Bs 05.39 ramadi-murtisu kala-niyamena tisthan... cited

Expressions researched:
"The Lord has innumerable forms" |"krsnah svayam samabhavat paramah puman yo" |"ramadi-murtisu kala-niyamena tisthan" |"ramadi-murtisu kala-niyamena tisthan"

Notes from the compiler: VedaBase query: "Bs 5.39" or "The Lord has innumerable forms" or "krsnah svayam samabhavat paramah puman yo" or "ramadi-murtisu kala-niyamena tisthan" or "ramadi-murtisu kala-niyamena tisthan"

BG Chapters 7 - 12

BG 11.46, Translation and Purport:

O universal form, O thousand-armed Lord, I wish to see You in Your four-armed form, with helmeted head and with club, wheel, conch and lotus flower in Your hands. I long to see You in that form.

In the Brahma-saṁhitā (5.39) it is stated, rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan: the Lord is eternally situated in hundreds and thousands of forms, and the main forms are those like Rāma, Nṛsiṁha, Nārāyaṇa, etc. There are innumerable forms. But Arjuna knew that Kṛṣṇa is the original Personality of Godhead assuming His temporary universal form. He is now asking to see the form of Nārāyaṇa, a spiritual form.

SB Canto 3

SB 3.4.29, Purport:

According to Brahma-saṁhitā, the Lord has many forms. It is stated therein that the Lord has innumerable forms, and when He appears within the vision of the living entities, as Lord Kṛṣṇa actually appeared, all such forms amalgamate with Him.

SB 3.20.25, Purport:

The Lord does not appear before the devotee because of the devotee's imagination. Brahma-saṁhitā further explains that the Lord has innumerable forms: rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan (Bs. 5.39). He exists in millions and millions of forms.

SB 3.20.25, Purport:

From Brahma-saṁhitā, however, we can understand that this is not so, for the Lord has multiforms. It is said in the Brahma-saṁhitā, advaitam acyutam. The Lord does not appear before the devotee because of the devotee's imagination. Brahma-saṁhitā further explains that the Lord has innumerable forms: rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan (Bs. 5.39). He exists in millions and millions of forms. There are 8,400,000 spieces of living entities, but the incarnations of the Supreme Lord are innumerable.

SB 3.28.29, Purport:

The Lord appears in the particular form loved by a particular type of devotee. There are millions of forms of the Lord, but they are one Absolute. As stated in the Brahma-saṁhitā, advaitam acyutam anādim ananta-rūpam: (Bs. 5.33) all the different forms of the Lord are one, but some devotees want to see Him in the form of Rādhā and Kṛṣṇa, others prefer Him as Sītā and Rāmacandra, others would see Him as Lakṣmī-Nārāyaṇa, and others want to see Him as four-handed Nārāyaṇa, Vāsudeva. The Lord has innumerable forms, and He appears in a particular form as preferred by a particular type of devotee. A yogī is advised to meditate upon the forms that are approved by devotees. A yogī cannot imagine a form for meditation. Those so-called yogīs who manufacture a circle or target are engaged in nonsense. Actually, a yogī must meditate upon the form of the Supreme Personality of Godhead that has been experienced by the Lord's pure devotees.

SB 3.32.8, Purport:

The words parasya para-cintakāḥ mean "always thinking of the Supreme Personality of Godhead," or being always Kṛṣṇa conscious. When we speak of Kṛṣṇa, this refers to the complete category of viṣṇu-tattva. Kṛṣṇa includes the three puruṣa incarnations, namely Mahā-viṣṇu, Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu, as well as all the incarnations taken together. This is confirmed in the Brahma-saṁhitā. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan: (Bs. 5.39) Lord Kṛṣṇa is perpetually situated with His many expansions, such as Rāma, Nṛsiṁha, Vāmana, Madhusūdana, Viṣṇu and Nārāyaṇa. He exists with all His plenary portions and the portions of His plenary portions, and each of them is as good as the Supreme Personality of Godhead.

SB Canto 4

SB 4.17.36, Purport:

The word īśvarāṇām refers to all the Personalities of Godhead. As stated in Brahma-saṁhitā (5.39): rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan. In the Śrīmad-Bhāgavatam it is confirmed that all the incarnations are partial expansions, or kalā, of the Supreme Personality of Godhead. However, Kṛṣṇa is the original Supreme Personality of Godhead. One should not take the plural number of the word īśvarāṇām to mean that there are many Godheads. The fact is that God is one, but He exists eternally and expands Himself in innumerable forms and acts in various ways. Sometimes the common man is bewildered by all this and considers such activities contradictory, but they are not contradictory. There is a great plan behind all the Lord's activities.

SB Canto 5

SB 5.7.9, Translation and Purport:

At Pulaha-āśrama, the Supreme Personality of Godhead, Hari, out of His transcendental affection for His devotee, becomes visible to His devotee, satisfying His devotee's desires.

The Lord always exists in different transcendental forms. As stated in Brahma-saṁhitā (5.39):

rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan

nānāvatāram akarod bhuvaneṣu kintu

kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

The Lord is situated as Himself, Lord Kṛṣṇa, the Supreme Personality of Godhead, and He is accompanied by His expansions like Lord Rāma, Baladeva, Saṅkarṣaṇa, Nārāyaṇa, Mahā-viṣṇu and so forth. The devotees worship all these forms according to their liking, and the Lord, out of His affection, presents Himself as arcā-vigraha.

SB 5.19.4, Translation and Purport:

The Lord, whose pure form [sac-cid-ānanda-vigraha [Bs. 5.1]] is uncontaminated by the modes of material nature, can be perceived by pure consciousness. In the Vedānta He is described as being one without a second. Because of His spiritual potency, He is untouched by the contamination of material nature, and because He is not subjected to material vision, He is known as transcendental. He has no material activities, nor has He a material form or name. Only in pure consciousness, Kṛṣṇa consciousness, can one perceive the transcendental form of the Lord. Let us be firmly fixed at the lotus feet of Lord Rāmacandra, and let us offer our respectful obeisances unto those transcendental lotus feet.

The Supreme Personality of Godhead, Kṛṣṇa, appears in various expansions, as stated in the Brahma-saṁhitā (5.39):

rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan

nānāvatāram akarod bhuvaneṣu kintu

kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship the Supreme Personality of Godhead, Govinda, who is always situated in various incarnations such as Rāma, Nṛsiṁha and many subincarnations as well, but who is the original Personality of Godhead known as Kṛṣṇa and who incarnates personally also." Kṛṣṇa, who is viṣṇu-tattva, has expanded Himself in many Viṣṇu forms, of which Lord Rāmacandra is one. We know that the viṣṇu-tattva is carried by the transcendental bird Garuḍa and is equipped with different types of weapons in four hands.

SB Canto 7

SB 7.5.23-24, Purport:

Hearing from the text of Śrīmad-Bhāgavatam is considered the most important process of hearing. Śrīmad-Bhāgavatam is full of transcendental chanting of the holy name, and therefore the chanting and hearing of Śrīmad-Bhāgavatam are transcendentally full of mellows. The transcendental holy name of the Lord may be heard and chanted accordingly to the attraction of the devotee. One may chant the holy name of Lord Kṛṣṇa, or one may chant the holy name of Lord Rāma or Nṛsiṁha-deva (rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan (Bs. 5.39)). The Lord has innumerable forms and names, and devotees may meditate upon a particular form and chant the holy name according to his attraction. The best course is to hear of the holy name, form and so on from a pure devotee of the same standard as oneself. In other words, one who is attached to Kṛṣṇa should chant and hear from other pure devotees who are also attached to Lord Kṛṣṇa. The same principle applies for devotees attracted by Lord Rāma, Lord Nṛsiṁha and other forms of the Lord.

SB 7.10.42, Purport:

The avatāras are described in the authentic scriptures (śāstras), and therefore before one risks accepting a pretender as an avatāra, one should refer to the śāstras. The śāstras say everywhere that Kṛṣṇa is the original Personality of Godhead and that He has innumerable avatāras, or incarnations. Elsewhere in the Brahma-saṁhitā it is said, rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan: (Bs. 5.39) Rāma, Nṛsiṁha, Varāha and many others are consecutive expansions of the Supreme Personality of Godhead. After Kṛṣṇa comes Balarāma, after Balarāma is Saṅkarṣaṇa, then Aniruddha, Pradyumna, Nārāyaṇa and then the puruṣa-avatāras—Mahā-viṣṇu, Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu. All of them are avatāras.

SB 7.10.42, Purport:

The śāstras say everywhere that Kṛṣṇa is the original Personality of Godhead and that He has innumerable avatāras, or incarnations. Elsewhere in the Brahma-saṁhitā it is said, rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan: (Bs. 5.39) Rāma, Nṛsiṁha, Varāha and many others are consecutive expansions of the Supreme Personality of Godhead. After Kṛṣṇa comes Balarāma, after Balarāma is Saṅkarṣaṇa, then Aniruddha, Pradyumna, Nārāyaṇa and then the puruṣa-avatāras—Mahā-viṣṇu, Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu. All of them are avatāras.

