"Mahasanatkumara Samhit (Indraratra 6) describes as follows the origin of an 'intramundane tetrad' (antarandasthitaa caturmurti) corresponding to the four Vyuhas: the first of the Prajapatis, Daksha, had a mindborn son, Acyuta (Vasudeva), whose mind-born son was Pradyumna, whose mind-born son was Aniruddha...according to Vishvaksena Samhita the offspring of the Manus, namely the so-called Pure Group (s'uddha-varga), is the creation of Pradyumna, while the Mixed Group (mis'ra-varga) of aatman (dominated by Rajas or Tamas) is created by Aniruddha through god Brahman; from which it seems to follow that the Pure Group, in spite of its being vyashti, is advaarika. The contradiction appears also in the present Samhita which says, in adhyaaya 7, that the Manus, who -- like the Devataas, etc. -- have emerged as individuals from the Kutastha Purusha, have 'many lineages by which has been spread this whole (mankind)' including those who, owing to the deteriorating progress of the Yugas, have become addicted to selfish wishes; but then, in adhyaaya 15, confronts the 'descendants of the Manus (manu-santati-jaah) with 'those who have sprung from the mouth, etc. of Brahman (brahma-mukhaady-udgataah)'...it must be remembered that the great majority of unliberated souls left over from the preceding Kalpa and now to be reborn enter of necessity this new period of their samsaara with a remainder of good and bad Karman, or only the latter, that is as 'impure' beings. These, evidently, must be reintroduced into earthly life by the highest representative of Rajas, that is the god Brahman; and they cannot appear on earth as long as the first Yuga, in which Sattva prevails, is not over. The small minority, on the other hand, in whom Sattva predominates, must for this very reason, in order to terminate their career, appear in the first Yuga without passing through Brahman; the Paramaatman, therefore, says Vishvaksena Samhit, creates 'with the bit of good Karman (sukrta-les'ena) they have left, and for which they must still receive an earthly reward, the s'uddha-sarga. These pure beings of the Krta age, then, correspond to the Anaagaamins (and Sakrdaagaamins) of Bauddham, that is those almost perfect beings who return for one life (or two lives) only, because they have very nearly reached Liberation in the preceding one."(pp.81-85)

So developed the concept of devaraja, evidenced in Angkor Wat.

(Catur-)Vyûha: placing apart, distribution, arrangement but also: reasoning, logic (or from vyu: to urge on, incite, animate) the four eternal forms of the Lord: V â s u d e v a, the Lord of Consciousness; S a n k a r s h a n a, the Lord of Ego, the individuality, the j î v a; A n i r u d d h a, the Lord of the Mind and P r a d y u m n a, the Lord of Intellligence (see also p a ñ c a - t a t t v a and 12.11: 21).

Vâsudeva: (vâsu means supreme being of V i s h n u dwelling in each, literally: 'God of the Spirit, the Soul or the consciousness', see 4.3: 23) name for K r i s h n a as the son of V a s u d e v a (his foster father was called Nanda, see also D e v a k î).

- Name for K r i s h n a in His manifestation as the cosmic time.

- Vâsudeva: the level at which one understands what is God and how one has to act according His different energies.

- Name of the Supreme Personality of Godhead, the original proprietor, material and spiritual.

- One of the four basic forms of the Lord

S'is'umâra-cakra: ('dolphin-disc'): the celestial sky that is called V â s u d e v a because one can directly perceive K r i s h n a that way in the form of cosmic, galactic time or the milky way in the form of a dolphin.

- Also called the lotus of creation, the universe unfolded, from which B r a h m â was born, sprouting from the navel of V i s h n u.

- Name for the impersonal aspect of time of K r i s h n a (see also k â l a and c a k r a).

- There is also a mantra called s'is'umâra: 'Our obeisances unto this resting place of all the luminous worlds, unto the master of the demigods, the great Personality in the form of Time, upon whom we meditate' (see 5.23: 8).

Vishnu-a v a t â r a s 2.7 and 11: 5.

