The spiritual sky contains innumerable spiritual planets, the Vaikuṇṭhas, which are manifestations of the Supreme Lord's internal energy. Innumerable material universes are similarly exhibited by His external energy, and the living entities are manifested by His marginal energy. Because Lord Kṛṣṇa Caitanya is not different from Lord Kṛṣṇa, He is the cause of all causes; there is no cause beyond Him. He is eternal, and His form is spiritual. Lord Caitanya is directly the Supreme Lord, Kṛṣṇa, as the evidence of authoritative scriptures proves. This chapter stresses that a devotee who wishes to advance in Kṛṣṇa consciousness must have knowledge of Kṛṣṇa's personal form, His three principal energies, His pastimes and the relationship of the living entities with Him.
(Sri Caitanya Caritamrta------1:2------summary).

One of the expansions of Mahā-Viṣṇu is Kṣīrodakaśāyī Viṣṇu, the Supersoul within every living entity. As the Supersoul of the total aggregate of living entities, or the second puruṣa, He is known as Garbhodakaśāyī Viṣṇu. As the creator or original cause of innumerable universes, or the first puruṣa, who is lying on the Causal Ocean, He is called Mahā-Viṣṇu. The three puruṣas direct the affairs of the material world.
The authorized scriptures direct the individual souls to revive their relationship with the Supersoul. Indeed, the system of yoga is the process of transcending the influence of the material elements by establishing a connection with the puruṣa known as Paramātmā. One who has thoroughly studied the intricacies of creation can know very easily that this Paramātmā is the plenary portion of the Supreme Being, Śrī Kṛṣṇa.
(Sri Caitanya Caritamrta------1:2:18------purport).

The external energy, called māyā-śakti, is the cause of innumerable universes with varied material potencies.
(Sri Caitanya Caritamrta------1:2:102------translation).

Therefore the quadruple forms in the spiritual sky are the second manifestation of the original quadruple in Dvārakā. As explained above, Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha are all changeless, transcendental plenary expansions of the Supreme Lord who have no relation to the material modes. The Saṅkarṣaṇa form in the second quadruple is not only a representation of Balarāma but also the original cause of the Causal Ocean, where Kāraṇodakaśāyī Viṣṇu lies asleep, breathing out the seeds of innumerable universes.
In the spiritual sky there is a spiritual creative energy technically called śuddha-sattva, which is a pure spiritual energy that sustains all the Vaikuṇṭha planets with the full opulences of knowledge, wealth, prowess, etc. All these actions of śuddha-sattva display the potencies of Mahā-saṅkarṣaṇa, who is the ultimate reservoir of all individual living entities who are suffering in the material world.
(Sri Caitanya Caritamrta------1:5:41------purport).

In His form as Kāraṇodakaśāyī Viṣṇu the Lord impregnates material nature by His glance. The transcendental molecules of that glance are particles of spirit, or spiritual atoms, which appear in different species of life according to the seeds of their individual karma from the previous cosmic manifestation. And the Lord Himself, by His partial representation, creates a body of innumerable universes and again enters each of those universes as Garbhodakaśāyī Viṣṇu. His coming in contact with māyā is explained in the Bhagavad-gītā by a comparison between air and the sky. The sky enters everything material, yet it is far away from us.
(Sri Caitanya Caritamrta------1:5:69------purport).

Consequently they are called kṛṣṇa-bahirmukha, bereft of their relationship with Kṛṣṇa. When such a living entity comes under the jurisdiction of the material energy, he is sent into one of the innumerable material universes created by the material energy to give a chance to conditioned souls to fulfill their desires in the material world. Being very eager to enjoy the fruits of their activities, conditioned souls become involved in the actions and reactions of material life. Consequently they enjoy and suffer the results of karma. However, if a conditioned soul becomes Kṛṣṇa conscious, the karma of his pious and impious activities is completely destroyed. Simply by becoming a devotee, one is freed of all the reactions of karma. Similarly, simply by the desire of a devotee, a conditioned soul can attain liberation and transcend the results of karma.
(Sri Caitanya Caritamrta------2:15:179------purport).