SB Canto 8

SB 8.18.12, Purport:

The word naṭaḥ is significant. An actor changes dress to play different parts, but is always the same man. Similarly, as described in the Brahma-saṁhitā (5.33, 39), the Lord assumes many thousands and millions of forms (advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣam). He is always present with innumerable incarnations (rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan nānāvatāram akarod bhuvaneṣu kintu). Nonetheless, although He appears in various incarnations, they are not different from one another. He is the same person, with the same potency, the same eternity and the same spiritual existence, but He can simultaneously assume various forms. When Vāmanadeva appeared from the womb of His mother, He appeared in the form of Nārāyaṇa, with four hands equipped with the necessary symbolic weapons, and then immediately transformed Himself into a brahmacārī (vaṭu).

SB Canto 9

SB 9.10.2, Purport:

Lord Rāmacandra and His brothers, Lakṣmaṇa, Bharata and Śatrughna, are all viṣṇu-tattva, not jīva-tattva. The Supreme Personality of Godhead expands into many, many forms. Advaitam acyutam anādim ananta-rūpam (Bs. 5.33). Although they are one and the same, viṣṇu-tattva has many forms and incarnations. As confirmed in the Brahma-saṁhitā (5.39), rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan. The Lord is situated in many forms, such as Rāma, Lakṣmaṇa, Bharata and Śatrughna, and these forms may exist in any part of His creation. All these forms exist permanently, eternally, as individual Personalities of Godhead, and they resemble many candles, all equally powerful. Lord Rāmacandra, Lakṣmaṇa, Bharata and Śatrughna, who, being viṣṇu-tattva, are all equally powerful, became the sons of Mahārāja Daśaratha in response to prayers by the demigods.

CC Adi-lila

CC Adi 3.111, Purport:

One cannot speak of Urugāya (the Lord, who is glorified by sublime prayers) unless one is transcendentally elevated. The Lord has innumerable forms, as the Brahma-saṁhitā confirms (advaitam acyutam anādim ananta-rūpam (Bs. 5.33)). The Lord expands Himself in innumerable svāṁśa forms. When a devotee, hearing about these innumerable forms, becomes attached to one and always thinks of Him, the Lord appears to him in that form. Lord Kṛṣṇa is especially pleasing to such devotees, in whose hearts He is always present because of their highly elevated transcendental love.

CC Adi 5.155, Translation and Purport:

"I worship Govinda, the primeval Lord, who by His various plenary portions appears in the world in different forms and incarnations such as Lord Rāma, but who personally appears in His supreme original form as Lord Kṛṣṇa."

This is a quotation from Brahma-saṁhitā (5.39).

Renunciation Through Wisdom

Renunciation Through Wisdom 4.5:

Also, all the jīvas are separate individuals. And just as each jīva is a unique personality, so God is also a unique personality, but the difference is that He is absolute. By describing the Lord as impersonal and formless, one loses sight of His perfect wholeness. We find the Brahma-saṁhitā (5.39) boldly declaring the Lord's Supreme Personality:

rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan

nānāvatāram akarod bhuvaneṣu kintu

kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

I worship Govinda the primeval Lord, who manifested Himself personally as Kṛṣṇa and the different avatāras in the world in the forms of Rāma, Nṛsiṁha, Vāmana, etc., as His subjective portions.

All these incarnations of the Supreme Lord are full-fledged divinities. They are not influenced by anyone's whims; they do not become impersonal or formless upon someone saying so. They are eternally present. When They deem it necessary, They appear in their original transcendental forms, and then They disappear, just as the sun rises and sets.

Bhagavad-gita As It Is Lectures

Lecture on BG 2.2-6 -- Ahmedabad, December 11, 1972:

So Kṛṣṇa assumed the nara-hari, nṛsiṁha-rūpa, half-man, half-lion. So these are description in the śāstras.

rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan

nānāvatāram akarod bhuvaneṣu kintu

kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo

govindam ādi-puruṣaṁ tam...

(Bs. 5.39)

So there is no significance. This Hiraṇyakaśipu wanted to become immortal. Then, when he was refused by Lord Brahmā that "You cannot become immortal, that is not possible," then, in a roundabout way, he took benediction from Lord Brahmā that he would not die on land, on water, on the sky, no weapon can kill him, no demigod can kill him.

Lecture on BG 4.5 -- Bombay, March 25, 1974:

Although associate, still, Arjuna forgets about his previous birth because he's human being, whereas Kṛṣṇa remembers.

So Kṛṣṇa also takes birth, very many incarnations.

rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan

nānāvatāram akarod bhuvaneṣu kintu

kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

(Bs. 5.39)

This is stated in the Brahma-saṁhitā. Kṛṣṇa is appearing in so many incarnations. Just try to understand what is the position of Kṛṣṇa. He is situated as Paramātmā in everyone's heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). And He's giving direction to everyone.

Lecture on BG 4.12 -- Bombay, April 1, 1974:

Prabhupāda: (leads word-for-word chanting)

"...kalā-niyamena tiṣṭhan

nānāvatāram akarod bhuvaneṣu kintu

kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

(Bs. 5.39)

ramante yogino 'nante

satyānande cid-ātmani

iti rāma-padenāsau

paraṁ brahmābhidhīyate

(CC Madhya 9.29)

Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan (Bs. 5.39)." Rāma, Nṛsiṁha, Varāha, Vāmana, Paraśurāma, Balarāma, Buddha—there are innumerable incarnation of the Supreme Personality of Godhead, rāmādi, of whom Lord Rāmacandra is the chief. So rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan (Bs. 5.39). Kṛṣṇa simultaneously existing with His innumerable incarnation like Rāma, Nṛsiṁha, Varāha, ity ādi. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan nānāvatāram akarot (Bs. 5.39). So Kṛṣṇa accepted so many innumerable incarnations, but the Supreme Personality, parama-puruṣa, is Kṛṣṇa. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan nānāvatāram akarod bhuvaneṣu kintu, kṛṣṇaḥ svayam, kṛṣṇaḥ svayaṁ samabhavat (Bs. 5.39). In spite of His coming in different multi-incarnations, He personally also descends. Kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo (Bs. 5.39). The Supreme Personality. Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **. This is the prayer offered by Lord Brahmā.

Lecture on BG 4.12 -- Bombay, April 1, 1974:

So there is no partiality, that "These people are simply after Kṛṣṇa." Of course, we are little more attached to Kṛṣṇa, but that does not mean we do not know who is Lord Rāmacandra. We know that He is also Kṛṣṇa Himself in His different feature of pastime.

rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan

nānāvatāram akarod bhuvaneṣu kintu

kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

(Bs. 5.39)

Now let us begin our regular class. (begins chanting Jaya Rādhā-Mādhava)

Lecture on BG 7.1 -- Durban, October 9, 1975:

So, we are... Our Kṛṣṇa consciousness movement is to educate people on the principles of the teachings of Bhagavad-gītā. So if you understand Bhagavad-gītā thoroughly, then you will understand Lord Rāma also and other incarnations, because Kṛṣṇa is present with all the incarnations.

rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan

nānāvatāram akarod bhuvaneṣu kintu

kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

(Bs. 5.39)

In the Vedic literature it is said, kasmin vijñāte sarvam idaṁ vijñātaṁ bhavati: "If you understand that one Supreme, then you will understand everything." So Rāmāyaṇa, Vālmīki Rāmāyaṇa, not other Rāmāyaṇa, the so-called Rāmāyaṇa... Authority, Vālmīki Rāmāyaṇa... If you read Vālmīki Rāmāyaṇa, that is also as good as reading Bhagavad-gītā.

Lecture on BG 7.1 -- Nairobi, October 27, 1975:

There is Rāmacandra's activities there. Where is Rāmacandra, which planet He is now, that is also described in the Bhāgavatam. So it is not that we are without Rāma. And our direct worshipable Rāma is Balarāma, Kṛṣṇa-Balarāma. We have opened the temple of Kṛṣṇa-Balarāma in Vṛndāvana. So Rāma is there. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan nānāvatāram akarod bhuvaneṣu kintu (Bs. 5.39). Kṛṣṇa has got many, many incarnation. Rāma is also one of them. So when we speak of Kṛṣṇa, it means including all the incarnation—Rāma, Nṛsiṁha, Varāha—everything. Rāmādi... Therefore rāmādi, "taking Rāma as the original," mūrtiṣu, "in such forms," rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan (Bs. 5.39), "He is existing." Kṛṣṇa is not alone. He is always existing with His different incarnations, Rāma, Nṛsiṁha, Varāha, Matsya, Kūrma—so many. So either you worship Kṛṣṇa or Rāma, Nṛsiṁha, Varāha, Matsya, Kūrma, anyone you can worship.

