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The Absolute Truth is one, but it is realized in three different ways

7. 1
vadanti tat tattva-vidas-tattvam yaj jnanam advayam
brahmeti paramatmeti bhagavan iti sabdyate
Great seers of the truth understand the nature of Supreme Knowledge have described that nondual truth in three ways: as Brahman, Paramatma, and Bhagavan. (Srimad-Bhagavatam 1.2.11)

Scriptural judgement on Brahman, Paramatma, and Bhagavan

7. 2
advaya-jnana-tattava-vastu krsnera svarupa
"brahma," "atma," "bhagavan" - tina ta-'ra rupa
Krsna is one absolute supreme truth. That absolute truth can be conceived of in three ways, as Brahman, Paramatma, and Bhagavan. (Caitanya-Caritamrta Adi 2.65)

The understanding of that nondual absolute as Bhagavan is complete, while understanding of the absolute as Paramatma is partial, and as Brahman is incomplete.

7. 3
bhakti-yoge bhakta paya ya-hara darsana
surya yena savigraha dekhe devagana
jnana-yoga-marge ta-'re bhaje yei saba
brahmanatma-rupe ta-'re kare anubhava
Through devotional service, devotees can realize or see that Personality of Godhead, just as the denizens of heaven see the Personality of the sun. Those who walk the paths of knowledge and yoga worship only Him, for it is Him that they perceive as the impersonal Brahman and localized Paramatma. (Caitanya-Caritamrta Adi 25 - 26)

Brahman is the effulgence of the Lord's transcendental body.
The conclusions of the Srutis.

7. 4
na tatra suryo bhati candra-tarakam
nema vidyuto bhanti kuto'yamagni
tameva bhantam anubhati sarvam
tasya bhasa sarvam idam vibhati
In the transcendental abode of the Lord there is no need of sun, moon, or stars for illumination, nor is there any need of electricity, what to speak of ignited lamps. On the other hand, it is because those planets are self-illuminating that all effulgence has become possible. Whatever there is that is dazzling is due to the reflection of the divine abode of the Lord. The Supreme Godhead is so brilliantly self-luminous that neither the sun, nor the moon, nor stars nor lightning have any power of illumination in his transcendental abode, and what to speak of fire. It is a fact that all of them get their power of illumination from His effulgence alone. In fact, it is only because of His existence that the whole universe exists. (Katha Upanisad 2.2.25)
7. 5
hiranmayena patrena satyasyapihitam mukham
tat tvam pusann-apavrnu satya-dharmaya dsthaye
O my Lord! Sustainer of all that lives: Your real real face is covered by your dazzling effulgence. Please remove that effulgent covering and exhibit yourself to your pure devotee. (^sopanisad 15)
7. 6
pusann akarye yama surya prajapatya-vyuha-rasmin samuha
tejo yat te rupam kalyanatamam tatte pasyami
O my Lord! O primeval philosopher, maintainer of the universe. O regulating principle, destination of the pure devotees, well-wisher of the progenitors of mankind - please remove the effulgence of your transcendental rays, so that I can see your form of bliss. You are the eternal Supreme Personality of Godhead, like unto the sun as am I.(^sopanisad 16)

The conclusion of Brahma-samhita

7. 7
yasya prabha prabhavato jagadandakoti-
kotisvasesavasudhadi-vibhuti-bhinnam
tad brahma niskalam-anantam-asesa-bhutam
govindam adi-purusam tam aham bhajami
I worship Govinda, the primeval Lord whose effulgence is the source of the nondifferentiated Brahman which is mentioned in the Upanisads, and which, being differentiated from the infinite of glories of the mundane universe, appears as the indivisible, infinite and limitless truth. Millions and millions of universes emanate from that Brahman effulgence, which is infinite, causeless, and unlimited. That Brahman effulgence is simply the emanation of light coming from the brilliant form of the Supreme Lord Govinda. (Brahma-Samhita 5.40)

The conclusion of Bhagavad-gita

7. 8
brahmano hi pratistaham amrtas avyayasya ca
sasvatsya ca dharmasya sukhasyaikantikasya ca
I am the basis of the impersonal Brahman, which is immortal, imperishable and eternal, and is the constitutional position of ultimate happiness. (Bhagavad-gita 14.27)

The conclusion of the Goswamis

7. 9
yasya brahmeti samjnam kvacidapi nigame yati cin-matrasatta-
pyamso yasyamsakaim svairvibhavati vasayanneva mayam pumams ca
ekam yasyaiva rupam vilasati paramvyomni narayanakhyam
sa sri krsno vidhattam svayamiha bhagavan prema-tat-pada-bhajam
Sri Krsna is the Supreme Personality of Godhead. He appears in the spiritual world of Vaikuntha in the form known as Narayana. He expands as the Purusavataras who control the material world. He is Himself the supreme spiritual truth designated by the word "Brahman" in the Vedas and Upanisads. May that Lord Krsna grant pure love for Him to those engaged in devotional service to His lotus feet. (Tattva-Sandarbha 8)
7. 10
brahma ta-'ra angakanti nirvisesa-prakase
surya yena carma-cakse jyotirmaya bhase
The manifestation of the impersonal Brahman effulgence which is without variety, is the rays of Krsna's personal bodily effulgence. It is exactly like the sun: When the sun is seen by ordinary eyes, it only appears to consist of effulgence. In a similar way, when we view divinity through ordinary eyes, we are unable to penetrate through the bodily effulgence of Krsna to see the beautiful form of Krsna within. Rather we are blinded by the powerful rays of impersonal Brahman. (Caitanya-Caritamrta Madhya 20.156)
7. 11
ta-hara angera suddha-kirana-mandala
upanisat kahe ta-'re brahma sunirmala
What the Upanisads call the transcendenal impersonal Brahman is but the realm of the glowing effulgence of that Supreme Person. (Caitanya-Caritamrta Adi 2.12)

"Nirvisesa" means that Supreme Personality of Godhead Sri Krsna has no material qualities. On the other hand, He is eternally possessed
of unlimited transcendental qualities.

7. 12
ta-'re "nirvisesa" kahi, cicchakti na mani
ardha-svarupa na manile purnata haya hani
When one speaks of the Supreme as impersonal, one denies His spiritual potencies. Logically, if you accept only halft the truth, you cannot understand the whole. (Caitanya-Caritamrta Adi 7.140)
7. 13
vyanjite bhagavat-tattve brahma ca vyajyate svayam
Brahman is a manifestation of divinity which emanates from Krsna, who is the Supreme Truth. As such it is only a partial representation of divinity.
(Bhagavat-Sandarbha 8)

Paramatma:
The yogis worship the Supersoul in everyone's heart - Aniruddha Visnu

7. 14
isvaram sarva-bhutanam hrd-dese'rjuna tisthati
bhramayan sarva-bhutani yantra-rudani mayaya
The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine made of material energy. (Bhagavad-gita 10.61)
7. 15
athava bahunaitena kim jnatena tavaruna
visthabhyaham idam krtsnam ekamsena sthito jagat
What need is there, O Arjuna, for all this detailed knowledge? With a single fragment of myself, I pervade and support this entire universe. (Bhagavad-gita 10.42)

7. 16
mayadhyaksena prakrtim suyate sacaracaram
hetunanena kaunteya jagad-viparivartate
This material nature, which is one of my energies, is working under my direction, O son of Kunti, and it is producing all moving and nonmoving beings. Under its rule, this manifestation is created and annihilated again and again. (Bhagavad-gita 9.10)

7. 17
aham hi sarva-yajnanam bhokta ca prabhur eva ca
na tu mam abhijananti tattvenatas-cyavanti te
I am the only enjoyer and master of all sacrifices. Therefore, those who do not recognize my true transcendental position fall down. (Bhagavad-gita 9.24)

Paramatma is an "ekamsa " expansion of the Supreme Lord

7. 18
paramatma yi-ho, ti-to krsnera eka amsa
atmara atma hana krsna - sarva-avatamsa
The Paramatma, the Supersoul feature of the Lord is the partially complete portion (ekamsa) of the Supreme Personality of Godhead. Krsna is the original source of all living entities, and is the source of Paramatma. (Caitanya-Caritamrta Madhya 20.161)
7. 19
kecit svadehantar-hrdayavakase pradesa-matram purusam vasantam
catur-bhujam kanjarathanga-sankha-gadadharam dharanaya smaranti
Others conceive of the Personality of Godhead residing within the body in the region of the heart, and measuring only eight inches, with four hands holding lotus, wheel, conch and club. (Srimad-Bhagavatam 2.2.8)

Scriptural judgements on the position of the Supreme Truth
The Supreme Truth, or Bhagavan, is possessed of three-fold potencies: sandhini (existence), samvit (consciousness), and hladini (ecstasy). He is the Absolute Person, the origin of all energies, one without a second. He is by Himself and for Himself.