One moment these pastimes are manifested in one universe, and the next moment they are manifested in the next universe. There are unlimited universes, and Kṛṣṇa's pastimes are manifested one moment after the other in all of them. This rotation is explained through the example of the sun's moving across the sky. Kṛṣṇa appears and disappears in innumerable universes, just as the sun appears and disappears during the day. Although the sun appears to rise and set, it is continuously shining somewhere on the earth. Similarly, although Kṛṣṇa's pastimes seem to appear and disappear, they are continuously existing in one brahmāṇḍa (universe) or another. Thus all of Kṛṣṇa's līlās are present simultaneously throughout the innumerable universes. By our limited senses we cannot appreciate this; therefore Kṛṣṇa's eternal pastimes are very difficult for us to understand. One should try to understand how they are taking place by understanding the example of the sun.
(Sri Caitanya Caritamrta------2:20:397------purport).

All these pastimes, which are described in Śrīmad-Bhāgavatam, will cleanse one's consciousness. In this way one can actually understand the Absolute Truth. The spiritual planets in the spiritual sky are called Vaikuṇṭhas, and each of them has a predominating Deity (Nārāyaṇa) with a specific name. Similarly, in the material sky there are innumerable universes, and each is dominated by a specific deity, a Brahmā. Kṛṣṇa simultaneously created all these Vaikuṇṭha planets and universes within a moment after Brahmā’s return.
The word avadhūta means "rambling, agitating, moving, absorbed, defeated." In some readings of Śrī Caitanya-caritāmṛta, it is said: yāhāra śravaṇe citta-mala haya dhūta. Instead of the word avadhūta, the words haya dhūta, meaning that the heart or consciousness is cleansed, are used. When the consciousness is cleansed, one can understand what and who Kṛṣṇa is. This is confirmed by Kṛṣṇa in the Bhagavad-gītā (7.28):
(Sri Caitanya Caritamrta------2:21:18------purport).

These qualities are (1) the Lord is always situated in His original position, (2) He is omniscient, (3) He is always fresh and youthful, (4) He is the concentrated form of eternity, knowledge and bliss, and (5) He is the possessor of all mystic perfection. There are another five qualities, which exist in the Vaikuṇṭha planets in Nārāyaṇa, the Lord of Lakṣmī. These qualities are also present in Kṛṣṇa, but they are not present in demigods like Lord Śiva or in other living entities. These are (1) the Lord possesses inconceivable supreme power, (2) He generates innumerable universes from His body, (3) He is the original source of all incarnations, (4) He bestows salvation upon enemies He kills, and (5) He has the ability to attract exalted persons who are satisfied in themselves. Although these qualities are present in Nārāyaṇa, the dominating Deity of the Vaikuṇṭha planets, they are even more wonderfully present in Kṛṣṇa.
(Sri Caitanya Caritamrta------2:23:79-81------translation).

The predominating Deity of this mode is Aniruddha. Consciousness in the mode of passion produces intelligence, and the predominating Deity in this case is Pradyumna. He is the master of the senses. Consciousness in the mode of ignorance causes the production of ether (the sky) and the ear. The cosmic manifestation is a combination of all these modes, and in this wayinnumerable universes are created. No one can count the number of universes.
These innumerable universes are produced from the pores of Mahā-Viṣṇu's body. As innumerable atoms pass through the tiny holes in a screen, innumerable universes similarly emanate from the pores of Mahā-Viṣṇu's body. As He breathes out, innumerable universes are produced, and as He inhales, they are annihilated. All of the energies of Mahā-Viṣṇu are spiritual: they have nothing to do with the material energy. In the Brahma-saṁhitā (5.48) it is stated that the predominating deity of each universe, Brahmā, lives only during one breath of Mahā-Viṣṇu.
(Teachings of Lord Caitanya).

Thus if fourteen Manus appear in one day of Brahmā, there are 420 Manus during one month of Brahmā, and during one year of Brahmā there are 5,040 Manus. Since Brahmā lives for one hundred of his years, it is calculated that there are 504,000 Manus manifested during the lifetime of one Brahmā. Since there are innumerable universes, no one can imagine the totality of the manvantara incarnations. Countless universes are produced by the exhalation of Mahā-Viṣṇu, and thus no one can begin to calculate how many Manus are existing at one time.
Each Manu is known by a different name. The first Manu is Svāyambhuva, and he is a direct son of Brahmā. The second Manu, Svārociṣa, is the son of the predominating deity of fire. The third Manu is Uttama, and he is the son of King Priyavrata. The fourth Manu, Tāmasa, is the brother of Uttama, as is the fifth Manu, Raivata.
(Teachings of Lord Caitanya).