Lecture on BG 7.2 -- Hyderabad, April 28, 1974 :

That is a big definition or understanding from the Vedic knowledge, that Kṛṣṇa, from Kṛṣṇa first expansion is Baladeva, from Baladeva there is Saṅkarṣaṇa, Pradyumna, Aniruddha. In this way, expansion takes place. And from Saṅkarṣaṇa also Nārāyaṇa, Vaikuṇṭha Nārāyaṇa. And from Nārāyaṇa the Puruṣa Avatāra, Viṣṇu. In this way there is expansion. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan. So, the Nārāyaṇa or expansion of Nārāyaṇa, Kṛṣṇa or expansion of Kṛṣṇa, they are not of this material world. Nārāyaṇaḥ avyaktāt. Paras tasmat tu bhavah anyah. There is another, spiritual, world. Vyako 'vyaktāt sanātanaḥ. Avyaktāt is material, and above this avyaktāt, there is a sanātanaḥ, eternal abode.

Lecture on BG 7.7 -- Bombay, April 1, 1971:

So from the ancient literature we understand that kṛṣṇas tu bhagavān svayam (SB 1.3.28). There are many incarnation of Kṛṣṇa, expansion of Kṛṣṇa, svāṁśa and vibhinnāṁśa. Some of the expansions are direct personal expansions, just like Lord Rāma, Nṛsiṁha-deva, Varāha. There are many. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan (Bs. 5.39). Kṛṣṇa is existing, expanding Himself in various forms like Rāma, Nṛsiṁha, Varāha, and so many others. There are different kinds of incarnations, avatāras—śaktyāveśāvatāra, guṇāvatāra, manvantarāvatāra, yugāvatāra. Many incarnations. And in the Bhāgavata it is concluded that the Lord's incarnations are so numerous that you cannot count. Just like if you sit down on the bank of a river, you cannot keep an account of the waves, how many waves are passing, similarly, there is no account how many incarnations are coming out from Kṛṣṇa. But Kṛṣṇa is above all.

Lecture on BG 9.1 -- Vrndavana, April 17, 1975:

Others, they are also Bhagavān, viṣṇu-tattva, Nārāyaṇa, He is also Bhagavān. But Śrīla Rūpa Gosvāmī has analyzed; He is 94%, not cent percent. Or, in other words, you can take it that ṣaḍ-aiśvarya pūrṇaḥ, that is Kṛṣṇa. And They are also ṣaḍ-aiśvarya, but it is not displayed. Not that... Just like Lord Rāmacandra. Lord Rāmacandra... Madhva has approved, He, also Bhagavān. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan (Bs. 5.39). Lord Kṛṣṇa, the Supreme Personality of Godhead, is existing as the Supreme Person along with Rāma, Nṛsiṁha, Varāha, many thousands of avatāras. They are also Kṛṣṇa. Keśava dhṛta-rāma-śarīra jaya jagadīśa hare. Keśava dhṛta-mīna-śarīra jaya jagadīśa hare. So Keśava, Kṛṣṇa, He is existing with all the incarnation, not that He is existing as Kṛṣṇa. So when we speak of Kṛṣṇa, we take it that all His expansion and incarnation.

Lecture on BG 9.1 -- Vrndavana, April 17, 1975:

Therefore it is said rāmādi-mūrtiṣu kalā. They are kalā. Kalā means partial expansion, not full expansion. Full expansion means pūrṇa. So they are also Bhagavān. But kṛṣṇas tu bhagavān svayam means bhagavatva, the authority of Bhagavān, is fully expressed in Kṛṣṇa, not in others. Therefore in the Śrīmad-Bhāgavatam it is said... After making the list of different incarnation, it is summarized that ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam: (SB 1.3.28) "All these incarnations mentioned," rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan (Bs. 5.39), "they are partial expansion and expansion of the expansion or expansion of His power, śaktyāveśa-avatāra."

Lecture on BG 13.4 -- Hyderabad, April 20, 1974:

Nārāyaṇa has got two kinds of expansion. One is called svāṁśa, personal expansion. Just like there are so many incarnations.

rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan

nānāvatāram akarod bhuvaneṣu kintu

kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

(Bs. 5.39)

So Nārāyaṇa, He has got many forms. Kṛṣṇa is the original Nārāyaṇa. And from Kṛṣṇa, there are expansion, catur-vyūha: Vāsudeva, Śaṅkarṣaṇa, Aniruddha, Pradyumna. Then Nārāyaṇa. From Nārāyaṇa, puruṣāvatāra: the Mahā Viṣṇu avatāra, the Kṣīrodakaśāyī Viṣṇu avatāra, the Garbhodakaśāyī Viṣṇu avatāra. In this way Nārāyaṇa has got personal expansion. Advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca (Bs. 5.33).

Lecture on BG 13.4 -- Hyderabad, April 20, 1974:

This is statement of Brahma-saṁhitā. And in the Śrīmad-Bhāgavatam it is said, kṛṣṇas tu bhagavān svayam. Ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam (SB 1.3.28). Again it is said, rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan nānāvatāram akarod bhuvaneṣu kintu, kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yaḥ (Bs. 5.39). We have got description of many avatāras, incarnation. So they are Kṛṣṇa's expansion, by Rāma, Nṛsiṁha, Varāha, Matsya. There are so many incarnation. But kṛṣṇaḥ svayaṁ paramaḥ pumān: "Kṛṣṇa is the Supreme Person." In this way accept Kṛṣṇa, the origin of everything.

Srimad-Bhagavatam Lectures

Lecture on SB 1.1.1 -- Caracas, February 21, 1975:

He has expanded Himself as svāṁśa, or personal expansion, and another expansion is vibhinnāṁśa, separated expansion. So God expands Himself personally.

rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan

nānāvatāram akarod bhuvaneṣu kintu

kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

(Bs. 5.39)

By His personal incarnation He expands as Rāma, Nṛsiṁha, Varāha, Vāmana and so many, thousands. That is His personal expansion. Here is Lord Caitanya, Nityānanda. They are also personal expansion. So that is one type of expansion. Another type, expansion, is the vibhinnāṁśa, just like we are. We are also expansion of God. But this is...

Lecture on SB 1.1.3 -- Caracas, February 24, 1975:

Therefore it is called hari-kathāmṛtam. "So one should not hear hari-kathāmṛtam from a non-realized avaiṣṇava." Vaiṣṇava means visnrasya(?) devatā, one who worships the Supreme Personality of Godhead Viṣṇu. And Viṣṇu is the expansion of Kṛṣṇa. It is said in the Vedic literature,

rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan

nānāvatāram akarod bhuvaneṣu kintu

kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

(Bs. 5.39)

means that Lord Kṛṣṇa has plenary expansions in many, many forms, beginning with rāmādi, Lord Rāmacandra and Paraśurāma and Balarāma. There are three Rāmas and matsya-avatāra, kūrma-avatāra, vāmana-avatāra, kalki-avatāra, many. Some of them are mentioned in the Bhāgavatam.

Lecture on SB 1.2.34 -- Vrndavana, November 13, 1972:

So there are so many societies. Deva-tiryaṅ-narādiṣu (SB 1.2.34). And in every society, there is incarnation of God according to their position. According to their language, according to their problems, there is incarnation. We do not see other incarnations, but we can see the human form of incarnation. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan (Bs. 5.39). But from the śāstra we can understand that there are incarnations amongst the lower animals, beasts, birds and everywhere. The purpose is to reclaim the fallen souls. So not only He incarnates, but He sends His devotee, He comes as devotee. Just like Kṛṣṇa was misunderstood because Kṛṣṇa demanded that "You surrender unto Me." So we misunderstood because we are mūḍhas.

Lecture on SB 1.5.29 -- Vrndavana, August 10, 1974:

Advaitam acyutam. Advaitam acyutam ananta-rūpam. Kṛṣṇa's ananta-rūpam does not make any difference. There is no difference between Rāmacandra and Kṛṣṇa. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan (Bs. 5.39). Kṛṣṇa is always... When we say "Kṛṣṇa"—Kṛṣṇa with all His expansions, Viṣṇu expansions. So either you worship Rāma or Kṛṣṇa, it is the same. Or Viṣṇu. There is no difference. Therefore advaitam acyutam anādim ananta-rūpam ādyam (Bs. 5.33). But still, Kṛṣṇa is the ādyam, original.

Lecture on SB 1.7.40 -- Vrndavana, October 1, 1976:

He expands just like candle. One candle is lit up by another candle, another candle. In this way, first, second, third, fourth, fifth, in the hundreds of times. But each candle is as powerful as the first one. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan nānāvatāram akarod bhuvaneṣu kintu kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yaḥ (Bs. 5.39). He has got extensive, innumerable expansions. In the Bhāgavata it is said that Kṛṣṇa's expansion is so great, just like the waves of the ocean, you cannot count. It is not possible. If you sit down on the sea beach and go on counting how many waves, day and night, there is no limit.