7. 20
na tasya karyam karanansca vidyate
na tat samas cabhyadhikas ca drsyate
parasya saktir-vividhaiva sruyate
svabhaviki jnana-bala-kriya ca
He does not possess bodily form like that of an ordinary living entity: He has a transcendental form of bliss and knowledge, and thus there is no difference between His body and His soul. All His senses are transcendentally divine. He is absolute substance. Any one of His senses can perform the action of any other sense. Nothing is greater than Him or equal to Him. His potencies are multifarious, and thus His deeds are automatically performed as a natural consequence of His divine will. In other words , whatever He wills immediately becomes reality. His divine energies are threefold: His knowledge (jnana-sakti) potency (also known as cit-sakti or samvit-sakti), His strength potency (bala-sakti, also known as the Lord's existence potency, sat, or sandhini-sakti), and his pastime (kriya-sakti) potency (also known as his ecstasy potency, ananda or hladini-sakti).
(Svetasvatara Upanisad 6.8)

Visnu is the Supreme Truth

7. 21
om tad visno paramam padam sada pasanti suraya diviva caksurnatatam
tad vipraso vipanyavo jagravamsam samindhate visnor yat paramam padam
The supreme abode of Lord Visnu, or the Lotus feet of Lord Visnu, is like a great sun rising in the sky. His watchul eye is upon all of us. Great demigods and saintly persons always aspire to see the supreme abode of Lord Visnu, recognizing Him as the highest truth. Only those highly praiseworthy and spiritually awake souls who are learned in transcendental understanding are able to see as well as to reveal that supreme abode.
(¨g Veda 1.22.20)

Krsna is the Supreme Visnu

7. 22
advaya-jnana-tattva - svayam bhagavan
svarupa-sakti-rupe ta-'ra haya avasthana
Krsna is the nondual absolute truth, the Supreme Personality of Godhead. Although He is one, he maintains different personal expansions and energies for his divine pastimes. (Caitanya-Caritamrta Madhya 22.7)

Krsna is the independent Supreme Personality of Godhead

7. 23
janmadyasya yato'nvayaditaratas carthesvabhijnam svarat
tene brahma hrda ye adi kavaye muhyanti yat surayam
tejo-vari-mrdam yatha vinimayo yatra trisargo'mrsa
dhamna svena sada nirasta-kuhakam satyam param dhimahi
Lord Sri Krsna is the absolute truth and the primeval cause of all causes of the creation, sustenance and destruction of the manifested universes. He is indirectly and directly conscious of all manifestations, and He is independent because there is no other cause beyond Him. It is He only who imparted the Vedic knowledge into the heart of Brahmaji, the original living being. By Him even the great sages and demigods are placed into illusion as one is bewildered by the illusory representations of water seen on fire or land seen on water. Only because of Him do the material universes, temporarily manifested by the reactions of the three modes of material nature, appear factual, although they are unreal. I therefore meditate upon Him, Lord Sri Krsna, who is eternally existent in the transcendent abode which is forever free from the illusory representations of the material world. I meditate upon Him, for He is the Absolute Truth. (Srimad-Bhagavatam 1.1.1.)

Sri Krsna is the ultimate goal of all the Vedic literatures

7. 24
sarvasya caham hrdi san-nivistho mattam smrtir-jnanam-apohanams ca
vedais ca sarvair aham eva vedyo vedanta-krt vedavid-eva caham
I am seated in everyone's heart, and from me come remembrance, knowledge, and forgetfulness. By all the Vedas I am to be known. Indeed, I am the compiler of Vedanta, and I am the knower of the Vedas. (Bhagavad-gita 15.15)
7. 25
ete camsakalam pumsam krsnastu bhagavan svayam
indrari-vyakulam lokam mrdayanti yuge yuge
All of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Supreme Lord, but Lord Sri Krsna is the Supreme Personality of Godhead Himself. All the other manifestations of the Lord appear on planets whenever there is a disturbance created by the atheists, for the Lord incarnates to help the theists. (Srimad-Bhagavatam 1.3.28)
7. 26
isvaram paramam krsnam saccidananda-vigraham
anadirnadir-govindam sarva-karana-karanam
Krsna, who is known as Govinda, is the Supreme Personality of Godhead. He has a transcendental form of eternal bliss and knowledge. He is the origin of all origins, the cause of all causes, including all other forms of Godhead. (Brahma-Samhita 5.1)
7. 27
isvara parama krsna, svayam bhagavan
sarva-avatari sarva-karana-pradhana
ananta vaikuntha, ara ananta avatara
ananta brahmanda i-ha sabara adhara
sac-cidnananda-tanu vrajendra-nandana
sarvaisvarya, sarva-sakti, sarva-rasa-purna
The Supreme Controller is Krsna, the original Bhagavan. He is the Supreme Personality of Godhead, the fountainhead of all incarnations and the cause of material creation. He is the source of the innumerable Vaikuntha planets as well as innumerable incarnations. In the material world there are innumerable universes, and Krsna is the Supreme resting place for all of them. The transcendental body of Sri Krsna is eternal and full of bliss and knowledge. He is the son of Nanda Maharaja. He is full of all opulences and potencies, as well as all spiritual mellows. (Caitanya-Caritamrta 8.133 - 135)

The meaning of Bhagavan

7. 28
aisvaryasya samagrasya viryasya yasasam sriyam
jnana-vairagyayos caiva yan nam bhaga itingana
One who is inconceivably complete in the six opulences of wealth, power, fame, beauty, knowledge, renunciation is known as Bhagavan. (Visnu-Purana 1.5.47)
7. 29
ya-'ra bhagavatta haite anyera bhagavatta
svayam bhagavan-sabdera tahatei satta
Only that Lord who is the source of all other divinities is eligible to be designated as svayam bhagavan, or the original Supreme Person. (Caitanya-Caritamrta Adi 2.88)

Sri Krsna is the Supreme Master, the Supreme Enjoyer, and the Independent Lord

7. 30
anera ki katha, baladeva mahasaya
ya-'ra bhava - sddha-sakhya-vatsalyadimaya
ti-ho apanake karena dasa-bhavana
krsna-dasa-bhava vinu ache kon jana
sahasra-vadane ye-ho sesa sankarsana
dasadeha dhari' kare krsnera sevana
ananta brahmande rudra - sadasvera amsa
gunavatara te-ho - sarvadeva-avatamsa
ti-ho ye karena krsnera daya-pratyasa
nirantara kahe, siva - "mu-i krsna-dasa"
krsna-prema unmatta, vihvala digambara
krsna-guna-lila gaya, nace nirantara
pitamata-guru-sakha-bhava kene naya
krsna-premer svabhave dasya-bhava se karaya
ek krsna sarva-sevya, jagad-isvara
ara yata saba, ta-'ra sevakanucara
sei krsna avatirna - caitanya-isvara
ata eva ara saba, - ta-hara kinkara
keha mane, keha na mane, sabe ta-'ra dasa
ye na mane, ta'ra haya sei pape nasa
Not to speak of others, even Lord Baladeva is full of emotion like pure friendship and paternal love towards Sri Krsna. He also considers Himself a servant of Sri Krsna. Indeed, who is there who does not consider himself a servant of Krsna. The thousand-mouthed Sesa Himself serves Krsna by assuming ten forms. Rudra, who is an expansion of Sadasiva, and who appears in unlimited universes is also a qualitative incarnation (gunanavatara ) and is the crown jewel of all the demigods in the endless universes, but he also desires only to be a servant of Sri Krsna. He always says, "I am Krsna dasa: a servant of Krsna." He becomes overwhelmed and dances naked while continuously singing about Krsna's qualities and pastimes. All different transcendental emotions that are directed towards Krsna, be they those of father, mother, guru, or friend, are imbued with sentiments of service towards the Lord. That is the nature of krsna-prema. Sri Krsna, the only lord and master of the universe is worthy of being served by everyone. Eveyone is merely a servant of His servants. That same Sri Krsna has now descended as Sri Caitanya Mahaprabhu, the Supreme Personality of Godhead. Everyone, therefore is also a servant of Sri Caitanya Mahaprabhu. Some accept Him, whereas others do not, but in any case, everyone is His servant. One who does not accept Him, however, will be ruined by his sinful activities. (Caitanya-Caritamrta Adi 6.74 - 83)