From Mahā-Viṣṇu come Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu. Thus Kṛṣṇa is the master of Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu, and He is also the Supersoul within every living entity in the universe. The Brahma-saṁhitā (5.48) states: By Mahā-Viṣṇu's breathing innumerable universes are produced. In each universe there are innumerable Viṣṇu-tattvas, but it should be understood that Lord Kṛṣṇa is the master of them all and that they are but His partial plenary expansions.
From the revealed scriptures it is understood that Kṛṣṇa lives in three transcendental places. His most confidential residence is Goloka Vṛndāvana. It is there that He stays with His father, mother and friends, exhibits His transcendental relationships and bestows His mercy upon His eternal entourage. There Yogamāyāacts as His maidservant in the rāsa-līlā dance.
(Teachings of Lord Caitanya).

Besides these five transcendental characteristics, there are five others which can be seen in the spiritual sky, especially in the Vaikuṇṭha planets, where Nārāyaṇa is the predominating Deity. These are: (1) He has inconceivable potencies; (2) He is able to sustain innumerable universes; (3) He is the seed of all incarnations; (4) He grants the highest perfection to those enemies whom He kills; (5) He is attractive to self-realized persons.
The above-mentioned sixty qualities are visible in Nārāyaṇa. But Kṛṣṇa has four special qualities, which are: (1) He is able to manifest wonderful pastimes; (2) He is expert at transcendental flute-playing; (3) He is surrounded by loving devotees; (4) He possesses unparalleled personal beauty.
(Teachings of Lord Caitanya).

How God is unlimited in His expansion of energies and activities can be roughly calculated by any sane and sober living entity. It is said in the Vedic literature thatinnumerable universes issue forth when Mahā-Viṣṇu exhales in His yoga-nidrā and that innumerable universes enter His body when He inhales. We have to imagine that these universes, which according to our limited knowledge are expanded unlimitedly, are so great that the gross and subtle ingredients—the five elements of the cosmic manifestation, namely earth, water, fire, air and sky, along with the total material energy and false ego—are not only within the universe but cover the universe in seven layers, each layer ten times bigger than the previous one. In this way, each and every universe is very securely packed, and there are numberless universes.
(Krsna Book).

In this way, each and every universe is very securely packed, and there are numberless universes. All these universes float within the innumerable pores of the transcendental body of Mahā-Viṣṇu. It is stated that just as the atoms and particles of dust are floating within the air along with the birds and their number cannot be calculated, soinnumerable universes are floating within the pores of the transcendental body of the Lord. For this reason, the Vedas say that God is beyond the grasp of our knowledge. Avāṅ-mānasa-gocara: to understand the length and breadth of God is beyond the jurisdiction of our mental speculation. Therefore, a person who is actually learned and sane does not claim to be God but tries to understand God, making distinctions between spirit and matter. By such careful discrimination, one can clearly understand that the Supreme Soul is transcendental to both the superior and inferior energies, although He has a direct connection with both.
(Krsna Book).

It is stated there that the highest planetary system within the material world is Satyaloka, or Brahmaloka, beyond which are Rudraloka and Mahā-Viṣṇuloka. Regarding this Mahā-Viṣṇuloka, it is stated in the Brahma-saṁhitā, yaḥ kāraṇārṇava-jale bhajati sma yoga-nidrām ananta-jagad-aṇḍa-sa-roma-kūpaḥ: (Bs. 5.47) "Lord Mahā-Viṣṇu is lying in the Kāraṇa Ocean. When He exhales, innumerable universes come into existence, and when He inhales, innumerable universes enter within Him." In this way, the material creation is generated and again withdrawn. When Lord Kṛṣṇa and Arjuna entered the water, it appeared that there was a strong hurricane of transcendental effulgence blowing, and the water of the Kāraṇa Ocean was greatly agitated. By the grace of Lord Kṛṣṇa, Arjuna had the unique experience of being able to see the very beautiful Kāraṇa Ocean.
(Krsna Book).