Lecture on SB 1.7.43 -- Vrndavana, October 3, 1976:

When Kṛṣṇa came as Śrī Caitanya Mahāprabhu, the Rādhā-Kṛṣṇa combined together. Therefore the devotees of Rādhā-Kṛṣṇa or Caitanya Mahāprabhu, they worship śrī-kṛṣṇa-caitanya rādhā-kṛṣṇa nahe anya. They say. This is a fact. So Lord Rāmacandra is also Kṛṣṇa. Sītā-devī is also expansion of Rādhārāṇī. They are the same tattva.

rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan

nānāvatāram akarod bhuvaneṣu kintu

kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

(Bs. 5.39)

So here the example that even Sītā-devī, the direct potency of the Supreme Personality of Godhead, she is showing that without being protected, she can be ravished, she can be kidnapped, she can be misused by the rākṣasas. This is the example. Sītā-devī was quite competent, but this is the example.

Lecture on SB 1.7.51-52 -- Vrndavana, October 8, 1976:

Just like one candle. You ignite another candle, you ignite another, another, another. But all these candles, they are equally powerful. Although you can say, "This is first candle, this is second candle, this is third candle..." Similarly, viṣṇu-tattva, everyone is equally powerful. Although Kṛṣṇa is first, Balarāma is second, Saṅkarṣaṇa is third, like that. But do not think They are less powerful. No. Viṣṇu-tattva means They are equally powerful. Svāṁśa. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan (Bs. 5.39). Kalā. Rāma is expansion of Viṣṇu, but it is not that Rāma is less powerful than Kṛṣṇa. Nobody is less powerful. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan nānāvatāram akarod bhuvaneṣu kintu (Bs. 5.39). There are so many avatāras. Kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yaḥ. But Kṛṣṇa is the paramaḥ pumān, the Supreme Being, the Supreme Person. Kṛṣṇas tu bhagavān svayam (SB 1.3.28). Everywhere. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Mattaḥ parataraṁ nānyat (BG 7.7). This is the conclusion of the śāstras. So don't consider that Kṛṣṇa, because He has come, appeared in Vṛndāvana like a cowherd boy, never think...

Lecture on SB 1.15.35 -- Los Angeles, December 13, 1973:

Pradyumna: Translation: "The Supreme Lord relinquished the body which He manifested to diminish the burden of the world. Just like a magician, He relinquishes one body to accept different ones like the fish incarnation, etc." (SB 1.15.35)

Prabhupāda:

rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan

nānāvatāram akarod bhuvaneṣu kintu

kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

(Bs. 5.39)

Govindam, Govinda is ādi-puruṣa. So ādi-puruṣa means the original person. In the Bhagavad-gītā it is said by Kṛṣṇa Himself, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya (BG 7.7), "I am the Supreme Person." Now there are different forms of God, advaitam acyutam anādim ananta-rūpam (Bs. 5.33). There are different incarnations. Just like īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). That Kṛṣṇa, He is staying in everyone's heart.

Lecture on SB 2.1.3 -- Delhi, November 6, 1973:

Nārāyaṇaḥ paraḥ avyaktāt. Anything about Nārāyaṇa, that is not of this material world. That is of the spiritual world. Therefore, Kṛṣṇa question and Kṛṣṇa answer, they are not material things. Therefore, if we always engage ourself in Kṛṣṇa question and Kṛṣṇa answer... śravaṇaṁ kīrtanaṁ viṣṇoḥ (SB 7.5.23). Therefore it is called Viṣṇu. Not that any other śravaṇaṁ kīrtanam. Only Viṣṇu. Viṣṇu means viṣṇu-tattva. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan. Viṣṇu-tattva means rāmādi-mūrti. Rāma, Nṛsiṁha, Varāha, Kṛṣṇa... There are so many. They are described. They are viṣṇu-tattva. Viṣṇu-tattva, jīva-tattva, śakti-tattva. There are different tattvas. So śravaṇaṁ kīrtanam. If you engage yourself in śravaṇaṁ kīrtanam, that should be for Viṣṇu, not for any other, anyone else. Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇam. Smaraṇam, meditation. That is also Viṣṇu. The yogis, those who are actually yogis, they meditate upon the viṣṇu-mūrti within the heart. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1). Yogis, their meditation, Viṣṇu.

Lecture on SB 3.25.44 -- Bombay, December 12, 1974:

There are innumerable forms of God. Advaitam acyutam anādim ananta-rūpam (Bs. 5.33). So Rāma, Nṛsiṁha, Varāha, Kṛṣṇa, Kapiladeva, Balarāma—there are so many forms. So any one of Them, whichever you like... Everyone is... Just like Hanumān. He liked Rāmacandra forms, and Arjuna liked Kṛṣṇa's form. But there is no difference between Rāma and Kṛṣṇa. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan nānāvatāram akarod bhuvaneṣu kintu (Bs. 5.39).

Sometimes foolish people question us that "You are worshiping Kṛṣṇa. Why you do not worship Rāma?" Rāma and Kṛṣṇa, there is no difference. But anyone has got his liking. Just like Hanumān has liking to worship Lord Rāmacandra, and the gopīs had the liking to worship Kṛṣṇa.

Lecture on SB 3.25.44 -- Bombay, December 12, 1974:

All right, namaskāra." Because they wanted to see Kṛṣṇa. There is no difference between Kṛṣṇa and Viṣṇu, but every devotee has got some inclination, love Kṛṣṇa. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan (Bs. 5.39). So therefore Kṛṣṇa is all-pervading in different mūrtis. Therefore in the Vaiṣṇava-sampradāya some of them, they worship Rādhā-Kṛṣṇa, and some of them worship Sītā-Rāma. And some of them worship Lakṣmī-Nārāyaṇa. Some of them worship Rukmiṇī-Kṛṣṇa. There are so many devotees.

Lecture on SB 3.26.4 -- Bombay, December 16, 1974:

Kṛṣṇa or Kṛṣṇa's incarnation... There are hundred and thousands of incarnation:

rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan

nānāvatāram akarod bhuvaneṣu kintu

kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

(Bs. 5.39)

Kṛṣṇa has innumerable expansions, rāmādi. Rāma, Lord Rāmacandra, is also Kṛṣṇa's expansion. Rāmādi-mūrtiṣu kalā. Kalā means expansion of the expansion. Just like...

Lecture on SB 3.26.35-36 -- Bombay, January 12, 1975:

So either you chant Viṣṇu name or Lord Rāma name or Lord Kṛṣṇa's name, there is no difference, as you are, because different people become devotee to different forms. Sometimes they are devotee of Lord Rāmacandra; they want to worship Sītā-Rāma. That is also good. Sometimes they want to worship Lakṣmī-Nārāyaṇa. That is also good. And sometimes they want to worship Rādhā-Kṛṣṇa. That is also the same. There is no difference. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan nānāvatāram akarod bhuvaneṣu kintu, kṛṣṇaḥ svayaṁ samabhavat (Bs. 5.39). There are many manifestation of Viṣṇu-advaitam acyutam anādim ananta-rūpam (Bs. 5.33)—but the original manifestation or original Kṛṣṇa... Kṛṣṇas tu bhagavān svayam (SB 1.3.28). Really, when we speak of Bhagavān, that is Kṛṣṇa.

Lecture on SB 3.26.47 -- Bombay, January 22, 1975:

Kṛṣṇa has got so many expansions. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan (Bs. 5.39). Rāma, Nṛsiṁha, Varāha, Kūrma, Vāmana, so many, hundreds of thousands. But Kṛṣṇa is the...

rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan

nānāvatāram akarod bhuvaneṣu kintu

kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

(Bs. 5.39)

The original person, the Supreme Lord-kṛṣṇas tu bhagavān svayam (SB 1.3.28)—He also comes. Rāmādi-mūrtiṣu, Rāma, Nṛsiṁha, Varāha, that is Kṛṣṇa's expansion, incarnation. They also come, and Kṛṣṇa also come. Kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yaḥ. He is the Supreme Person, pumān. Pumān means the puruṣa, the enjoyer, the proprietor. That is Kṛṣṇa.

Lecture on SB 6.2.8 -- Vrndavana, September 11, 1975:

So this is the position of this age, and the one benefit is that kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet. If you chant this Hare Kṛṣṇa mantra... Particularly says, kīrtanād eva kṛṣṇasya (SB 12.3.51). Kṛṣṇa and Rāma. Kṛṣṇa means including Rāma and other incarnations. This is the statement in the śāstra.

rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan

nānāvatāram akarod bhuvaneṣu kintu

kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo

govindam ādi-puruṣaṁ tam aham bhajāmi

(Bs. 5.39)

Kṛṣṇa has so many expansion, rāmādi-mūrtiṣu: Rāma, Nṛsiṁha, Varāha, ity ādi. So Kṛṣṇa is existing with innumerable expansion of His form. Advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanam (Bs. 5.33). So Hare Kṛṣṇa and Hare Rāma.