Krsna is the cause of all causes

7. 31
tenaiva hetu-bhutane vayam jata mahesvari
karanam sarva-bhutanam sa ekam paramesvaram
[Siva told Parvati] O Mahesvari, controller of the world, we have taken birth as instruments to serve the will of the Supreme Person. He alone is the Paramesvara, the Supreme Controller, the master of everyone, and the ultimate cause of all living beings. (Skanda Purana)

Krsna is the Supreme Shelter of everything

7. 32
dasame dasamam laksyamnasritasraya-vigraham
sri krsnakhyam param dhama jagad-dhama namami tat
The tenth canto of Srimad-Bhagavatam describes the sheltered living beings as well as the nature of the shelter-giving Lord, Sri Krsna. That Supreme Lord, who is the ultimate shelter of both the material and spiritual worlds, is Sri Krsna. I offer my humble obeisances unto Him. (Srimad-Bhagavatam 10.1.1. Bhavatha-Dipika)

Krsna is the Original Person

7. 33
avatara saba - purusera kala-amsa
svayam bhagavan krsna - sarva-avatamsa
krsna - eka sarvasraya, krsna - sarvadhama
krsnera sarire sarva-visvera visrama
svayam bhagavan krsna, krsna sarvasraya
parama-isvara-krsna sarva-sastre kaya
All the incarnations of Godhead are plenary parts or parts of the plenary portions of the purusavataras, but the primeval Lord is Sri Krsna. He is the Supreme Personality of Godhead, the fountainhead of all incarnations. He is the shelter and abode of everything - all the universes rest in His body. Thus Sri Krsna is the primeval Lord, the source of all other expansions. This is proclaimed in all the revealed scriptures. (Caitanya-Caritamrta Adi 2.70,98,106)

Krsna and Narayana are one but, on the basis of rasa, Krsna is superior.

7. 34
siddhanta-tas-tva-bhedo'pi srisa-krsna-svarupayom
rasenot-krsyate krsna-rupamesa rasasthitim
Although Narayana, the Lord of Vaikuntha, and Sri Krsna are one and the same, on the basis of the fact that Sri Krsna exhibits the superexcellence of conjugal mellow, he is considered to be superior. In him alone do all rasas find their final and absolute expression. (Bhakti-Rasamrta Sindhu, Purva-vibhaga, 2.32)

Krsna is the original Narayana: Narayana is the opulent pastime expansion (aisarya-vilasa-vigraha) of Krsna, the Supreme Personality of Godhead.

7. 35
narayanas tvam na hi sarva-dehinam
atmasya-dhisakhila-loka-saksi
narayanongam nara-bhu-jalayanat-
tac-capi satyam na tavaiva maya
O Lord of lords, You are the seer of all creation. You are indeed everyone's dearest life. Are you not, therefore, my father, Narayana? Narayana refers to one whose abode is in the water born from Nara [Garbhodakasayi Visnu], and that Narayana is your plenary portion. All your plenary portions are transcendental. They are absolute and are not creations of maya. (Srimad-Bhagavatam 10.14.14)
7. 36
harimstvakam tattvam viddhi-siva-suresa-mitam
yadevedam brahma prakrtirahitam tattanumaham
paratma tasyamso jagadanugato visvajanakam
sa vai radha-kanto nava-jalada-kantiscidudayam
Brahma, Siva, and ^ndra offer their obeisances to Sri Hari as the only Supreme Truth. The undifferentiate Brahman effulgence is simply the emanation from His holy body. The creator, maintainer, and Supersoul of the material universe are only expansions of Sri Hari. That Lord whose complexion is the color of a new cloud, who sports in transcendental pastimes in his original form as the lover of Sri Radha is known as Krsna and he is the Absolute Truth. (Dasa-mula Siksa)

All the demigods beginning with Siva recognize Krsna as the Supreme Master.

7. 37
athapi yat-padanakhavasrstham
jagad-viri-copahrtarhananbham
sesam punatyanyatamo mukundat
ko nama loke bhagavat-padartham
Who could be worthy of the name of "Supreme Personality of Godhead" but Sri Krsna? Brahmaji, the creator of the universe, collected the water emanating from the nails of Krsna's lotus feet in order to award it to Siva as a worshipful welcome. This very water, the Ganges, is purifying the whole universe, including Lord Siva. (Srimad-Bhagavatam 1.18.21)
7. 38
yac-chaucanimsrtasarit-pravarodakena
tirthena murdhnyadhikrtena sivam sivo'bhut
dhyaturmanam-samala-saila-nisrstha-vajram
dhyayecciram bhagavatas-caranaravindam
The blessed Lord Siva becomes all the more blessed by bearing on his head the holy waters of the Ganges, which has its source in the water that washed the Lord's lotus feet. The Lord's lotus feet act like thunderbolts hurled to shatter the mountain of sin stored in the mind of the meditating devotee. One should therefore meditate on the lotus feet of the Lord for a long time. (Srimad-Bhagavatam 3.28.22)
7. 39
yam brahma varunendra-rudra-marutam-stunvanti divyaim stavair
vedaim sangama-pada-kramopanisdair-gayanti yam samagam
dhyanavasthita-tad-gatena manasa pasyanti yam yogino
yasyantam na vidum surasuragana devaya tasmai namam
I offer my obeisances unto Sri Krsna, the Supreme Personality of Godhead. He is glorified by Brahma, Rudra, Indra, Varuna and all the other demigods with the chanting of transcendental hymns and the recitation of the Vedas and Upanisads. He is the Supreme Person of whom the chanters of the Sama Veda always sing, and whom the perfected yogis see within their minds after fixing themselves in trance and absorbing themselves within him. His limit can never be found by any demigod or demon. (Srimad-Bhagavatam 12.13.1)
7. 40
asamkhya brahmara gana aila tataksane
dasa-visa-sata-sahasrayuta-laksa-vadana
kotyarbuda mukhe karo, na yaya ganana
rudragana aila laksakoti-vadana
indragana aila laksakoti-nayana
asi' saba brahma krsna padapitha age
dandavat karite mukuta padapithe lage
padapitha-mukutagra samghate uthe dvani
padapithe stuti kare mukuta hena jani
yoda hate brahma-rudradi karaye stavana
bada krpakarile prabhu, dekhaile carana
bhagya, more rolaila dasa angikari'
kon ajna haya, taha kari sire dhari'
The countless Brahmas had different numbers of heads. Some had ten, some twenty, some one hundred, some one thousand, some ten thousand, some one hundred thousand, some ten million, others one hundred million. No one could count the number of heads they had. There also arrived many Sivas with many heads, some of them numbering one hundred thousand and ten million. Many Indras also arrived with millions of eyes all over their bodies. When the four-headed Brahma of this universe saw all these opulences of Krsna, he became very bewildered and considered himself a rabbit among many elephants. All the Brahmas who came to see Krsna offered their respects at His lotus feet, and when they did this, their helmets touched His lotus feet. No one can estimate the inconceivable potency of Krsna. All the Brahmas who were there were resting in the one body of Krsna. When all their helmets struck together at the lotus feet of Sri Krsna, there was a tumultuous sound. It appeared that the helmets themselves were offering prayers unto Krsna's lotus feet. With folded hands all the Brahmas and Sivas began offering prayers unto Lord Krsna saying, "O Lord, you have shown me great favor. I have been able to see your lotus feet." All of them said, "It is my great fortune, Lord, that you have called me, thinking of me as your servant. Now let me know what your order is, so that I may carry it on my heads." (Caitanya-Caritamrta Madhya 21.66-78)

This world is maintained by an expansion of an expansion of an expansion of Krsna

7. 41
yasyamsamsamsa-bhagena visvot-pattilayodayam
bhavanti kila visvatmams tam tvadyaham gatim gata
O Krsna, you are the soul of the universe. You bring about the creation, sustenance and dissolution of the universe by your minutest part. I offer my respectful obeisances unto you and surrender myself before you. (Srimad-Bhagavatam 10.85.31)

The actual form of the Supreme Personality of Godhead Krsna is as the moonlike Lord of Vrndavana with two hands holding the flute. This form, as Gopijanavallabha, the lover of the gopis, is Krsna Himself.