Guna-avatâras: the three incarnations directing material nature. B r a h m â rules the passion, V i s h n u the goodness andS' i v a the ignorance (see also a v a t â r a, S.B. 10.89: 18 and 12.8: 45).
Brahmâ or Brahmâjî: the Creator. Demigod (see d e v a). There is more than one Brahmâ. He's the first living being originating from the navel of V i s h n u (see also S' i s' u m â r a C a k r a). Sits on Mount M e r u in the middle of the lotus that is the creation.
- Aspect of V i s h n u. Origin of Lord S' i v a.
- The personal representative of the creative aspect of God; God as the Creator.
- The creative personality devoted to K r i s h n a; creates a world of his own.
- Father of the K u m â r a s (see û r d h v a r e t a s a h) and all other living beings.
- The first being in the universe. He received from the Supreme Lord the power to create everything in the universe, of which he is the main ruler. He is part of a group of twelve m a h â j a n a s. Further is he the god ruling passion (r a j o - g u n a).
- The first created living being and secondary creator of the material universe.
- The Unborn One or Self-born one. This name does Brahmâ share with K r i s h n a (see A j a).
- One of the four priests during a sacrifice, the chief brahmin (see also r i t v i k).
- First of all was with his shadow ignorance created in five varieties called tâmisra (forgetfulness), andha tâmisra (the illusion of death), tama (not knowing oneself), moha (the illusion of being matter) and mahâmoha (mad after matter, craving) (3.20: 18, compare 3.12:2).
Brahma: the impersonal spirit, the independent spiritual, the absolute, the Veda, the vedic sound, the Being, the Supreme, the B h r a m a n, the brahminical, the Absolute Truth, the reality of B r a h m â, God.
Vishnu: God the maintainer, ruler over the mode of goodness. Divided in three known as p u r u s h a - a v a t â r a s (see alsoc a t u r - v y û h a).
- M a h â - V i s h n u or K â r a n o d a k a s' â y î Vishnu from whose pores all universes appear (see V â s u d e v aand N â r â y a n a).
- G a r b h o d a k a s' â y î Vishnu: for each universe laying down on a snake bed (see  d i - s' e s h a or S a n k a r s h a n a) and with Lord B r a h m â generating the complete diversity (P r a d y u m n a).
- K s h i r o d a k s' â y î Vishnu: for each living entity locally present as the P a r a m â t m â or God in the heart (zie A n i r u d d h a).
- See for a description of the Vishnu-a v a t â r a s 2.7 and 11: 5.
S'iva: ('the auspicious') demigod, also known as S' a n k a r a (causing prosperity), B h a v a (of existence), S' a m b h u (as the benficent), M r i d a (the compassionate) or R u d r a (the gruesome), G i r i s 'a (the lord of the mountain), S' a r v a (he who kills with arrows) and M a h â d e v a (the great god). God of destruction, rules over the mode of ignorance. Meditates with Parvati on the mountain Kailâsa. Also called the y o g i of y o g i's. Originates from B r a h m â with more qualities than his 'father' himself (see: 3.12: 7). Known with drum and j a p a and through his cosmic dance at the end of creation.
- From B r a h m â he received also the names of: Manyu, M a n u, Mahinasa, Mahan, Ritadhvaja, Ugraretâ, B h a v a, K â l a, Vâmadeva and Dhritavrata. His eleven wives are Dhî, Dhriti, Rasalâ, U m â, Niyut, Sarpi, I l â, A m b i k â, I r â v a t î, Svadhâ and Dîkshâ are (3.12: 12-13).
- Pure devotee standing for for the destruction of the universe at the end of B r a h m â 's life, his progenitor.
- False ego transforms into the mind, ten s e n s e s (the eyes, ears, nose, tongue, skin, hands, feet, voice, genitals and anus), and five physical elements (earth, water, fire, air and ether). Lord S'iva appears in a special linga form in each of these sixteen substances and can be worshiped in one of these forms or particular l i n g a s to obtain the mystic opulences pertaining to it. Thus Lord S'iva's âkâs'a-linga bestows the opulences of ether, his jyotir-linga bestows the opulences of fire, and so on (see pp10.88: 4).
- 'S'iva, always united with his s' a k t i, is prayed to in his three manifest features of guna: the emotion (his s a t t v a), the authority (his r a j a s) and the inertia (his t a m a s), and is thus the (embodiment of the) threefold of ego (10.88: 3).