Lecture on SB 6.3.16-17 -- Gorakhpur, February 10, 1971:

A devotee is not particular follower of Lakṣmī-Nārāyaṇa, not of Kṛṣṇa. One who is pure devotee, he knows both the line is as perfect. He may be, a spiritual master is devotee of Rādhā-Kṛṣṇa, but his disciple may be a devotee of Lakṣmī-Nārāyaṇa. It does not hamper. It does not matter, because They are the same. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan (Bs. 5.39). They are all one. When we say "Kṛṣṇa," He includes everyone—Rāma, Nārāyaṇa, Viṣṇu, everyone.

Lecture on SB 7.5.1, Pandal Lecture -- Bombay, January 12, 1973:

Who are the worshipers of the anya-devatā, other demigods? Those who are lost of their senses. Kāmais tais tair hṛta-jñānāḥ. These are the statements. In the Bhāgavata also it is said, na te viduḥ svārtha-gatiṁ hi viṣṇum (SB 7.5.31). People generally, they do not know that their goal of life should be to take shelter of Viṣṇu. Viṣṇu-tattva and Kṛṣṇa-tattva the same thing.

rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan

nānāvatāram akarod bhuvaneṣu kintu

kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

(Bs. 5.39)

So our aim of life should be how to understand Viṣṇu-tattva, Kṛṣṇa. Kṛṣṇa is the origin of Viṣṇu-tattva. Mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya (BG 7.7). He is the origin. Janmādy asya yataḥ (SB 1.1.1). Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate (BG 10.8).

Lecture on SB 7.9.5 -- Mayapur, February 25, 1977:

In the śāstra it is said, advaitam acyutam anādim ananta-rūpam (Bs. 5.33). Kṛṣṇa has ananta-rūpam. Therefore every rupa is expansion of Kṛṣṇa's original rūpa. The original rūpa is Kṛṣṇa. Kṛṣṇas tu bhagavān svayam (SB 1.3.28). Then there are so many rūpas: Rāma, Nṛsiṁha, Varāha, Balarāma, Paraśurāma, Mīna, Tortoise, Nṛsiṁha-deva. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan (Bs. 5.39). He's always existing with different forms, not that he is existing only in Kṛṣṇa form. Every form... Rāmādi-mūrtiṣu.

Lecture on SB 7.9.5 -- Mayapur, February 25, 1977:

Exactly. Just like Kṛṣṇa comes upon this earth once in Brahmā's day. So so many millions of years, Kṛṣṇa will appear again, if not personally, by His expansion, aṁśena. Caitanya Mahāprabhu will appear exactly in due course of time. Lord Rāmacandra will appear. So rāmādi mūrtiṣu kalā-niyamena tiṣṭhan (Bs. 5.39). So this līlā, Nṛsiṁha-deva, that is also exactly in time.

Lecture on SB 7.9.47 -- Vrndavana, April 2, 1976:

There are many expansion of God. Advaitam acyutam anādim ananta-rūpam (Bs. 5.33). He has got many forms, but this form which we know as Kṛṣṇa, that is the original Kṛṣṇa, or original God. That is stated in the Bhagavad-gītā. Kṛṣṇa says, mattaḥ parataraṁ nānyat: (BG 7.7) "Although I have got many forms, but the original, supreme form is Kṛṣṇa." But that does not mean that the other forms of Kṛṣṇa, not our manufactured, but as it is stated in the śāstra... Kṛṣṇa has got many names: Rāma, Govinda, Nṛsiṁha, Varāha. There are other forms. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan (Bs. 5.39). Rāma, Nṛsiṁha, Varāha. He has got many forms. Rāma is also expansion of Kṛṣṇa. So these forms... We should not consider they are less powerful than Kṛṣṇa. Not that. But Kṛṣṇa is the original form. The example is given in the śāstra, just like candles. Dīpārcir eva hi daśāntaram abhyupetya (Bs. 5.46).

Nectar of Devotion Lectures

The Nectar of Devotion -- Bombay, January 8, 1973:

Avaiṣṇava-mukhod, this professional, who is not actually Vaiṣṇava. Vaiṣṇava means whose life is dedicated for service of the Lord Viṣṇu. He is Vaiṣṇava, viṣṇu asya devatā iti vaiṣṇavaḥ. So one who has taken Kṛṣṇa, Kṛṣṇa and Viṣṇu and Rāma—the same thing, there is no difference. Kṛṣṇa includes everything,

rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan

nānāvatāram akarod bhuvaneṣu kintu

kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo...

(Bs. 5.39)

Kṛṣṇa is the paramaḥ pumān, although there is no difference between Rāma and Viṣṇu and Nārāyaṇa and Kṛṣṇa. They are the same, same potency. Just like the candle, first candle. And lit up another candle, it is second candle, but the second candle is not less in power of lighting, the same. But still this is first, this is second. Similarly, kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo (Bs. 5.39). Kṛṣṇa is the original, kṛṣṇas tu bhagavān svayam. Ete cāṁśa kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam (SB 1.3.28). All others, they're incarnation or kalāḥ, but Kṛṣṇa is the avatārī, the source of all incarnations.

The Nectar of Devotion -- Vrndavana, October 28, 1972:

When we speak of Kṛṣṇa, Kṛṣṇa means all Viṣṇu forms, all Viṣṇu forms. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan nānāvatāram akarod bhuvaneṣu kintu, kṛṣṇaḥ svayaṁ samabhavad paramaḥ pumān yo (Bs. 5.39). All incarnations, they are also Kṛṣṇa, expansion of Kṛṣṇa. But Kṛṣṇa, this Personality of Godhead, Kṛṣṇa, He's the Supreme Person. Īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1). So these things are explained in the Bhakti-rasāmṛta-sindhu, as they are in the Bhagavad-gītā, Śrīmad-Bhāgavatam.

The Nectar of Devotion -- Vrndavana, October 31, 1972:

Kṛṣṇa says mamaivāṁśa. Jīva-loka, jīva-loke, "The all these living entities, they are My part and parcel." We are also expansion of Kṛṣṇa, or the demigods, they're also expansions of Kṛṣṇa. The Viṣṇu-tattva, They're also expansions of Kṛṣṇa—everyone. So Kṛṣṇa means including His expansion, including His energies, including His personal paraphernalia, including His dhāma—everything. That is Kṛṣṇa. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan (Bs. 5.39). Tiṣṭhan means continuing to exist. Rāmādi-mūrtiṣu kalā-niyamena. With His expansions, svāṁśa expansions, vibhinnāṁśa expansions.

Sri Caitanya-caritamrta Lectures

Lecture on CC Adi-lila 7.1 -- Mayapur, March 1, 1974:

There are innumerable universes, so by rotation Kṛṣṇa or Caitanya Mahāprabhu comes to a particular universe at a certain period. Just like the sun will rise again, tomorrow morning, at six p.m., at six a.m., similarly, Caitanya Mahāprabhu and Kṛṣṇa and all His incarnation, they are rotating regularly. That is described in the Brahma-saṁhitā:

rāmādi-mūrtiṣu-kalā-niyamena tiṣṭhan

nānāvatāram akarod bhuvaneṣu kintu

kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

(Bs. 5.39)

So Rāma, Nṛsiṁha, Varāha, and innumerable incarnation... These incarnation have been compared just like the flow of waves. If you sit down on the riverside or on the oceanside, if you want to count how many waves are there, it is impossible. They are coming regularly, day and night. That is not possible. Similarly, how many incarnations are there, it is impossible for us. Our knowledge is not so unlimited. Therefore we cannot understand. So in this way incarnations are coming.

Lecture on CC Adi-lila 7.8 -- Vrndavana, March 15, 1974:

Just like Kṛṣṇa, Balarāma, Viṣṇu, Kāraṇārṇavaśāyī Viṣṇu, Garbhodakaśāyī Viṣṇu, Nārāyaṇa, Catur-vyuha Nārāyaṇa. There are hundreds and thousands of Viṣṇu-tattvas. So āra saba yata dekha tāṅra parikara, expansions. Real, original Kṛṣṇa, the Bhagavān, is Kṛṣṇa. Kṛṣṇas tu bhagavān svayam. Ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam (SB 1.3.28).

rāmādi-mūrtiṣu-kalā-niyamena-tiṣṭhan

nānāvatāram akarod bhuvaneṣu kintu

kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

(Bs. 5.39)

So if you understand Kṛṣṇa, then your life is successful. So those who have come to Vṛndāvana, they should try to understand Kṛṣṇa. That is the business. And unfortunately, they are busy in some other business. And if I criticize them, they become angry.

