Krsna, as His original childhood form, NEVER leaves Goloka-Vrindavana therefore, when He does come to our earth globe in the material creation, He comes as His Visnu-tattva expansion, who then plays the part of Krsna in the material world.
As said above, Krsna in Goloka-Vrindavan actually never kills demons there because they do not exist there in the spiritual world.
Vaikuntha also means "without anxiety" so how can there be demons there, or even separation from Kṛṣṇa there?
Only in the "facsimile Vrindavana" in the material world on this earth, do demons exist and are killed by Visnu while playing the role of Krsna here in the material creation.
Krsna is the original Form of Godhead from whom all others expand from.
This means Lord Caitanya Mahaprabhu, being the combination or unity of Srimati Radharani and Krsna, is also a Visnu-tattva expansion of Krsna.
Srila Prabhupada - "In the category of Visnu-tattva there is no loss of power from one expansion to the next, any more than there is a loss of illumination as one candle kindles another. Thousands may be kindled by an original candle, and all will have the same candle power. In this way it is to be understood that although all the Visnu-tattvas, from Krsna and Lord Caitanya to Rama, Narasimha, Varaha, and so on, appear with different features in different ages, all are equally invested with supreme potency." (CC, Adi 3.71, Purport)
Srila Prabhupada's candle analogy draws on a traditional example found in the Brahma-samhita (5.46), objectively establishing Krsna as supreme among manifestations of the Lord-
Srila Prabhupada - "The light of one candle being communicated to other candles, although it burns separately in them, is the same in its quality. I adore the primeval Lord Govinda [Krsna], who exhibits Himself equally in the same mobile manner in His various manifestations. Brahma states this even more directly earlier in that same work (5.1)-
Lord Brahma - "Krsna, who is known as Govinda, is the Supreme Godhead. He has an eternal blissful spiritual body. He is the origin of all. He has no other origin, and He is the prime cause of all causes." (BS, 5.1)
And then again (5.39)-
Lord Brahma - "I worship Govinda, the primeval Lord, who by His various plenary portions appeared in the world in different forms and incarnations, such as Lord Rama, but who personally appears in His supreme original form as Lord Krsna." (BS, 5.39)
Brahma reiterates this point in the Srimad-Bhagavatam (10.14.14) after seeing Krsna produce innumerable Visnu forms from His transcendental body. Addressing Krsna, Brahma says-
“Are You not the original Narayana [Visnu], O supreme controller, since You are the Soul of every embodied being and the eternal witness of all created realms? Indeed, Lord Narayana is Your expansion, and He is called Narayana because He is the generating source of the primeval water of the universe. He is real, not a product of Your illusory Maya.” (SB Canto 10 Ch 14 text 14)
So, while full manifestations of Krsna are all equal, there is the fact that one comes first meaning Krsna is the original Supreme Personality of Godhead.
In this capacity He is known as avatari—the source of all incarnations—as opposed to avatara. Krsna and His full incarnations are the same Supreme Person in different guises for distinct purposes, ranging from accepting the regal worship of His servitors in the spiritual world to intimate exchanges with His confidential devotees in Vrindavan.
According to Srimad Bhagavatam, the oneness of Krsna's many expansions exists in the realm of "tattva", which means "philosophical truth".
But there is a higher principle in Vaisnavism, known as rasa, or the ecstatic interactions of the spiritual realm.
It is true that several Vaisnava lines, such as the Sri Sampradaya, see Visnu, also known as Narayana, is seen as the highest manifestation of God. That is their prerogative. However, the devotees of Krsna understanding the common identity of Krsna and Visnu, respect the devotion of Visnu's devotees.
When Sri Caitanya Mahaprabhu met with members of this lineage, for example, He was pleased to see how devoted they were to Visnu.
Similarly, in Sanatana Goswami's Brihad-bhagavatamrita (2.4.99–107) we learn that the residents of Vaikuntha, the majestic kingdom of God, prefer Visnu to Krsna.
Sanatana Goswami reveals this to be their particular bhava, or emotion, and it is pleasing to Krsna that Narayana's devotees in Vaikuntha see Him in that way.