There are innumerable universes in the material world, and there are innumerable Lord Brahmās, Lord Śivas and other demigods. All of them rotate within this material world under the supreme direction of the Personality of Godhead. Therefore no one is able to compete with the strength of the Lord. Lord Śiva also refused to protect Durvāsā, for Lord Śiva also was under the rays of the Sudarśana cakra sent by the Supreme Personality of Godhead.
(Srimad Bhagavatam------9:4:56------purport).

The incarnation of the Supreme Personality of Godhead known as Śeṣa or Ananta has unlimited strength, fame, wealth, knowledge, beauty and renunciation. As described in this verse, Ananta's strength is so great that the innumerable universes rest on His hoods. He has the bodily features of a snake with thousands of hoods, and since His strength is unlimited, all the universes resting on His hoods feel no heavier than mustard seeds. We can just imagine how insignificant a mustard seed is on the hood of a serpent. In this connection, the reader is referred to Śrī Caitanya-caritāmṛta, Ādi-līlā, Chapter Five, verses 117-125. There it is stated that Lord Viṣṇu's incarnation as the serpentine Ananta Śeṣa Nāga supports all the universes on His hoods. By our calculation, a universe may be very, very heavy, but because the Lord is ananta (unlimited), He feels the weight to be no heavier than a mustard seed.
(Srimad Bhagavatam------5:17:21------purport).

Thus there are fourteen Manus in one day of Brahmā. In a year there are 5,040 Manus. Brahmā has to live for one hundred years; consequently, the total of Manus appearing and disappearing during the life of one Brahmā is 504,000. This is the calculation for one universe, and there are innumerable universes. All these Manus come and go simply by the breathing process of Mahā-viṣṇu. As stated in the Brahma-saṁhitā:
yasyaika-niśvasita-kālam athāvalambya
jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ
viṣṇur mahān sa iha yasya kalā-viśeṣo
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(Bs. 5.48)
The word jagad-aṇḍa-nātha means Lord Brahmā. There are innumerable jagad-aṇḍa-nātha Brahmās, and thus we can calculate the many Manus. The present age is under the control of Vaivasvata Manu. Each Manu lives 4,320,000 years multiplied by 71.
(Srimad Bhagavatam------4:30:49------purport).

Material existence is compared herein to the great ocean of nescience. Another name of this ocean is Vaitaraṇī. In that Vaitaraṇī Ocean, which is the Causal Ocean, there are innumerable universes floating like footballs. On the other side of the ocean is the spiritual world of Vaikuṇṭha, which is described in Bhagavad-gītā (8.20) as paras tasmāt tu bhāvo 'nyaḥ. Thus there is an ever-existing spiritual nature which is beyond this material nature. Even though all the material universes are annihilated again and again in the Causal Ocean, the Vaikuṇṭha planets, which are spiritual, exist eternally and are not subject to dissolution. The human form of life gives the living entity a chance to cross the ocean of nescience, which is this material universe, and enter into the spiritual sky.
(Srimad Bhagavatam------4:22:40------purport).

In the Brahma-saṁhitā (5.47-48) it is said that all the material manifestations with innumerable universes appear and disappear with the breathing of Mahā-viṣṇu lying in yoga-nidrā, or mystic sleep.
yaḥ kāraṇārṇava-jale bhajati sma yoga-
nidrām ananta-jagad-aṇḍa-saroma-kūpaḥ
ādhāra-śaktim avalambya parāṁ sva-mūrtiṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
yasyaika-niśvasita-kālam athāvalambya
jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ
viṣṇur mahān sa iha yasya kalā-viśeṣo
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
"Govinda, the ultimate and Supreme Personality of Godhead (Lord Kṛṣṇa), lies sleeping unlimitedly on the Causal Ocean in order to create unlimited numbers of universes during that sleep. He lies on the water by His own internal potency, and I worship that original Supreme Godhead.
"Due to His breathing, innumerable universes come into existence, and when He withdraws His breath there occurs the dissolution of all the lords of the universes. That plenary portion of the Supreme Lord is called Mahā-viṣṇu, and He is a part of the part of Lord Kṛṣṇa. I worship Govinda, the original Lord."
(Srimad Bhagavatam------3:7:37------purport).