Lecture on CC Adi-lila 7.8 -- Vrndavana, March 15, 1974:

That is not possible. So Kṛṣṇa... Try to understand. Here it is said that svayaṁ bhagavān kṛṣṇa ekale īśvara. He is the Supreme Personality of Godhead. Kṛṣṇa also says. Mattaḥ parataraṁ nānyat: (BG 7.7) "Nobody is superior than Me." And how these rascals, they think that "I am equal to Kṛṣṇa"? Kṛṣṇa cannot be two. Kṛṣṇa is one. But He can expand. Rāmādi-mūrtiṣu-kalā-niyamena-tiṣṭhan (Bs. 5.39). Kala, aṁśa-kala, avatāra. There are description in the śāstra. So we have to understand how Kṛṣṇa expands. There are expansion. Advaitam acyutam anādim ananta-rūpam (Bs. 5.33). Ananta-rūpam. Just like Kṛṣṇa... Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna... (BG 18.61). Kṛṣṇa is situated in everyone's heart, innumerable living entities. And not only that. Aṇḍāntara-sthaṁ-paramāṇu-cayāntara-stham.

Lecture on CC Madhya-lila 20.137-146 -- Bombay, February 24, 1971:

The Brahma-saṁhitā says that advaita acyuta. Advaita means although Kṛṣṇa has many forms, many expansions, still, they are one. There is no duality. Just like Kṛṣṇa and Rāma, They are one. They are not different. Similarly, rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan (Bs. 5.39). Beginning from Rāma, Nṛsiṁha, Varāha, He has got innumerable forms. Tiṣṭhan: He is existing always with all these forms, expansions, rāmādi-mūrtiṣu kalā.

Festival Lectures

Sri Rama-Navami, Lord Ramacandra's Appearance Day -- Hawaii, March 27, 1969:

Prabhupāda: (chants maṅgalācaraṇa prayers)

rāmādi mūrtiṣu kalā-niyamena tiṣṭhan

nānāvatāram akarod bhuvaneṣu kintu

kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

(Bs. 5.39)

This is a verse from Brahma-saṁhitā in which the incarnation of Lord Rāmacandra is described. Rāmādi. Not only Rāma, but there are many other, innumerable incarnations. They are compared with the waves of a river. As the waves of the river or the waves of the ocean cannot be counted, similarly, how many incarnations are there of the Supreme Lord it is not possible to count. But out of them, the principal names are mentioned in the śāstras.

Sri Rama-Navami, Lord Ramacandra's Appearance Day -- Hawaii, March 27, 1969:

So there are so many historical incidences in the life of Rāmacandra, and we should remember, because if we remember why we are observing today fasting for Rāmacandra... There were many kings like Rāmacandra. Because the kings were trained in that way. Mahārāja Yudhiṣṭhira was also as good as Rāmacandra, and Mahārāja Parikṣit was as good. There were many such kings. But we are not concerned because He was a king. He is the King of all kings, parameśvara. Because He is God, therefore we are observing today. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan (Bs. 5.39). So He is not original form of God. The original form of God is Kṛṣṇa, and Kṛṣṇa expands Himself in various other forms. Advaitam acyutam anādim ananta-rūpam (Bs. 5.33). Ananta-rūpam means millions and millions. The Manu is also incarnation of Kṛṣṇa.

Sri Rama-Navami, Lord Ramacandra's Appearance Day, Cornerstone Laying -- Bombay, April 1, 1974:

...Rāma-Navamī, the birthday of Lord Rāmacandra Bhagavān. In the Brahma-saṁhitā it is mentioned,

rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan

nānāvatāram akarod bhuvaneṣu kintu

kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

(Bs. 5.39)

Govinda, Kṛṣṇa, is the ādi-puruṣa, original Personality of Godhead. In the Bhagavad-gītā Kṛṣṇa says, mattaḥ parataraṁ nānyat (BG 7.7). Ahaṁ sarvasya prabhavaḥ (BG 10.8).

Sri Rama-Navami, Lord Ramacandra's Appearance Day, Cornerstone Laying -- Bombay, April 1, 1974:

There are many expansions of Kṛṣṇa, but the original person, kṛṣṇas tu..., ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam (SB 1.3.28). So He is existing with His expansions. Lord Rāmacandra is also one of the expansions. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan (Bs. 5.39). All these expansions are existing eternally. There is no inferiority or superiority. All the expansions are of the same potency, same power. The example is given like this candle.

Radhastami, Srimati Radharani's Appearance Day -- Montreal, August 30, 1968:

This is a verse composed by a great devotee, Tulasī dāsa. He was a devotee of Lord Rāmacandra. So Lord Rāma and Lord Kṛṣṇa, there is no difference. When we speak Kṛṣṇa, that means He includes all other incarnations. In the Brahma-saṁhitā it is said,

rāmādi mūrtiṣu kalā-niyamena tiṣṭhan

nānāvatāram akarod bhuvaneṣu kintu

kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

(Bs. 5.39)

Kṛṣṇa is svayam. Kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo. Kṛṣṇa is paramaḥ pumān. Paramaḥ pumān means the ultimate Supreme Personality of Godhead. But He is always manifest in different incarnations, and of all the incarnation, Lord Rāma is the foremost, Balarāma.

Radhastami, Srimati Radharani's Appearance Day -- Bhagavad-gita 18.5 -- London, September 5, 1973:

So Caitanya Mahāprabhu's color is yellowish golden color. Therefore it is said, "He is Kṛṣṇa, but now He has appeared in golden complexion." Kṛṣṇa-varṇaṁ tviṣā akṛṣṇam. And sāṅgopāṅgāstra-pārṣadam. "He is always surrounded by His associates." Aṅga, upāṅga. Aṅga means personal, and upāṅga means expansion of the expansion, which is called kalā. The first expansion is called avatāra, and when there is another avatāra from avatāra, that is called kalā. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan (Bs. 5.39). Very scientific analysis in the śāstra. Not that any rascal comes, "I am God." This is not acceptable. We have to understand śāstra-vidhi, as śāstra it is said. So about Śrī Cai... Because Śrī Caitanya Mahāprabhu appeared, the Supreme Personality of Godhead, so many rascals have imitated: "Well, this Nimāi Paṇḍita, if He can become avatāra, then why not Gadādhara Paṇḍita?" This Ramakrishna, his name was Gadadhar Chatterjee. So he was also imitation of Caitanya Mahāprabhu.

Varaha-dvadasi, Lord Varaha's Appearance Day Lecture -- Bhuvanesvara, January 31, 1977:

Today, Varāha-dvādaśī, appearance of Kṛṣṇa's taking the incarnation of Varāha, boar... Keśava dhṛta-śūkara-rūpa jaya jagadīśa hare.

rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan

nānāvatāram akarod bhuvaneṣu kintu

kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

(Bs. 5.39)

Kṛṣṇa, Govinda, ādi-puruṣa, the original person, He is taking various forms. Rāmādi-murtiṣu specially. Three Rāma: Paraśurāma, Balarāma, and Daśarathi Rāma. So this Rāma means enjoyment. So Kṛṣṇa's enjoyment... It does not mean, Kṛṣṇa has appeared as the boar; it does not mean He is suffering. Everything is ānanda-cinmaya-rasa-pratibhāvitābhis (Bs. 5.37). Sometimes a big man becomes a horse. It is... There is a very nice interesting story that the big Prime Minister Gladstone, English, English Prime Minister, Gladstone?

Arrival Addresses and Talks

Arrival Talk -- Aligarh, October 9, 1976:

So this consciousness has to be cleansed. And that is the first installment of the result of chanting Hare Kṛṣṇa. Kīrtanād eva kṛṣṇasya mukta-saṅga paraṁ vrajet (SB 12.3.51). Simply by chanting Kṛṣṇa's, kṛṣṇasya, holy name of Kṛṣṇa, Hare Kṛṣṇa. Hare Kṛṣṇa, Hare Rāma, the same thing. Rāma and Kṛṣṇa there is no difference. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan (Bs. 5.39). So you require. The present position is misunderstanding, that "I am product of this material nature," "I am this body." "I am Indian," "I am American," "I am brāhmaṇa," "I am kṣatriya," and so on, so on... So many designations. But we are none of them. This is the clearing. Ceto-darpaṇa. When you understand clearly that "I am not an Indian, I'm not an American, I'm not brāhmaṇa, I'm not kṣatriya"—means "I am not this body"—then the consciousness will be ahaṁ brahmāsmi.

Initiation Lectures

Brahmana Initiation Lecture -- New Vrindaban, May 25, 1969:

When one understands what is impersonal Brahman, what is localized Paramātmā, and what is Bhagavān, the Supreme Personality of Godhead, kṛṣṇas tu bhagavān svayam... When you understand the Supreme, the original Personality of Godhead Kṛṣṇa... Ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam (SB 1.3.28). There are many incarnations. Rāmādi-murtiṣu kalā-niyamena tiṣṭhan (Bs. 5.39). Rāma, Nṛsiṁha, Varāha... There are so many thousands and millions of incarnation. But Bhāgavata points out that "This name, Kṛṣṇa, He is the Supreme Personality of Godhead." Kṛṣṇas tu bhagavān svayam. So when one understands kṛṣṇas tu bhagavān svayam, vāsudevaḥ sarvam iti (BG 7.19), that Vāsudeva is everything, then he becomes a Vaiṣṇava.

