitanya-caritamrta we find that Krsnadasa Kaviraja Gosvami has stated the same conclusion:
yei yei rupe jane, sei taha kahe
sakala sambhave krsne, kichu mithya nahe
If someone calls Lord Ramacandra by the vibration Hare Rama, or if he understands "Ramacandra," he is quite right. Similarly, if one says that Hare Rama means Sri Balarama, he is also right. Those who are aware of the visnu-tattva do not fight over all these details.
In the Laghu-bhagavatamrta Srila Rupa Gosvami has explained Krsna's being both Ksirodakasayi Visnu and Narayana in the spiritual sky and expanding in quadruple forms like Vasudeva, Sankarsana, Pradyumna and Aniruddha. He has refuted the idea that Krsna is an incarnation of Narayana. Some devotees think that Narayana is the original Personality of Godhead and that Krsna is an incarnation. Even Sankaracarya, in his commentary on the Bhagavad-gita, has accepted Narayana as the transcendental Personality of Godhead who appeared as Krsna, the son of Devaki and Vasudeva. Therefore this matter may be difficult to understand. But the Gaudiya Vaisnava-sampradaya, headed by Rupa Gosvami, has established the principle of the Bhagavad-gita that everything emanates from Krsna, who says in the Bhagavad-gita, aham sarvasya prabhavah: "I am the original source of everything." "Everything" includes Narayana. Therefore Rupa Gosvami, in his Laghu-bhagavatamrta, has established that Krsna, not Narayana, is the original Personality of Godhead.
In this connection he has quoted a verse from Srimad-Bhagavatam (3.2.15) that states:
sva-santa-rupesv itaraih svarupair
abhyardyamanesv anukampitatma
paravareso mahad-amsa-yukto
hy ajo 'pi jato bhagavan yathagnih
"When pure devotees of the Lord like Vasudeva are greatly disturbed by dangerous demons like Kamsa, Lord Krsna joins with all His pastime expansions, such as the Lord of Vaikuntha, and, although unborn, becomes manifest, just as fire becomes manifest by the friction of arani wood." Arani wood is used to ignite a sacrificial fire without matches or any other flame. Just as fire appears from arani wood, the Supreme Lord appears when there is friction between devotees and nondevotees. When Krsna appears, He appears in full, including within Himself all His expansions like Narayana, Vasudeva, Sankarsana, Aniruddha and Pradyumna. Krsna is always integrated with His other incarnations, like Nrsimhadeva, Varaha, Vamana, Nara-Narayana, Hayagriva and Ajita. In Vrndavana sometimes Lord Krsna exhibits the functions of such incarnations.
In the Brahmanda Purana it is said: "The same Personality of Godhead who is known in Vaikuntha as the four-handed Narayana, the friend of all living entities, and in the milk ocean as the Lord of Svetadvipa, and who is the best of all purusas, appeared as the son of Nanda. In a fire there are many sparks of different dimensions; some of them are very big, and some are small. The small sparks are compared to the living entities, and the large sparks are compared to the Visnu expansions of Lord Krsna. All the incarnations emanate from Krsna, and after the end of their pastimes they again merge with Krsna."
Therefore in the various Puranas Krsna is described sometimes as Narayana, sometimes as Ksirodakasayi Visnu, sometimes as Garbhodakasayi Visnu and sometimes as Vaikunthanatha, the Lord of Vaikuntha. Because Krsna is always full, Mula-sankarsana is in Krsna, and since all incarnations are manifested from Mula-sankarsana, it should be understood that He can manifest different incarnations by His supreme will, even in the presence of Krsna. Great sages have therefore glorified the Lord by different names. Thus when the original person, the source of all incarnations, is sometimes described as an incarnation, there is no discrepancy.

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