Namaskaram
Regarding your discussion about the text Brahma Samhita. There are two
texts by this name. There is indeed a pancaratra samhita by that name.
However the other text by that name is a text only accepted by Gaudiya
Vaisnavas. Hence your discussion with a Mr. Krishna das who is
obviously a Gaudiya Vaisnava. The Gaudiya text is said to have been
found by Sri Chaitanya on his Southern Indian tour of circa 1512 A.D.
at the temple of Tiruvattur. It comprises of one chapter only (the
fifth) of a proported larger work. The theological doctrine of the
Gaudiya Vaisnavas is that Lord Krishna is the avatari or source of all
other avatarams. This of course is not accepted by the other Vaisnava
sampradayas. However since they are still Vaisnavas they also venerate
the other avataras of Lord Visnu. It is not uncommon for some ekanta
Vaisnavas to have exclusive reverence for their particular ishta devata
or favorite incarnation.
As for your assertion that Buddha deva was an incarnation of Lord
Visnu, that is accepted by Madhvas and Gaudiyas but not by Sri
Vaisnavas. There are three different concepts of the Dasavataram
according to the three sampradayas. Gaudiyas follow the concept given
in Gita Govinda by saint Jayadeva which teaches that Lord Krishna is
the avatari and Buddha deva is an avataram, therefore they exclude Lord
Krishna from the 10. Madhvas include Lord Krishna and Buddha deva in
the 10 but reject Balarama as they accept him as only jivatma not as
Visnu Himself. Sri Vaisnavas include Lord Krshna and Balarama as
avatarams of Lord Visnu but reject Buddha deva due to his teaching
against the Vedas.
It is useless to argue with Gaudiyas about their concept of Lord
Krishna being the origin of Lord Narayana. It is part of their
sampradayas doctrine and no amount of arguing will change their minds
on this. However IMHO it makes no real difference as all Vaisnavas
accept Lord Krishna as equally worshipable.
adiyen
Keshava das
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