General Lectures

Lecture -- Los Angeles, January 15, 1969:

So this yoga system, bhakti-yoga, means to concentrate only to Kṛṣṇa. Kṛṣṇa, when we speak of Kṛṣṇa, Kṛṣṇa and His expansion also... In the Brahma-saṁhitā Kṛṣṇa's expansions are described:

rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan

nānāvatāram akarod bhuvaneṣu kintu

kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

(Bs. 5.39)

Kṛṣṇa is always existing with innumerable forms. How? Aṇḍāntara-sthaṁ paramāṇu-cayāntara-stham. Aṇḍāntara-stham. Aṇḍa means this universe. It is just like an egg. Aṇḍa means egg. All these planets and universes, they are made on the shape of egg. Aṇḍāntara-stham. So each and every universe, Kṛṣṇa enters as Garbhodakaśāyī Viṣṇu.

Lecture -- Los Angeles, January 15, 1969:

So our point is, when we speak of Kṛṣṇa, we mean with all His different forms, Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan (Bs. 5.39). So bhakti-yoga can be applicable to any one of these form, either Kṛṣṇa or Rāma or Viṣṇu or Nārāyaṇa, so many forms. Generally, Vaiṣṇavas worship the form of Kṛṣṇa, Rādhā-Kṛṣṇa, and Lakṣmī-Nārāyaṇa. In our conditional stage, we cannot worship Rādhā-Kṛṣṇa. Rādhā-Kṛṣṇa-sevā is for them who has developed spontaneous love for God. For them. Spontaneous.

Speech at Gaudiya Math Center -- Visakhapatnam, February 19, 1972:

In the Brahma-saṁhitā about the incarnation of the Supreme Lord, Govinda is mentioned primarily beginning with Rāma.

rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan

nānāvatāram akarod bhuvaneṣu kintu

kṛṣṇaḥ svayaṁ samabhavad paramaḥ pumān yo

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

(Bs. 5.39)

Kṛṣṇa is the original Personality of Godhead, as it is said in the Bhagavad-gītā and other Vedic literature.

Lecture -- Jakarta, February 27, 1973:

These are the descriptions in the Vedic literature about Kṛṣṇa. Kṛṣṇa is not an imagination. As the Māyāvādī philosophers, they think of imagining the form of God—Kṛṣṇa's not that type of God. He's described in the Vedas, Kṛṣṇa: kṛṣṇas tu bhagavān svayam (SB 1.3.28).

rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan

nānāvatāram akarod bhuvaneṣu kintu

kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo

govindam ādi-puruṣam...

(Bs. 5.39)

Kṛṣṇa is the parama-pumā, the Supreme Personality. And rāmādi-mūrtiṣu, an incarnation, Rāma, Nṛsiṁha, Varāha, there are thousands and thousands of incarnations. Here also Kṛṣṇa's incarnation.

Morning Lecture -- Allahabad, January 15, 1977:

There are many forms of Viṣṇu-tattva. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan (Bs. 5.39). He's expanded in many forms: Rāma, Nṛsiṁha, Varāha... There are so many incarnation of Viṣṇu-tattva. They're all one. Advaitam acyutam anādi ananta-rūpam. So Viṣṇu-tattva, worshipable, or Kṛṣṇa-tattva, worshipable. And to pin our staunch faith in Viṣṇu, we should discuss about Viṣṇu-tattva and not Viṣṇu-tattva (?). That is called siddhānta.

Departure Talks

Departure Lecture -- London, March 12, 1975:

So this is one of the items, to learn how to decorate the Deity, śrī-vigraha. Śrī means goddess of fortune, Lakṣmī. Kṛṣṇa is always associated with Lakṣmī. Śrīmatī Rādhārāṇī is the original goddess of fortune, and as all other Viṣṇu-mūrti, Nara... Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan (Bs. 5.39). Kṛṣṇa is always existing—tiṣṭhan means existing—with many other forms simultaneously: Rāma, Nṛsiṁha, Varāha and Nārāyaṇa, Viṣṇu. So Viṣṇu and Nārāyaṇa is... There are many expansion. You have seen on the cover of Śrīmad-Bhāgavatam.

1971 Conversations and Morning Walks

Room Conversation -- November 11, 1971, New Delhi:

Prabhupāda: Tulasī Dāsa is different; therefore we don't take Tulasī Dāsa as authority.

Guest: Not? Then, sir, there is Rāma and there is Kṛṣṇa. You have Hare Rāma Hare Kṛṣṇa. So Rāma is Hari. Kṛṣṇa is considered Hari. So when you...

Prabhupāda: So Rāma... Bhagavān has different forms: rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan (Bs. 5.39). Bhagavān (Hindi).

Guest: That's good. So that explains...

Prabhupāda: Viṣṇu-tattva. That is called Viṣṇu-tattva.

Room Conversation -- November 11, 1971, New Delhi:

Prabhupāda: Yes. Parāsya śaktih..., parāsya śaktir vividhaiva śrūyate (Cc. Madhya 13.65, purport). (Hindi) Originally cit-śakti. That cit-śakti is expanding. Just like we are..., rāmādi mūrtiṣu kalā-niyamena tiṣṭhan (Bs. 5.39). Kalā means part and parcel. So we are also part and parcel, but we are very small part and parcel. But rāmādi mūrti, they are bigger part and parcel. Just like if you throw one brick on the floor, so there will be so many small particles, big particles, this particle, that. They are all part and parcel of the brick, but one part very small atomic part, and one big part, this part, this part, then this part, then this part. So all, Kṛṣṇa is the origin, and everyone is part and parcel. Some of them are bigger and some of them are smaller. So Viṣṇu-tattva is almost like Kṛṣṇa.

1972 Conversations and Morning Walks

Conversation with Bajaj and Bhusan -- September 11, 1972, Arlington, Texas, At Their Home:

Prabhupāda: Rāma and Kṛṣṇa, the same. Rāma and Kṛṣṇa, the same. Kṛṣṇa means Viṣṇu-tattva. So Viṣṇu-tattva has many forms. So any Viṣṇu form will do.

rāmādi-mūrtiṣu kalā niyamena tiṣṭhan

nānāvatāram akarod bhuvaneṣu kintu

kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

(Bs. 5.39)

Rāmādi-mūrtiṣu. He has got different forms, Rāma, Nṛsiṁha, Varāha, many other forms, Govinda, Viṣṇu, Nārāyaṇa. So rāmādi-mūrtiṣu kalā niyamena tiṣṭhan nānāvatāram akarod bhuvaneṣu kintu, kṛṣṇaḥ svayam (Bs. 5.39). Kṛṣṇas tu bhagavān svayam. Ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam (SB 1.3.28). Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). These are the Vedic statements. And Kṛṣṇa also said, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya (BG 7.7). mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā, mat-sthāni sarva-bhūtāni na cāhaṁ teṣv avasthitaḥ (BG 9.4). Everything is explained in the Bhagavad-gītā.

1973 Conversations and Morning Walks

Room Conversation -- September 18, 1973, Bombay:

Prabhupāda: No. Viṣṇu is not. Viṣṇu is Kṛṣṇa, Viṣṇu the same, expansion. That you have to understand.

Guest (2): Rāma also.

Prabhupāda: Rāma also.

rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan

nānāvatāram akarod bhuvaneṣu kintu

kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

(Bs. 5.39)

Tam ahaṁ bhajāmi. Yes. Kṛṣṇa also says, mām ekam.

Guest (2): What is the position of people like Guru Nanak, Muhammad, and other people?

1974 Conversations and Morning Walks

Morning Walk -- April 4, 1974, Bombay:

Prabhupāda: Yes. Although He is one, He can manifest. He is exiting, not manifest. He is existing in aneka. And what is that aneka? Aneka means expansion of svāṁśa... That is... Therefore we require reference from many śāstras. In the Varaha Purāṇa this aneka explained—svāṁśa and vibhinnāṁśa. Svāṁśa, expansion of the Viṣṇu-tattva. Viṣṇu-tattva. Rāmādi-mūrtiṣu kalā niyamena tiṣṭhan (Bs. 5.39). He has expanded Himself in so many incarnations, rāmādi, like Rāma, not this loafer class. Rāmādi-mūrtiṣu kalā niyamena tiṣṭhan (Bs. 5.39). This is aneka. Another aneka-mamaivāṁśo jīva-bhuta (BG 15.7). They are also aneka. Anantāya kalpate. So all the Viṣṇu forms and all the living entity forms, altogether, he was able to see in the body of Kṛṣṇa. That is aneka. Yes, go on.

1975 Conversations and Morning Walks

Room Conversation with Yoga Student -- March 14, 1975, Iran:

Young man: I'd like to know the relation between Viṣṇu and Kṛṣṇa, how Viṣṇu became Kṛṣṇa.