7. 42
krsno'nyo yadu-sambhuto yam purnam so'styatam param
vrndavanam partiyajya sa kvacit naiva gacchati
The Krsna known as Yadu-kumara is Vasudeva Krsna. He is different from the Krsna who is the son of Nanda Maharaja. Yadukumara Krsna manifests His pastimes in the cities of Dvaraka and Mathura, but Sri Krsna, the son of Nanda Maharaja never at any time leaves Vrndavana, even for a moment. (Laghu-Bhagavatamrta, Purva-khanda 165)
7. 43
dvibhujam sarvada so'tra na kadacit caturbhujam
gopyaikaya yutas tatra parikidati nityada
That original personality of Godhead Krsna who is svayam-bhagavan always manifests two arms. He never manifests four arms. He is always by the right hand side of the foremost of gopis, Srimati Radharani, and he never leaves Vrndavana. (Laghu-Bhagavatamrta, Purva-khanda 165)

The real form of Sri Krsna

7. 44
krsnera svarupa-vicara, suno, sanatana
advaya-jnana-tattva vraje vrajendranandana
sarvanadi, sarva-amsi, kisorasekhara
cidananda-deha, sarvasraya, sarvesvara
svayam-bhagavan krsna, govinda "para" nama
sarvaisvarya-purna ya-ra goloka - nityadhama
[Caitanya Mahaprabhu said] O Sanatana, please hear about the eternal form of Lord Krsna: He is the absolute truth, devoid of duality, but present in Vrndavana as the son of Nanda Maharaja. Krsna is the original source of everything and the sum total of everything. He appears as the Supreme Youth, and His entire body is composed of spiritual bliss. He is the shelter of everything and the master of everything. The Original Personality of Godhead (svayam bhagavan) is Sri Krsna, His supreme name is Govinda, He is full in all opulence, and his eternal abode is Goloka Vrndavana. (Caitanya-Caritamrta Madhya 20.152-153,155)

The Vedas speak of the pastimes of the Supreme Lord as the son of Nanda Maharaja

7. 45
apasyam gopamani-padyamanama ca para ca pathibhis carantam
sa sadhicim sa visuvicarsan avarivarti-bhuvanesvantam
I beheld a Gopala before my eyes, but could not understand where he came from, whether he had come from nearby or from far away. He wanders from place to place at different times, adopted different modes of dress. In this way He comes again and again to establish and withdraw his transcendental pastimes within this material world. (¨g Veda Mandala, 22, Anuvaka, 164 Sukta, 31 ¨k)

Krsna is the root of everything. By serving Him, the whole universe becomes satisfied

7. 46
yatha taror-mula-nisecanena trptyanti tat skandha-bhujopasakham
pranopaharac ca yatendriyanam tathaiva sarvarharanam-acyutejya
Just as by pouring water on the root of a tree, all the leaves and branches are automatically nourished, in the same way, by offering service to the lotus feet of Visnu, all other purposes are satisfied. At the same time, by offering food to the stomach, all the limbs of the body are satisfied - in a similar way, by offering service to Krsna the entire universe is satisfied. (Srimad-Bhagavatam 4.31.14)

The demigods headed by Brahma and Siva know Krsna as the Supreme Lord of the universe. There are never envious of Him, knowing Him as the Supreme Lord.

7. 47
harir eva sadaradhyam sarvadevesvaresvaram
itare brahma-rudradya navaj-eyam kadacana
Sri Hari alone should be worshiped as the supreme master of the universe. Brahma, Siva and all the demigods within the universe never violate this principle at any time. (Padma Purana)
7. 48
aham sarvasya prabhavo mattam sarvam pravartate
iti matva bhajante mam buddha bhava-samanvitam
[Krsna says] I am the origin of everything. From me everything emanates. The wise who know this perfectly engage in my devotional service and worship me with all their hearts. (Bhagavad-gita 10.8)

Although He is one, the Supreme Personality of Godhead, Lord Sri Krsna appears in three categories of forms: svayam-rupa, tadekatma-rupa and avesa-rupa.

7. 49
svayam-rupa tad-ekatma-rupa, avesa nama
prahamei tina rupe rahena bhavagan
That Supreme Personality of Godhead Sri Krsna appears in His selfsame form as svayam-rupa, in His first expansion as tad-ekatma-rupa, and in His empowered manifestations, known as avesa. (Caitanya-Caritamrta Madhya 20.165)

The two divisions of svayam-rupa: svayam rupa as the son of the king of Vraja (svayam-rupa vrajendra-nandana) and the Lord's
original manifest feature as svayam-prakasa.

7. 50
"svayam-rupa," "svayam-prakasa," - dui rupe shpurti
svayam-rupe - eka "krsna" braje gopa-murti
Krsna reveals Himself in two forms, as svayam-rupa, (His own form) and svayam-prakasa (His own manifestation). Svayam-rupa is Krsna Himself in Vrndavana, in the figure of a cowherd boy. (Caitanya-Caritamrta Madhya 20.166)

Two divisions of svaraym-rupa: prabhava and vaibhava.
Prabhava-prakasa manifestations of Krsna's divine forms for the purpose of performing pastimes:

7. 51
prabhava, vaibhava-rupe dvividha prakase
eka vapu bahurupa yaiche haila rase
An example of prabhava-prakasa is when the Lord accepts two or more identical forms for the sake of enjoying His pastimes, just as he accepted many identical forms during the Rasa-lila. (Caitanya-Caritamrta Madhya 20.167)

Expanding many forms for the purpose of marrying
thousands of queens: prabhava-vilasa.

7. 52
mahisi-vivahe haila bahuvidha murti
prabhava vilasa - ei sastra-parasiddhi
In order to marry 16,108 queens, Krsna accepted 16,108 forms. These forms are known as prahava-vilasa, and the scriptures have declared that they are all transcendentally perfect. (Caitanya-Caritamrta Madhya 20.168)

Vaibhava-prakasa

7. 53
sei vapu, sei akrti prthak yadi bhase
bhava-vesa-bhede nama vaibhava-prakase
If one form or feature is differently manifested according to different emotional features, it is called vaibhava-prakasa. (Caitanya-Caritamrta Madhya 20.171)

Examples of vaibhava-prakasa: Balarama and Vasudeva Krsna.

7. 54
vaibhava-prakasa krsnera - sri balarama
varnamatra bheda, saba - krsnera samana
vaibhava-prakasa yaiche devaki-tanuja
dvibhuja-svarupa kabhu, kabhu hana caturbhuja
The first manifestation of the vaibhava feature of Krsna known as vaibhava-prakasa, is Sri Balarama. Balarama and Krsna have different bodily colors, but otherwise Balarama is equal to Krsna in all respects. Another example of vaibhava-prakasa is the son of Devaki. He sometimes has two hands and sometimes has four hands. (Caitanya-Caritamrta Madhya 20.174-175)

The four-handed form of the Lord as Vasudeva or Devakinandana is known as prabhava-vilasa. both the two-handed and four-handed form of the Lord
are prakasa-vigrahas. Explanations about the form of the Lord
in the mood of a cowherd boy in Vrndavana
and the form of the Lord in the mood of a ksatriya as the son of Vasudeva.

