II. Vyuhavad
Vasudeva Krishna was conceived in his five-fold aspect as follows:
    • Para, the highest aspect of the Lord;
    • Vyuha, his emanatory aspect;
    • Vibhava, his incarnatory form;
    • Antaryamin aspect characterises him as the inner controller of the
        actions; and
    • Archa form, refers to his concrete images regarded by the
        Pancharatras as his auspicious bodies (srivigrahas).
    Much of this can be traced in the Bhagavad Gita which gives the first
systematic exposition of the ekantika dharma centering on Vasudeva
Krishna.
    The ideology underlying the vyuhavad mainly centred upon the topic of
pure creation (suddhasrishti), i.e. the creation of the six ideal gunas: (I)
jnana, (2) aisvarya, (3) sakti (4) bala (5) virya and (6) tejas. According to
this notion Vasudeva as the highest god wills his consort Sri Lakshmi in her
dual aspects of being and acting (bhuti and kriya) to create the ideal gunas,
thus from the Lord’s will (ichchhasakti) and Lakshmi’s two-fold forms
(bhutisakti and kriyasakti) originate the six-fold ideal qualities which are at
the root of all creation. The gunas come under two principal groups of three
each:
    (a) The first three (jnana or knowledge, aisvarya or lordship and sakti or
        potency) forming the first group of visrama bhumayah (stages of
        rest), and
    (b) The second three (bala or strength, viryo or virility and tejas or
        splendour) forming the second group of srama bhumayah (stages of
        action).
    When the individual qualities of opposite groups pair together for
instance, jnana with hala, aisvarya with virya and sakti with tejas, a further
advance is made in the process of creation: they are thus divided into three
separate pairs. Regarded in their totality as well as by pairs, they are materials
or instruments of suddha-srishti (the body of the highest god Para Vasudeva,
constituting all the gunas), and in the bodies of the three vyuhas—
Samkarshana, Pradyumna and Aniruddha—each of the three pairs of quality