Prabhupāda: Kṛṣṇa is the Supreme Being, and He has got many expansion. So Viṣṇu is also expansion.

rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan

nānāvatāram akarod bhuvaneṣu kintu

kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

(Bs. 5.39)

This is in the Vedas, Brahma-saṁhitā. Kṛṣṇaḥ svayaṁ sama... Kṛṣṇa means the original. And He expands in so many forms, rāmādi-mūrtiṣu: Rāma, Nṛsiṁha, Varāha, Viṣṇu, Saṅkarṣaṇa, Balarāma—so many thousands. But the original person is Kṛṣṇa. (Pause) Therefore I asked, "What is the idea of God?" I suppose you are all Mohammedan.

Conversation with Professor Hopkins -- July 13, 1975, Philadelphia:

Prabhupāda: Rāma is Kṛṣṇa.

Prof. Hopkins: Rāma is Kṛṣṇa.

Prabhupāda: Yes. Another form of Kṛṣṇa. Rāmādi mūrtiṣu kalā-niyamena tiṣṭhan (Bs. 5.39).

Prof. Hopkins: What about those who would worship Śiva?

Prabhupāda: Śiva is just like milk and yogurt. The yogurt is milk but it is not milk.

Prof. Hopkins: In another form then. So, ah...

Conversation with Professor Hopkins -- July 13, 1975, Philadelphia:

Prabhupāda: Because Kṛṣṇa is Bhagavān. Bhakti means our transaction with Bhagavān. Kṛṣṇas tu bhagavān svayam (SB 1.3.28). So original Bhagavān is Kṛṣṇa.

Prof. Hopkins: What about those who would worship Rāma, say?

Prabhupāda: Rāma is Kṛṣṇa.

Prof. Hopkins: Rāma is Kṛṣṇa.

Prabhupāda: Yes. Another form of Kṛṣṇa. Rāmādi mūrtiṣu kalā-niyamena tiṣṭhan (Bs. 5.39).

Prof. Hopkins: What about those who would worship Śiva?

Prabhupāda: Śiva is just like milk and yogurt. The yogurt is milk but it is not milk.

Prof. Hopkins: In another form then. So, ah...

Prabhupāda: You will not derive the benefit of milk from yogurt.

Prof. Hopkins: But do you get benefits?

1976 Conversations and Morning Walks

Evening Darsana -- July 8, 1976, Washington, D.C.:

Prabhupāda: There is no difference.

Dr. Sharma: There is no difference.

Prabhupāda: Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan nānāvatāram akarod bhuvaneṣu kintu kṛṣṇaḥ svayaṁ samabhavat (Bs. 5.39). Rāma is avatāra and Kṛṣṇa is svayaṁ Bhagavān. There is no difference.

Dr. Sharma: What would you classify as demigods, then?

Room Conversation -- July 17, 1976, New York:

Indian man: I was trying to... I was trying...

Prabhupāda: So God and His different expansions, they are of same power. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan nānāvatāram akarod bhuvaneṣu kintu, kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo... (Bs. 5.39).

Indian man: Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **.

Prabhupāda: So He is existing with all the incarnations, rāmādi-mūrtiṣu. So Rāma is not less than Kṛṣṇa, but He is incarnation. This is the conclusion.

1977 Conversations and Morning Walks

Room Conversation -- January 8, 1977, Bombay:

Guest (2): Then the last question. Rāma, how do you relate?

Prabhupāda: Rāma means Kṛṣṇa, the same. Rāmādi-mūrtiṣu kalā niyamena tiṣṭhan (Bs. 5.39). Kṛṣṇa is always existing with His different incarnation, expansions, rāmādi-mūrti-Rāma, Nṛsiṁha, Varāha.... There are hundreds and thousands of expansions. Advaita acyuta anādi ananta-rūpam. So Rāma is expansion of Kṛṣṇa. He's God. There is no difference between Rāma and Kṛṣṇa. Just like one candle, and if you light another candle, another candle, so one may be the first, second, third, like that, but in candle power they are all the same; similarly, Rāma is expansion of Kṛṣṇa. That does not mean Rāma is less than Kṛṣṇa. Rāma, Nṛsiṁha, Varāha. There are many.

Room Conversation with Ram Jethmalani (Parliament Member) -- April 16, 1977, Bombay:

Prabhupāda: And besides that, in the Vedic literature, Brahma-saṁhitā, this name Rāma is mentioned.

rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan

nānāvatāram akarod bhuvaneṣu kintu

kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

(Bs. 5.39)

Kṛṣṇa is the original God and Rāma is expansion. Not only Rāma-other incarnations. Rāmādi-mūrtiṣu. Rāma, Nṛsiṁha, Varāha, many.

Room Conversation with Ram Jethmalani (Parliament Member) -- April 16, 1977, Bombay:

Prabhupāda: No, no, there is no question of later or former. These are always existing. And They appear, disappear according to the necessity. Yadā yadā hi dharmasya glānir bhavati bhārata tadātmānaṁ sṛjāmy aham (BG 4.7). The mūrtis are there, permanently, and They appear and disappear according to the necessity. Suppose in a case you require the reference to a law. It is not that the law has appeared for the purpose. The law was there already. You have to simply bring it for your business. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan nānāvatāram akarod bhuvaneṣu kintu kṛṣṇaḥ svayaṁ samabhavat paramaḥ (Bs. 5.39). Any sweets?

Indian man: Here.

Evening Darsana -- May 12, 1977, Hrishikesh:

Indian man (5): Rāma and Kṛṣṇa (Hindi).

Prabhupāda: No. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan. (Bs. 5.39) Kṛṣṇa has unlimited number of expansions-Rāma, Nṛsiṁha, Varāha... There are... Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan nānāvatāram akarod bhuvaneṣu, kṛṣṇaḥ svayaṁ samabhavat (Bs. 5.39). Kṛṣṇa is the original person, and Rāma and Kṛṣṇa the same, expansion.

Indian man (5): That's what I mean, Rāma and Kṛṣṇa are the same.

Prabhupāda: Same. Kṛṣṇa is Rāma, and Rāma, Kṛṣṇa. So we chant Hare Kṛṣṇa, Hare Rāma. There is no difference. So...?

Room Conversation -- October 21, 1977, Vrndavana:

Prabhupāda: That is good. Jaya. Jaya. (break)

...nānāvatāram akarod bhuvaneṣu kintu

kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo

govindam ādi-puruṣaṁ tam aham...

(Bs. 5.39)

premāñjana-cchurita-bhakti-vilocanena

santaḥ sadaiva hṛdayeṣu vilokayanti

yaṁ śyāmasundaram acintya...

govindam ādi-puruṣaṁ tam aham...

(Bs. 5.38)

Jaya Kṛṣṇa Balarāma.

Room Conversation -- October 21, 1977, Vrndavana:

Tamāla Kṛṣṇa: Jaya Śrīla Prabhupāda.

Prabhupāda: Jaya Kṛṣṇa-Balarāma. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan nānāvatāram akarot... (Bs. 5.39). That's all right.

Devotees: Jaya Śrīla Prabhupāda. (break)

Prabhupāda: Bharadvāja, you are helping the Society in so many ways. So we are indebted to you. So Los Angeles, what is going on there?

Bharadvāja: Now they are...

Room Conversation -- October 21, 1977, Vrndavana:

Prabhupāda: Nitāi-Gaura. Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti (Bs. 5.38), (Tamāla Kṛṣṇa chants with Prabhupāda) yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi. Śyāmasundaram acintya-guṇa-svarūpam. Still the śyāmasundaram acintya-guṇa-svarūpam is going on; otherwise, simply some bones, nothing else. Everything is finished. Nitāi-Gaura and rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan (Tamāla Kṛṣṇa chants with Prabhupāda) nānāvatāram akarod bhuvaneṣu kintu, kṛṣṇaḥ svayaṁ sama... (Bs. 5.39). You can give massage. Hm. So what is the next drinking?

Room Conversation -- October 21, 1977, Vrndavana:

Prabhupāda: That's all right. He'll worship. Jaya Nitāi-Gaura.

śrī-kṛṣṇa-caitanya prabhu nityānanda

śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda

(I offer my obeisances to Śrī Kṛṣṇa Caitanya, Prabhu Nityānanda, Śrī Advaita, Gadādhara, Śrīvāsa and all others in the line of devotion.)

hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare

hare rāma hare rāma rāma rāma hare hare

(My dear Lord, and the spiritual energy of the Lord, kindly engage me in Your service. I am now embarrassed with this material service. Please engage me in Your service.)

rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan

nānāvatāram akarod bhuvaneṣu kintu

kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

(Bs. 5.39)

premāñjana-cchurita-bhakti-vilocanena

santaḥ sadaiva hṛdayeṣu vilokayanti

yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

(Bs. 5.38)

These mantra should always be chanted. That will do great benefit to me. Hm?