7. 55
ye kale dvibhuja, nama - vaibhava prakasa
caturbhuja haile, nama - prahava vilasa
svayam-rupera gopavesa, gopa abhimana
vasudevera ksatriya vesa, "ami ksatriya" jnana
saundarya, aisvarya, mahurya, vaidagdha vilasa
vrajendra-nandana iha adhika ullasa
When the Lord is two-handed, He is called vaibhava-prakasa, and when He is four-handed, He is called prabhava-prakasa. In His original form, the Lord dresses like a cowherd boy and thinks Himself one of them. When He appears as Vasudeva, the son of Vasudeva and Devaki, His dress and consciousness are those of a ksatriya, a warrior. When one compares the beauty, opuence, sweetness, and intellectual pastimes of Vasudeva, the warrior, to that of Krsna, the cowherd boy son of Nanda Maharaja, one sees that Krsna's attributes are more pleasant. (Caitanya-Caritamrta Madhya 20.176-178)

tad-ekatma-rupa

7. 56
sei vapu bhinnabhase kicchu bhinnakara
bhava vesakrti bhede "tadketatma" nama ta-'ra
When the Lord's form is a little differently manifest and its features a little different in transcendental emotion and form, it is called tad-ekatma-rupa. (Caitanya-Caritamrta Madhya 20.183)

Two divisisions of tad-ekatma-rupa: Vilasa and Svamsa

7. 57
tad-ekatma-rupe "vilasa," "svamsa," - dui bheda
vilasa svamsera bhede vividha vibheda
In the tad-ekatma-rupa feature of the Lord, there are pastime expansions (vilasa) and personal expansions (svamsa). Consequently there are two divisions. According to pastime and personal expansion, there are various differences. (Caitanya-Caritamrta Madhya 20.184)

Two divisions of Vilasa: prahava and vaibhava.
Prabhava-vilaasa - in Mathura and Dvarakapuri,
and in the original quadruple expansion.

7. 58
prabhava-vilasa - vasudeva,sankarsana
pradyumna, aniruddha, - mukhya carijana
The chief quadruple expansions are named Vasudeva, Sankarsana, Pradyumna, and Aniruddha. These are called prabhava-vilasa. (Caitanya-Caritamrta Madhya 20.186)

Amongst these forms is Balarama, who shows the mood of a cowherd boy in Vraja and a warrior in Dvaraka. Because he is a different color, wears different dress, and adopts a different mood, he is known as a vilasa form.

7. 59
vraje gopa-tava ramera pure ksatriya-bhavana
varna-vesa-bheda ta'te "vilasa" ta-'ra nama
Balarama, who has the same original form of Krsna, is Himself a cowherd boy in Vrndavana, and He also considers Himself to belong to the ksatriya race in Dvaraka. Thus His color and dress are different, and He is called a pastime (vilasa) form of Krsna. (Caitanya-Caritamrta Madhya 20.187)

Vaibhava-prakasa and prahava-vilasa forms are categorized according to different moods and pastimes. One example of this is Balarama.

7. 60
vaibhava-prakase ara prabhava-vilase
eka-i murtye baladeva bhava-bhede bhase
Sri Balarama is a vaibhava-prakasa manifestation of Krsna. He is also manifest in the original quadruple expansion of Vasudeva, Sankarsana, Pradyumna and Aniruddha. These are prabhava-vilasa expansions with different emotions. (Caitanya-Caritamrta Madhya 20.188)

From that prabhava-vilasa, the original catur-vyuha, comes the entire pantheon of caturvyuhas which are vaibhava-vilasa features of the Lord.

7. 61
adi catur-vyuha keha nahi i-'hara sama
ananta catur-vyuhaganera prakatya-karana
The first expansion of the caturyvyuha, quadruple forms of the Lord, is unique. There is nothing to compare with them. These quadruple forms are the source of unlimited quadruple forms. (Caitanya-Caritamrta Madhya 20.189)

The original caturvyuha are the Lords in Mathura and Dvaraka.

7. 62
krsnera ei cari prabhava-vilasa
dvaraka-mathurapure nitya i-hara vasa
These four prabhava-vilasa pastime forms of Lord Krsna reside eternally in Dvaraka and Mathura. (Caitanya-Caritamrta Madhya 20.190)

The expansions of the original caturvyuha differ in name and the placement of their weapons. The twenty four principle expansions are known as vaibhava-vilasa

7. 63
ei cari haite cabisa-murti-parakasa
astrabhede nama bheda - vaibhava vilasa
From the original quadruple expansions, twenty-four forms are manifest. They differ accordin to the placement of weapons in Their four hands. They are called vaibhava-vilasa. (Caitanya-Caritamrta Madhya 20.191)

The original caturvyuha expand into Vaikuntha and enact the pastimes of Narayana.

7. 64
punam krsna caturvyuha lai-a purva-rupe
paravyoma-madhye vaise narayana-rupe
taha haite punam caturvyuha-parakasa
avaranarupe caridike ya-'ra vasa
Lord Krsna again expands, and within the spiritual sky, He is situated in fullness as the four-handed Narayana, accompanied by expansions of the original quadruple form. Thus, the original quadruple forms again manifest Themselves in a second quadruple expansion. The residences of these second quadruple expansions cover the four directions. (Caitanya-Caritamrta Madhya 20.192-193)

Further expansions of the second quadruples.

7. 65
carijanera punam prthak tin tin murti
kesavadi yatha haite vilasera purti
Again these quadruple forms expand three times, beginning with Kesava. That is the fulfillment of the pastime forms. (Caitanya-Caritamrta Madhya 20.194)

The svamsa expansions appear within the material world
to help the sadhus and destroy the demons.
The different avataras.

7. 66
sankarsana-matsyadika - dui bheda ta- 'ra
sankarsana - purusavatara, matsyadi - lila-avatara
The first personal expansion is Sankarsana, and the others are incarnations like the fish incarnation. Sankarsana is an expansion of the Purusa, or Visnu. The incarnations such as Matsya, the fish incarnation, appear in different ages for specific pastimes, and are known as lila-avataras. (Caitanya-Caritamrta Madhya 20.244)

Six kinds of avataras.

7. 67
avatara haya krsnera prakara
purusavatara eka, lilavatara ara
gunavatara, ara manvantaravatara
yugavatara, ara saktyavesavatara
There are six types of avataras of Krsna: Incarnations of Visnu or purusa-avataras [Mahavisnu, Garbhodakasayi Visnu, Ksirodakasayi Visnu], pastime incarnations or lila-avataras [Matsya, Kurma, Varaha, Nrsimha], incarnations that control the modes of nature or guna-avataras [Brahma, Siva, Visnu],incarnations as Manu manvantara-avataras [Svayambhuva Manu, Caksusa Manu, etc.], incarnations in different milleniums or yuga-avataras [Sukla, Rakta, Krsna, Sri Caitanya], and saktyavesa-avataras [Vyasa, Narada, the Kumaras, Parasurama]. (Caitanya-Caritamrta Madhya 20.245-246)

Who is called svayam-bhagavan?

7. 68
ya-'ra bhagavatta haite anyera bhagavatta
"svayam bhagavan" - sabdera tahatei satta
Only the Personality of Godhead, the source of all other Divinities, is eligible to be designated as svayam-bhagavan, or the primeval Lord. (Caitanya-Caritamrta Adi 2.88)

He who descends (avatari), and the different descents (avataras) of the Lord

7. 69
dipa haite yaiche bahu dipera jalana
mula eka dipa, taha kariye ganana
taiche se avatarera krsna se karana
When from one candle many others are lit, I consider that one the original. In the same way, Krsna is the cause of all causes and avataras: the fountainhead of all avataras. (Caitanya-Caritamrta Adi 2.90)

The distinction between avatara and avatari

7. 70
vasudevam sankarsanam pradyumno'niruddho'tam matsyam kurmo varaham
nrsimho vamano ramo ramo ramam krsno buddham kalkir aham iti
The Supreme Lord said, "I am Krsna. I appear as Vasudeva, Sanarsana, Pradyumna, and Aniruddha. I appear as Baladeva, Matsya, Kurma, Varaha, Nrsimha, Vamana, Rama and Parasurama. I also appear as Buddha and Kalki. (Catur-Veda-Siksa)

The avataras of the Lord are divine. They are not subject ot material influence.