Kûrma: the V i s h n u - a v a t â r a in the form of a tortoise. On His back was the ocean churned with the snake V â s u k i (see8.7 also n â g a).
Matsya: the fish-incarnation of the Lord protecting S a t y a v r a t a M u n i, the planet earth and the herbs (see 8: 24).
Nara-Nârâyana: an incarnation of Lord K r i s h n a appearing as two sages to teach by their example the practice of austerities (see 5.19: 9-15 2.7: 6, 4.1: 49-57, 11.4, 12.8: 35) (see also V i s h n u).
- From Mûrti, the wife of D h a r m a and the daughter of D a k s h a, He took the form of N a r a - N â r â y a n a (man, the course of man). Thus by seeing the strength of His personal penances the Supreme Lord never would see His vows broken by the celestial beauties that came to Him with Cupid (2.7: 6).
- Monier-Williams dictionary: Nara: the primeval Man or eternal Spirit pervading the universe (always associated with Nârâyana, son of the primeval man'), both are considered either as gods or sages and accordingly called devau.'
Varâha: incarnation of Lord K r i s h n a, as a gigantic boar (see S' r î m a d B h â g a v a t a m, 3-13, 18 & 19).
- a V i s h n u - a v a t â r a.
Hayagrîva: Lord K r i s h n a's horse-headed incarnation, who returned the stolen V e d a s to B r a h m â (see also S.B. 8.24: 8& 57; 5.18: 1).
Kalki: the expected incarnation of V i s h n u concluding K a l i - y u g a. At the end of K a l i - y u g a the Lord appears on a white horse to annihilate the burden of a s u r a s posing as leaders in the world (see also S.B. 1.3: 26).
Channa-avatâra: name of the covert incarnations of K r i s h n a in K a l i- y u g a: this as opposed to His t r i - y u g a status;
- K r i s h n a as His own devotee: Son, Prophet, s a n n y â s î (see also 7.9: 38).
- Typical example of a channa-incarnation is D a t t a t r e y a appearing as the a v a d h û t a in the first chapters of the U d d h a v a - g î t â discussing the different gurus one may learn from (see 11.7-8).
Purusha-avatâras: the first expansions of K r i s h n a as the original person, three in number, involved in the creation, maintenance and dissolution of the material universe. (see also a v a t â r a and S.B. 2.7). These are the primary expansions of Lord V i s h n u:
- Kâranodakas'âyî Vishnu (Mâhâ-Vishnu) lies within the Causal Ocean and breathes our innumerable universes;
- Garbhodakas'âyî Vishnu enters each universe and creates diversity;
- Kshîrodakas'âyî Vishnu (the Supersoul) enters into the heart of every created being and into every atom.
Vishnu: God the maintainer, ruler over the mode of goodness. Divided in three known as p u r u s h a - a v a t â r a s (see alsoc a t u r - v y û h a).
- M a h â - V i s h n u or K â r a n o d a k a s' â y î Vishnu from whose pores all universes appear (see V â s u d e v aand N â r â y a n a).
- G a r b h o d a k a s' â y î Vishnu: for each universe laying down on a snake bed (see  d i - s' e s h a or S a n k a r s h a n a) and with Lord B r a h m â generating the complete diversity (P r a d y u m n a).
- K s h i r o d a k s' â y î Vishnu: for each living entity locally present as the P a r a m â t m â or God in the heart (zie A n i r u d d h a).
Kâranodakas'âyî Vishnu, or M a h â - V i s h n u: first p u r u s h a - a v a t â r a: the plenary expansion of the Lord, fundamental to the material manifestation. From Him originate the m a h a t - t a t t v a and all universes, who return back to Him at the time of annihilation.
Garbhodakas'âyî Vishnu: second p u r u s h a - a v a t â r a; the form in which K â r a n o d a k a s' â y î V i s h n u enters each universe to generate all the diversity.
Kshîrodakas'âyî Vishnu: third p u r u s h a - a v a t â r a: the form in which G a r b h o d a k a s' â y î V i s h n u enters the heart of each separate living being, in the individuality of each atom and even in between the atoms. He is the P a r a m â t m â, the local aspect of the omnipresent Supersoul.
- The divinity of the maintenance of the individual, localized soul.

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