Lord Śrī Kṛṣṇa is so mild and merciful, as described in the above verses, and yet He is the Lord of all kinds of threes. He is the Supreme Lord of the three worlds, the three qualities of material nature and the three puruṣas (Kāraṇodakaśāyī, Garbhodakaśāyī and Kṣīrodakaśāyī Viṣṇu). There are innumerable universes, and in each and every universe there are different manifestations of Brahmā, Viṣṇu and Rudra. Besides that, there is the Śeṣa-mūrti who bears all the universes on His hoods. And Lord Kṛṣṇa is the Lord of all of them. As the incarnation of Manu, He is the original source of all Manus in innumerable universes. Each universe has manifestations of 504,000 Manus. He is the Lord of the three principal potencies, namely cit-śakti, māyā-śakti and taṭastha-śakti, and He is the complete master of six kinds of fortune—wealth, strength, fame, beauty, knowledge and renunciation. There is none who can excel Him in any matter of enjoyment, and certainly there is no one greater than Him.
(Srimad Bhagavatam------3:2:21------purport).

The Lord, being all that is described above, maintains the affairs of the creation, and by His so doing He gives salvation even to His enemies who are killed by Him. He is attractive even to the topmost liberated soul, and thus He is worshipable even by Brahmā and Śiva, the greatest of all demigods. Even in His incarnation of puruṣa-avatāra He is the Lord of the creative energy. The creative material energy is working under His direction, as confirmed in the Bhagavad-gītā (9.10). He is the control switch of the material energy, and to control the material energy in the innumerable universes, He is the root cause of innumerable incarnations in all the universes. There are more than five hundred thousand incarnations of Manu in only one universe, besides other incarnations in different universes. In the spiritual world, however, beyond the mahat-tattva, there is no question of incarnations, but there are plenary expansions of the Lord in different Vaikuṇṭhas. The planets in the spiritual sky are at least three times the number of those within the innumerable universes in the mahat-tattva.
(Srimad Bhagavatam------1:16:26-30------purport).

There are three puruṣa features who effect the material creation, and this form, who is known as the Kāraṇodakaśāyī Viṣṇu, is the first of the three. The others are known as the Garbhodakaśāyī Viṣṇu and the Kṣīrodakaśāyī Viṣṇu, which we shall know one after another. The innumerable universes are generated from the skin holes of this Kāraṇodakaśāyī Viṣṇu, and in each one of the universes the Lord enters as Garbhodakaśāyī Viṣṇu.
In the Bhagavad-gītā it is also mentioned that the material world is created at certain intervals and then again destroyed. This creation and destruction is done by the supreme will because of the conditioned souls, or the nitya-baddha living beings. The nitya-baddha, or the eternally conditioned souls, have the sense of individuality or ahaṅkāra, which dictates them sense enjoyment, which they are unable to have constitutionally. The Lord is the only enjoyer, and all others are enjoyed.
(Srimad Bhagavatam------1:3:1------purport).

The mahat-tattva is assembled in some corner of the vast, unlimited spiritual sky, and the part which is thus covered by the mahat-tattva is called the material sky. This part of the spiritual sky, called the mahat-tattva, is only an insignificant portion of the whole spiritual sky, and within this mahat-tattva there are innumerable universes. All these universes are collectively produced by the Kāraṇodakaśāyī Viṣṇu, called also the Mahā-viṣṇu, who simply throws His glance to impregnate the material sky.
(Srimad Bhagavatam------1:3:1------purport).

The first puruṣa is the Kāraṇodakaśāyī Viṣṇu. From His skin holes innumerable universes have sprung up. In each and every universe, the puruṣa enters as the Garbhodakaśāyī Viṣṇu. He is lying within the half of the universe which is full with the water of His body. And from the navel of Garbhodakaśāyī Viṣṇu has sprung the stem of the lotus flower, the birthplace of Brahmā, who is the father of all living beings and the master of all the demigod engineers engaged in the perfect design and working of the universal order. Within the stem of the lotus there are fourteen divisions of planetary systems, and the earthly planets are situated in the middle. Upwards there are other, better planetary systems, and the topmost system is called Brahmaloka or Satyaloka. Downwards from the earthly planetary system there are seven lower planetary systems inhabited by the asuras and similar other materialistic living beings.
(Srimad Bhagavatam------1:3:2------purport).