7. 71
vaite jayante naivaite mriyante naiyamavandho na muktim sarva eva
hyete puna ajara amrtam paramananda iti
The avataras of Sri Krsna do not take birth as do ordinary living entities who are all conditioned by the modes of material nature. The avataras are never covered by ignorance or having to attain freedom from material illusion. The avataras of the Lord are complete in every way. They are never subject to old age. They are immortal and eternal. They are the supreme truth and they personify the highest bliss. (Catur-Veda-Siksa)

The time and purpose for the advent of the Lord's avatara.

7. 72
yada yada hi dharmasya glanir-bhavati bharata
abhyuthanam adharmasya tadatmanam srjamyaham
[Krsna said] Whenever and wherever there is a decline in religion and a rise in irreligion, at that time I advent myself. (Bhagavad-gita 4.7)
7. 73
partitranaya sadhunam vinasaya ca duskrtam
dharma-samsthapanarthaya sambhavami yuge yuge
In order to protect the sadhus, as well as to destroy the envious, I advent myself millenium after millenium, in order to reestablish the principles of religion.
(Bhagavad-gita 4.8)

Visnu advents Himself in order to protect the saintly and chastise the demoniac.
This is not the principle reason for the advent of Krsna, the fountainhead of all avataras, who appears in order to display His Vrndavana pastimes. Somtimes, however, the time for the appearance of Visnu overlaps the advent of Sri Krsna. When the complete personality of Godhead descends, all other incarnations of the Lord meet together within Him. At that time, the Visnu expansion of Krsna appears along with the Lord in order to perform the function of chastising the envious and delivering the faithful. Thus Visnu appeared within Krsna and through Visnu the burden of the earth was lifted and at that time demons like Kamsa were killed while devotees like Vasudeva and Devaki were delivered.

7. 74
svayam bhagavanera karma nahe bhara-harana
sthitikarta visnu karena jagat-palana
kintu krsnera yei haya avatara-kala
bhara-harana-kala ta'te haila misala
purna bhagavan avatare yei kale
ara saba avatara ta-'te asi' mile
ataeva visnu takhan krsnera sarire
visnudvare krsna kare asura samhare
To remove the burden of the earth is not the work of the Supreme Personality of Godhead, Krsna. It is the maintainer of the universe, Lord Visnu, who also protects the universe. But the time to lift the burden of the world mixed with the time for Sri Krsna's appearance. When the complete personality of Godhead descends, all other incarnations of the Lord meet together within Him. Krsna Himself does not kill the demons. Lord Visnu is present within the body of Krsna and Krsna kills the demons through him. (Caitanya-Caritamrta Adi 4.8-10,13)

Krsna's avataras are countless

7. 75
avatara hyasamkhyoya harem sattva-nidhe-dvijam

[Suta Goswami said] O brahmanas: Just as the waves of the ocean are countless, in the same way, the thousands and thousands of avataras of the Lord are limitless. No one can count all the appearances and disappearances of the Lord. (Srimad-Bhagavatam 1.3.26)

The three purusavataras are the origin of everything. Their names are Mahavisnu, Garbhodakasayi Visnu, Ksirodakasayi Visnu.

7. 76
visnostu trini rupani purusakhyanyatho vidum
ekastu mahatam srastr dvitiyam tvandasamsthitam
trtiyam sarvabhutastham tani jnatva vimucyate
Visnu has three forms called purusas. The first, Mahavisnu, is the Creator of the total material energy (mahat-tattva). The second is Garbhodakasayi Visnu, who is situated within every universe, and the third is Ksirodakasayi Visnu, who lives in the heart of every living being as the Supersoul. One who recognizes these three as the Personality of Godhead becomes free from misconception and is liberated from the bondage of material illusion. The meaning of this verse is that one who recognizes the position of the supreme purusa, or patriarchal enjoyer, becomes from from "purusabhmana" or the ego of the enjoying patriarch. He thus gives up the mentality of exploiting women for sense enjoyment and realizes his eternal position as prakrti,or the object of the Lord's enjoyment. Thus a soul is reinstated in the consciousness that he is a servant of Krsna and becomes free from material misconception. (Laghu-Bhagavatamrta, Purva-khanda 5)

Because he descends within the material world, the Lord is called "avatara."

7. 77
srstht-hetu yei murti prapa-ce avatare
sei isvaramurti "avatara" nama dhare
mayatita paravyome sabara avasthana
visve avatari' dhare "avatara" nama
The form of the Lord that descends into the material world to create is called an avatara, or incarnation. All the expansions of Lord Krsna are actually residents of the spiritual world. However, when they descend into the material world, they are called avataras. (Caitanya-Caritamrta Madhya 20.263-264)

Mahavisnu by his glance is the seed-giving father of creation: He is but a partial part of Krsna Himself, who is the origin of both spiritual and material worlds.

7. 78
jagrhe paurusam rupam bhagavan mahadadibhim
sambhutam sodasakalamadau loka-sisrksaya
At the beginning of creation, the Lord first expanded Himself in the form of the Purusa-avatara and manifest all the ingredients of the material creation. And thus, at first there was the creation of the sixteen principles of material action. This was for the purpose of creating the material universe. (Srimad-Bhagavatam 1.3.9)
7. 79
adhyo'vataram purusam parasya kalam svabhavam sadasan manasca
dravyam vikaro indriyani virata svarata sthasnu carisnu bhumnam
Karanarnavasayi Visnu is the first incarnation of the Supreme Lord, and he is the master of eternal time, space, cause, and effects, including mind, the elements, material ego, the modes of nature, the senses, the universal form of the Lord, Garbhodakasayi Visnu and the sum total of all living beings both moving and nonmoving. (Srimad-Bhagavatam 2.6.42)
7. 80
yasyaikanimsvasita-kalam-athavalambya
jivanti roma-vilaja jagadanda-natham
visnur-mahan sa iha yasya kalaviseso
govindam adi-purusam tam aham bhajami
Brahma and the other lords of the mundane worlds, appearing from the pores of the transcendental body of Mahavisnu, remain alive as long as the duration of one exhalation of the latter. I adore the primeval Lord, Govinda, of whose subjective personality Mahavisnu is but a portion of a portion. (Brahma-Samhita 5.48)
7. 81
sahasra-patram kamalam gokulakhyam mahat-padam
tat-karnikaram tad-dhama tad-anantams ca sambhavam
The superexcellent station of Krsna, which is known as Gokula, has thousands of petals and a corolla like that of a lotus sprouted from a part of His infinitary aspect, the whorl of the leaves being the actual abode of Sri Krsna. (Brahma-Samhita 5.2)

Mahavisnu's form is transcendental and supramundane, beyond the modes of nature.

7. 82
yasyavaya-vasamsthanaim kalpito loka-vistaram
tad-vai bhagavato rupam visuddham sattvamurjitam
It is believed that all the universal planetary systems are situated on the extensive body of the purusa, but He has nothing to do with the material creative ingredients. His body is eternally in spiritual existence par excellence. (Srimad-Bhagavatam 1.3.3.)

Pradyumna takes the form of the second purusavatara, Garbhodakasayi Visnu. He maintains the universe and is the root of many other avataras such as Brahma, Visnu and Siva (guna-avataras), as well as Matsya, Kurma, Nrsimha, and the other lila-avataras. It is from His lotus navel that Lord Brahma, the creator of this universe, appears. He is the Supersoul of all living beings. That Garbhodakasayi Visnu is glorified in the Vedas and elsewhere as the Lord of maya.

7. 83
brahma, visnu, siva - ta-'ra "gunavatara"
srsthi, sthiti, pralaye tinera adhikara
hiranyagarbhera antaryami - garbhodakasayi
"sahasrasirsadi" kari' vede ya-'re gai
Brahma, Visnu, and Siva are His three incarnations in the material qualities. Creation, maintenance, and destruction respectively are under the charge of these three personalities. Garbhodakasayi Visnu, known within the universe as Hiryanyagarbha and the indwelling Supersoul is glorified in the Vedic hymns known as the Purusa-sukta beginning with the hymn that starts with the word sahasra-sirsa. (Caitanya-Caritamrta Madhya 20.291-292)

Aniruddha is the third purusavatara, known as Ksirodakasayi Visnu. He is also the guna-avatara Visnu. He is the Supersoul and maintainer of all living beings as well as the maintainer and rest of the universe.

