He was praised by excellent words with various moods. The associates worshipped him as master. Sanaka worshipped him as Brahman. Brahma and others worshipped him as the Supreme Lord. Marici and others worshipped him as Prajapati. Prahlad and others worshipped him as their personal deity. Vasu was situated above, the associates in the eight directions, Sanaka and others behind, Brahma and others to the right , Marici and others to the left, and Prahlada and others in front. Narada was almost in front. All these are eternal associates. The material forms of Brahma and others are expansions of these eternal forms. The Padma Purana, Uttara khanda explains this. "All the devatas in the spiritual sky are eternal. Those devatas in the material svarga are not eternal." He was surrounded by various energies who were emanations from his svarupa. The six opulences are indicated in this verse: sri or aisvarya. pusti or bala, gi or jnana, kanti or sobha, kirti or yasa, and tusti or vairagya. Ila is the internal bhu sakti, sandhini shakti, whose expansion is the material earth. Urjja is the internal lila sakti, whose expansion is tulasi on the earth. Vidya and avidya are the two external energies which cause liberation and bondage. Sakti refers to the internal hladini sakti. Maya is the external energy, the source of vidya and avidya. Ca in this verse indicates the jiva or tatastha sakti. The Lord is eternally served (ni (nitya kala) sevita) by these saktis.

Three verses describe his retinue. Parṣadaiḥ refers to the most intimate associates, next to him, since they personally serve him. Though the Kumāras and others are also devotees, they were further away since they did not serve. Those who were intimate or antaraṅga were closer to the Lord than others since they have no material desires and have realized the form of the Lord. Among Brahmā and others, Brahmā and Śiva are actually beyond d the guṇas but since they partially take on the identity of ruling the universe, they are shown to be bahiraṅga or external associates. The others listed in the first two verses are external. The nine Prajāpatis Marīci, Atri, Āṅgirasa, Pulastya, Pulaha, Kratu, Bhṛgu, Vaśiṣṭa and Dakṣa were further away because of having fewer qualities such as knowledge. Though Prahlāda and others had great qualities, they considered themselves lowly worshippers among the associates and thus remained generally further away. Thus they are described here as the most distant. This type of positioning is described in the scriptures: the direct associates are in the eight directions. Behind them the Kumāras and other sages are situated. Brahmā and others are in the ten directions, or on the right side. Marīci and others are on the left side. Prahlāda and others face him and Nārada and others face him from above. Since they are eternal associates who surround the Lord, they have forms which act as lords of the material realm. Padma Purāṇa says: nityāḥ sarva paraṁ dhāmni ye cānye ca divaukasaḥ te vai prākṛta-nāke’smin anityās tridaśeśvarāḥ All the others in the spiritual world are eternal. Those in the material heavenly planets are temporary devatās. Śruti says te ha nākaṁ mahahimānaṁ sacante: the devatās associate with the Lord in the spiritual world. They praised individually (pṛthag-bhāvair) with excellent (amalātmabhiḥ) words or words with no fault. Or they praised with special words (pṛthag-bhāvair), as excellent speakers. Amalātmabhiḥ (pure) can also modify the various persons who praised. His śaktis were also surrounding him. Śrīdhara Svāmī explains that Ilā is Bhū and Ūrjā is strength. Vidyā and Avidyā cause liberation and bondage for the jīvas. Śakti refers to hlādinī and saṁvit śaktis. Hlādinī gives experience of the Lord’s innate bliss and saṁvit is a great śakti of consciousness arising from his svarūpa-śakti. This śakti, being the original śakti, is different from māyā-śakti. She, as Mahālākṣmī serves the Lord intimately. She touches him. It is said hlādinyā samvitāśliṣṭaḥ saccidānanda īśvaraḥ: the Lord full of eternity, knowledge and bliss is embraced by his hlādinī and saṁvit śaktis. Some foolish commentator has annotated the word saṁvit in his commentary with the word jṣanam. The verse also says māyayā ca niṣevitam. The word ca indicates that this other śakti is secondary since this māyā-śakti does not touch the Lord. Viṣṇu Purāṇa says: hlādinī sandhinī saṁvit tvayy ekā guṇa-saṁśraye | hlāda-tāpa-karī miśrā tvayi no guṇa-varjite | In you who are the shelter of all spiritual qualities exist the energies of hlādinī, sandhinī and saṁvit. In you who are devoid of material qualities, the mixture of happiness and distress found in the material world does not exist. In the Second Canto it is said: vilajjamānayā yasya sthātum īkṣā-pathe ’muyā | vimohitā vikatthante mamāham iti durdhiyaḥ || The ignorant jīvas, bewildered by māyā who is ashamed to stand in sight of the Lord, boast about “I” and “mine.” SB 2.5.13 Since they are of similar types, both are described as one in the verse. Śrī bestows wealth. Puṣṭi gives nourishment to the body. Gīḥ bestows power of speech. Kānti bestows beauty. Kīrti gives fame. Tuṣṭi gives satisfaction internally. Īlā supplies Bhū (earth) and Ūrjā produces Līlā. Vidyā gives correct knowledge of things. Aviyā produces false knowledge. Sometimes ignorance manifests through prema as a funciton of hlādini-śakti. This list also represents other śaktis. In Padma Purāṇa, Uttara-khaṇḍa it is said: evaṁ paraṁ pade nityair murtair hari-parāyaṇaiḥ divyābhir mahiṣībhiś ca rājate vibhur īśvaraḥ The Supreme Lord reigns in the spiritual world with eternal forms of many effulgent, fully dedicated queens.

Three verses describe his retinue. Parṣadaiḥ refers to the most intimate associates, next to him, since they personally serve him. Next were the sages such as the Kumāras. Behind were the devatās headed by Brahmā. To the right were the nine prajāpatis: Marīci, Atri, Aṅgirasā, Pulastya, Pulaha, Kratu, Bhṛgu, Vaśiṣṭha and Dakṣa. On the left was Nārada. Further away were Prahlāda and the Vasus. These are the āvaraṇa forms. In the first circle were Garuḍa and others, being the chief servants (pramukhaiḥ). In the second circle were Dhruva, Ambarīṣa and others. The others are clearly described here. They served with many words or with many speakers whose hearts were pure. They were all qualified. Or they all were dedicated (ātmabhiḥ) to Kṛṣṇa (amala—he takes away all obstacles). Since all the words mean Kṛṣṇa, all these meanings are appropriate. The words expressed different moods. Thus they were not repetitive or useless. Or he was served by all types of kīrtaṇa (vacobhiḥ) with different bhāvas--utterances of Kṛṣṇa and Nārāyaṇa. For the pārṣadas he was Kṛṣṇa the form of eternity, knowledge and bliss, the enjoyer of Ramā. For the Kumāras he was parabrahman. For Brahmā and others he was the supreme Lord, attracting everyone by his greatness. For the prajāpatis he was dharma personified, generating pious acts like sacrifice. For Prahlāda he was Śyāmasundara. For Nārada he was the best of the Yadus. For the Vasus he was the joy of Gokula. Thus there was excellence in the words. Their very natures were pure (amalātmabhiḥ). The śaktis are described as an āvaraṇa. Śrī is situated on his chest. She controls all wealth. The others are controllers of various qualities. Puṣṭi nourishes the body. Tuṣṭi nourishes the mind. Gīḥ controls words in general. Īlā controls prayers. Ūrjā is the śakti of the senses. There are twelve servants situated in the four directions starting from east, in groups of three. They constantly serve the lord with betel nut, cāmara etc.