In this śloka the subject matter of Mahā-viṣṇu is summarized. The Mahā-viṣṇu lies down in some part of the spiritual sky by His own free will. Thus He lies on the ocean of kāraṇa, from where He glances over His material nature, and the mahat-tattva is at once created. Thus electrified by the power of the Lord, the material nature at once createsinnumerable universes, just as in due course a tree decorates itself with innumerable grown fruits. The seed of the tree is sown by the cultivator, and the tree or creeper in due course becomes manifested with so many fruits. Nothing can take place without a cause. The Kāraṇa Ocean is therefore called the Causal Ocean. Kāraṇa means "causal." We should not foolishly accept the atheistic theory of creation. The description of the atheists is given in the Bhagavad-gītā. The atheist does not believe in the creator, but he cannot give a good theory to explain the creation. Material nature has no power to create without the power of the puruṣa, just as a prakṛti, or woman, cannot produce a child without the connection of a puruṣa, or man.
(Srimad Bhagavatam------1:3:2------purport).

The puruṣa impregnates, and the prakṛti delivers. We should not expect milk from the fleshy bags on the neck of a goat, although they look like breastly nipples. Similarly, we should not expect any creative power from the material ingredients; we must believe in the power of the puruṣa, who impregnates prakṛti, or nature. Because the Lord wished to lie down in meditation, the material energy created innumerable universes at once, in each of them the Lord lay down, and thus all the planets and the different paraphernalia were created at once by the will of the Lord. The Lord has unlimited potencies, and thus He can act as He likes by perfect planning, although personally He has nothing to do. No one is greater than or equal to Him. That is the verdict of the Vedas.
(Srimad Bhagavatam------1:3:2------purport).

The puruṣa, after creating innumerable universes in the mahat-tattva, entered in each of them as the second puruṣa, Garbhodakaśāyī Viṣṇu. When He saw that within the universe there was only darkness and space, without a resting place, He filled half of the universe with water from His own perspiration and laid Himself down on the same water. This water is called Garbhodaka. Then from His navel the stem of the lotus flower sprouted, and on the flower petals the birth of Brahmā, or the master engineer of the universal plan, took place. Brahmā became the engineer of the universe, and the Lord Himself took charge of the maintenance of the universe as Viṣṇu. Brahmā was generated from rajo-guṇa of prakṛti, or the mode of passion in nature, and Viṣṇu became the Lord of the mode of goodness. Viṣṇu, being transcendental to all the modes, is always aloof from materialistic affection. This has already been explained.
(Srimad Bhagavatam------1:3:5------purport).

The next incarnations are the Manus. Within one day's duration of the life of Brahmā (which is calculated by our solar year as 4,300,000 x 1,000 years) there are fourteen Manus. Therefore there are 420 Manus in one month of Brahmā and 5,040 Manus in one year of Brahmā. Brahmā lives for one hundred years of his age, and therefore there are 5,040 x 100 or 504,000 Manus in the duration of Brahmā's life. There are innumerable universes, with one Brahmā in each of them, and all of them are created and annihilated during the breathing time of the puruṣa. Therefore one can simply imagine how many millions of Manus there are during one breath of the puruṣa.
(Srimad Bhagavatam------1:3:5------purport).

He is the origin of all emanations. Kṛṣṇa is distinct even from these forms, what to speak of the impersonal conception. As far as the four-handed forms of Kṛṣṇa are concerned, it is stated clearly that even the most identical four-handed form of Kṛṣṇa (which is known as Mahā-viṣṇu, who is lying on the cosmic ocean and from whose breathing so many innumerable universesare passing out and entering) is also an expansion of the Supreme Lord. As stated in the Brahma-saṁhitā (5.48),
yasyaika-niśvasita-kālam athāvalambya
jīvanti loma-vila-jā jagad-aṇḍa-nāthāḥ
viṣṇur mahān sa iha yasya kalā-viśeṣo
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
"The Mahā-viṣṇu, into whom all the innumerable universes enter and from whom they come forth again simply by His breathing process, is a plenary expansion of Kṛṣṇa.
(Bhagavad-Gita------11:54------purport).