7. 84
virata vyasthi-jivera ti-ho antaryami
ksirodakasayi ti-ho palana-karta svami
Ksirodakasayi Visnu is the universal form of the Lord and the Supersoul within every living entity. He is known as Ksirodakasayi, or the Lord who lies within the ocean of milk. He is the maintainer and master of the universe. (Caitanya-Caritamrta Madhya 20.295)

The three guna-avataras: Brahma, Visnu, and Siva.
Brahma is the avatara of raja-guna, the mode of passion.

7. 85
bhakti-misra-krta punye kona jivottama
rajogune vibhavita kari' ta-'ra mana
garbhodakasayi-dvara sakti sa-cari'
vyasthi srsthi kare krsna brahma-rupa dhari'
Because of his past pious deeds mixed with devotional service, a first-class living entity who is influenced by the mode of passion within his mind and empowered by Garbhodakasayi Visnu becomes Brahma. Such a living entity becomes the qualitative incarnation of the Lord in the mode of passion for the purpose of engineering the creation of universe.(Caitanya-Caritamrta Madhya 20.302-303)

Although Brahma is different from Krsna he is empowered by the Lord for the work of creation just as the sun invests its power within a stone.

7. 86
bhasvan yathasma-sakalesu nijesu tejam
sviyam kiyat prakatayatyapi tad-vadatra
brahma ya esa jagadanda-vidhana-kartta
govindam adi purusam tam aham bhajami
The sun manifests its brilliance in a gem, although it is stone; similarly, the original personality of Godhead, Govinda, manifests his special power in a pious living entity. Thus the living entity becomes Brahma and manages the affairs of the universe. I worship Govinda, the original personality of Godhead. (Brahma-Samhita 5.46)

Rudra (Siva): the incarnation in the mode of ignorance.

7. 87
nijamsa-kalaya krsna tamo-guna angikari'
samhararthe mayasange rudra-rupa dhari'
Krsna, the Supreme Personality of Godhead, expands a portion of his plenary portion, and accepting the association of the material mode of ignorance, assumes the form of Rudra to dissolve the cosmic manifestation. (Caitanya-Caritamrta Madhya 20.307)

The distinction between Krsna, Siva, and jiva

7. 88
mayasange vikare rudra bhinnabhinna rupa
jiva-tattva haya, nahe krsnera svarupa
Rudra has various forms which are transformations brought about by association with maya. Although Rudra is not on the same level as jiva-tattva, He still cannot be considered a personal expansion of Lord Krsna. (Caitanya-Caritamrta Madhya 20.308)

Rudra is one with and different from the Lord. The example of milk and yogurt.

7. 89
dugdha yena amlayoge dadhi-rupa dhare
dugdhantara vastu nahe, dughda haite nare
Milk is transformed into yogurt when it associates with a yogurt culture. Thus yogurt is nothing but milk; still it is not the same as milk. [In the same way, Visnu transforms Himself into Siva. Thus Siva-tattva is similar to Visnu-tattva but not identical.] (Caitanya-Caritamrta Madhya 20.309)

Brahma-samhita confirms this point.

7. 90
ksiram yatha dadhi-vikara-visesa-yogat
sa-jayate na hi tatam prthag asti hetom
yam sambhutam api tatha samupaiti karyat
govindam adi purusam tam aham bhajami
Milk changes into yogurt when it is mixed with a yogurt culture; but actually yogurt is constitutionally nothing but milk. Similarly, Govinda, the Supreme Lord, assumes the form of Lord Siva for the special purpose of material transactions. I offer my obeisances at the lotus feet of Govinda, the primeval Lord. (Brahma-Samhita 5.45)

The difference between Siva and Krsna.

7. 91
siva - maya-sakti-sangi, tamo-gunavesa
mayatita, gunatita "visnu" - paramesa
Lord Siva is an associate of the extrernal energy (maya). Therefore he is absorbed in the material quality of darkness. Lord Visnu is transcendental to maya, and the qualities of maya, therefore He is the Supreme Personality of Godhead. (Caitanya-Caritamrta Madhya 20.31)

The materialistic Rudra is always absorbed in a synthesis of the qualities of maya

7. 92
sivam saktiyutam sasvat trilingo guna-samvrtam
vaikarikas-taijasas ca tamasas catyaham tridha
The truth about Lord Siva is that he is always covered with the three material coverings: vaikarika, tejasa, and tamasah (the modes of goodness, passion, and ignorance and their perverted egoic misconceptions). Because of these three modes of material nature, he always associates with the external energy and with egotism itself. (Srimad-Bhagavatam 10.88.3)

The quality of Visnu is that he is above the modes of material nature.

7. 93
harir arhi nirgunam saksat purusam prakrtam param
sa sarvadrgupa-drstha tam bhajan nirguno bhavet
Sri Hari, the Supreme Personality of Godhead, is situated beyond the range of material nature. Therefore He is the Supreme Transcendental Person. He can see eveyrthing, inside and outside. Therefore, He is the Supreme overseer of all living entities. If someone takes shelter at His lotus feet and worships Him, he also attains a transcendental position. (Srimad-Bhagavatam 10.88.5)

The Visnu who is situated in sattva-guna is the pastime form of Garbhodakasayi Visnu and a svamsa expansion of the Supreme Personality of Godhead, Krsna.

7. 94
palanatha svamsa visnu-rupe avatara
sattva-guna drsthanta, tate guna-maya-para
svarupa aisvarya-purna, krsna-samapraya
krsna amsi, ti-ho amsa, vede hena gaya
For the maintenance of the universe, Lord Krsna descends as His personal plenary expansion in the form of Lord Visnu. He is the director of the mode of goodness; therefore He is transcendental to the material energy. Lord Visu is in the category of svamsa because he has opulences almost equal to Krsna's. Krsna is the original person and Lord Visnu is his personal expansion. This is the verdict of all Vedic literatures. (Caitanya-Caritamrta Madhya 20.314-315)

Krsna expands as Visnu just as an original candle lights other candles.

7. 95
diparcireva hi dasantaramabhyupetya
dipayate vivrta-hetu-samanadharma
yas-tadrg eva hi ca visnutaya vibhati
govindam adi purusam tamaham bhajami
[Brahma said] When one candle lights other candles, they all burn with the same intensity. Still, the first one may be said to be the original candle. In the same way, although so many Personalities of Godhead may expand from Him, Govinda is the original Supreme Personality of Godhead. I adore that primeval Lord Govinda.
(Brahma-Samhita 5.45)

The constitutional position of Visnu, Brahma, and Siva. Brahma and Siva are different from Krsna and are subject to His command, while Visnu is the Supreme Lord, nondifferent from Sri Krsna, the Supreme Personality of Godhead.

7. 96
brahma, siva - ajnakari bhakta-avatara -
palanarthe visnu - krsnera svarupa - akara
The conclusion is that Lord Brahma, and Lord Siva, are simply devotee incarnations who carry out orders. However, Lord Visnu, the maintainer, is the personal feature of Lord Krsna. (Caitanya-Caritamrta Madhya 20.317)
7. 97
srjami tan-niyukto'ham haro harati tad-vasam
visvam purusa-rupena paripati trik-sakti-dhrk
[Lord Brahma said] I am engaged by the Supreme Personality of Godhead to create: following His orders, Lord Siva dissolves everything. The Supreme Personality of Godhead, in his form of Ksirodakasayi Visnu maintains all the affairs of material nature. Thus, the Supreme controller of the modes of material nature is Lord Visnu. (Srimad-Bhagavatam 2.6.32)

The eternal and transcendental character of Sri Krsna's birth and pastimes.

7. 98
janma karma ca me divyam evam yo vetti tattvatam
tyakta deham punar-janma naiti mameti so'rjuna
[Krsna said] One who can understand the transcendental character of my birth and pastimes at the time of death, O Arjuna, will never have to take birth again in this material world. He will certainly attain me. (Bhagavad-gita 4.9)

Evidence from the Srutis about the transcendendtal character of Krsna's pastimes.

7. 99
ta vam vastunyusmasi gamadhyai yatra gavo bhurisrnga ayasam
atraha tadurugayasya vrsnim paramam padamavabhati bhuri
Having attained the transcendental abode of Sri Radha and Krsna, I shall rejoice. There, in the midst of the cows, Krsna enjoys His loving pastimes which are all auspicious. In that supreme abode, Krsna enjoys, with his different devotees, transcendental pastimes par excellence. (Purusa-Sukta 1.54. ¨g Veda)

The "apani-padam" verse means that His body is transcendental.

7. 100
"apani-padam" - sruti varje "prakrta" - gocara
punam kahe - sighra cale, kare sarva grahana
The Upanisad verse apani-padam means that Krsna has no material hands or legs. It rejects material hands and legs and yet states that the Lord runs very quickly and accepts everything offered to him. (Caitanya-Caritamrta Madhya 6.150)

The Lord's body is not material, but He manifests Himself by His own inconceivable potency. Thus he descends within the material world.

7. 101
ajo'pi sannavyayatma bhutanam-isvaro'pi san
prakrtim svamadhisthaya sambhavamynatmamayaya
[Krsna said] Although I am unborn and my transcendental body never deteriorates, still, I advent myself in every millenium by my own transcendental potency. (Bhagavad-gita 4.6)

The transcendental science cannot be understood by material intelligence.

7. 102
aprakrta vastu nahe prakrta-gocara
veda-puranete ei kahe nirantara
All the Vedas and Puranas continually warn against considering divine or nonmaterial substance to fall within the category of material nature. (Caitanya-Caritamrta Madhya 9.195)
7. 103
acintya khalu ye bhava na tams tarkena yojayet
prakrtibhyam param yacca tad-acintyasya laksanam
That which is inconceivable can never be understood through the logic and reason of the mind. The very symptom that something is inconceivable is that it is beyond logical comprehension. (Mahabharata, Bhisma Parva, 5.22)
7. 104
tarkapratisthanat
The absolute truth can never be established through argument.
(Brahma-sutra 2.1.11)
7. 105
athapi te deva padambujadvaya-prasada-lesanugrhita eva hi
janati tattvam bhagavan-mahimno na caya eko'pi ciram vicinvan
[Brahma prayed to Sri Krsna] My Lord! If one is favored by even a slight trace of the mercy of your lotus feet, He can understand the greatness of your personality. But those who speculate in order to understand the Supreme Lord are unable to know you, even though they continue to study the Vedas for many years. (Srimad-Bhagavatam 10.14.26)
7. 106
anumana pramana nahe isvara-tattva-jnane
krpa vina isvaratattva keha nahi jane
One can understand the Supreme Lord only by His mercy, not by guesswork or hypothesis. (Caitanya-Caritamrta Madhya 6.82)

7. 107
pandityante isvara-tattva-jnana kabhu nahe
One cannot understand the Supreme Lord simply by scholarship. (Caitanya-Caritamrta Madhya 6.87)
7. 108
tvam silarupacaritaim paraprakrsthaim
sattvena sattvikataya pravalais ca sastraim
prakhyata-daiva-paramartha-vidam matais ca
naivasura-prakrtayam prabhavanti boddhum
O Supreme Lord! Those scriptures which are in the mode of goodness, as well as your own pastimes, form, character, and supreme transcendental nature are all symptoms of your transcendent personality, but those unfortunate and demoniac men who are possessed by the qualities of passion and ignorance can never understand your divine nature. (Stotra-Ratnam, Yamunacarya, 15)
7. 109
ullamgha-trividha-sima-samatisayi
sambhavanam tava parivradima-svabhavam
maya-valena bhavatapi nigrhyamanam
pasanti kecidanisam tvad-ananya-bhavam
O my Lord! You are beyond the realm of space, time, and thought. Your confidential nature, which none can equal or surpass, cannot be understood by the maya-bound men of the age of Kali. Your transcendental devotees, however, who are always absorbed in seeing you, are always united with you in divine love. (Stotra-Ratnam, Yamunacarya 16)

The eternal, conscious, blissful body of the Lord is transcendental substance

7. 110
isvarera sri vigraha sac-cidnanandakara
se vigrahed kaha sattva-gunera vikara
sri vigraha ye na mane sei ta' pasanda
asprsya adrsya sei haya yama-dandya
The Lord's transcendental form is eternal and full of bliss and knowledge. Those who don't properly regard the Deity of the Lord are atheists. The Lord never reveals Himself to such persons, but remains invisible. After death such men are punished by Yamaraja. (Caitanya-Caritamrta Madhya 20.166-167)

The name and form of the Lord are one divine truth
and are composed of eternity, knowledge and bliss.

7. 111
"nama," "vigraha," "svarupa" - tina eka-rupa
tine "bheda" nahi - tina "cidananda-rupa"
deha-dehira, nama-namira krsne nahi "bheda"
jivera dhrama-nama-deha-svarupe "vibheda"
ata-eka krsnera "nama," "deha," "vilasa"
prakrtendriya-grahya nahe, haya svaprakasa
The Lord's holy name, form, and personality are all one and the same. There is no difference between them. Since all of them are absolute, they are transcendentally blissful. There is no difference between Krsna's body and Himself, or between His name and Himself. As far as the conditioned soul is concerned, everything is different. One's name is different from one's body, from one's original form, and so on. The holy name of Krsna, as well as His body and His pastimes cannot be understood by blunt material senses; they are self-manifest. (Caitanya-Caritamrta Madhya 17.131,132,134)

One who cannot understand that Krsna's form is transcendental is a mudha, a fool.

7. 112
avajananti mam mudha manusim tanumnasritam
param bhavam-ajananto mama bhuta-mahesvaram
[Krsna said] Fools and rascals who know me not think that I have assumed this human body. They do not know my Supreme Transcendental nature, which is unborn and limitless. Nor do they know my supreme dominion over all. (Bhagavad-gita 9.11)
7. 113
purnananda citsvarupa jagannatha-raya
ta-'re kaile jada nasvara prakrtakaya
purnasadaisvarya caitanya svayam bhagavan
ta-'re kaili ksudra-jiva sphulinga-samana
dui tha-i aparadhe paibi durgati
atattvajna "tattva" varne tJra ei gati
ara eka kariyaccha parama-pramada
deha-dehi-bheda isvare kaila aparadha
isvarera nahi kabhu deha-dehi-bheda
svarupa deha cidananda nahika vibheda
Lord Jagannatha is completely spiritual and full of transcendental bliss. But you have compared him to a dull destructible body, composed of material elements. You have calculated Sri Caitanya, who is Godhead Himself, full in six opulences to be on the level of an ordinary living being. Instead of knowing Him as the Supreme fire, you have accepted Him as a spark. Because of this offense against Lord Jagannatha and Sri Caitanya Mahaprabhu, you will attain a hellish destination. You do not know how to describe the absolute truth, but nevertheless you have tried to do so, and therefore you must be condemned. You are in complete illusion, for you have distinguished between the body and soul of Lord Jagannatha or Sri Caitanya Mahaprabhu. That is a great offense. At no time is there any distinction between the Supreme Lord and His body and soul. His personal identity and His body are made of eternal, blissful spiritual energy. There is no distinction between them. (Caitanya-Caritamrta Antya 5.118-122)

The divine form of the Lord appears in eight kinds of material substances.

7. 114
saili darumayi lauhi lepya lekhya ca saikati
manomayi manimayi pratimasthavidha smrta
The deity form of the Lord is said to appear in eight varieties of material substances: stone, metal, wood, earth, paint, sand, the mind, and jewels. (Srimad-Bhagavatam 11.27.22)
Thus ends the seventh jewel of the Gaudiya Kanthahara, entitled Krsna-tattva.
The seventh jewel: Krishna-tattva - the Krishna principle page

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