But those who come in the line of Caitanya Mahaprabhu, who revealed an esoteric side of the Vaisnava tradition, see Krsna as Supreme Personality of Godhead and cause of all causes, knowing Him to be the original Personality of Godhead and source of all Narayan and Visnu forms of God.
While this was certainly the bhava taught by Mahaprabhu, it can also be demonstrated objectively with texts such as the Srimad-Bhagavatam and the Brahma-samhita.
It is the Srimad Bhagavatam that makes the most famous statement about Krsna's primary position -
ete chamsha-kalah pumsah
krsnas tu bhagavan svayam
"All of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Sri Krsna is the original Personality of Godhead." (SB Canto 1 Ch 3 text 28)
The First Canto’s third chapter proves this point, its first four verses glorify the Visnus who appear in the beginning of creation, and then it lists a number of important incarnations, including Krsna Himself. It is only at the end of the list that we find the words-
"Krsnas tu bhagavan svayam"- Krsna is God Himself"
These words confirm Bhagavatam's statement that Krsna is the Supreme Godhead and cause of all causes.
Srila Prabhupada's commentary on this text is very clear-
Srila Prabhupada - "In this particular stanza Lord Sri Krsna, the Personality of Godhead, is distinguished from other incarnations. According to Srila Jiva Goswami's statement, in accordance with authoritative sources, Lord Krsna is the source of all other incarnations. It is not that Lord Krsna has any source of incarnation."
According to Sri Jiva Goswami, this verse (krsnas tu bhagavan svayam) is the paribhasa-sutra of the entire 18,000-verse Bhagavatam.
A paribhasa-sutra states the central theme of a literary work.
In his Krsna-sandarbha (Anuccheda 73), Sri Jiva elaborates, writing that the many verses of the Bhagavatam might be compared to an army, with this verse the monarch who commands that army. He further shows that, according to this verse and many others, Krsna is the original form of God and the ideal object of pure devotional service.
Jayadeva Goswami's Gita Govinda (circa twelth century) also proclaims Lord Krsna's primary position among incarnations, reinforcing the teaching of the Bhagavatam.
After listing ten prominent incarnations of Visnu in the book's first chapter, Jayadeva concludes by stating that Krsna is their original source.
In fact, Jayadeva implies Krsna's preeminence throughout the Gita Govinda and states it explicitly in Act 1, Verse 16 (da śakriti-krite krsnaya tubhyam namah):
"O Krsna, I offer my obeisances unto You, who assume these ten spiritual forms."
Krsna's unique qualities.
In the Bhakti rasamrita sindhu, Rupa Goswami lists sixty-four characteristics or qualities exhibited by Krsna.
Fifty of these attributes can be found in an ordinary soul (jiva-tattva or marginal living entity) which is 78.125% of Krsna's 64 qualities.
Lord Brahma and the demigods (except for Siva who is in a league of his own) are also marginal living entities or jiva-tattva souls within the material creation.
Lord Siva possess fifty-five attributes or 85.938% of Krsna's 64 qualities, and is neither jiva-tattva or Visnu-tattva.
Visnu/Narayana forms of God displays up to sixty of these attributes (93.75%) our of Krsna's 64 qualities.
But the remaining "four" are found ONLY in Krsna, and unique to ONLY Him, not found in all other manifestations of the Supreme like Visnu and Narayana including Balarama.
The four qualities unique to Krsna are as follows-
1. Lila-madhurya: He exhibits numerous wonderful pastimes for the pleasure of His devotees.
2. Bhakta-madhurya: He interacts with loving devotees in intimate ways.
3. Venu-madhurya: He plays on His divine flute, thus attracting all souls.
4. Rupa-madhurya: His beautiful form is incomparable, unrivaled in all of existence.
Embedded in these explanations of Krsna's supreme position is something more fundamental.
Krsna's supremacy underscores the superiority of love over power, sweetness over opulence.
Bhaktivinoda Thakura - "As much as my Sri Krsna is endowed with utmost sweetness [madhurya], similarly the Lord of Vaikuntha is endowed with absolute opulence and grandeur [aishvarya]. Lord Krsna as Vrajendra-nandana [the darling of the king of Vraja] never gives up this same opulence, but such aspects of His spiritual grandeur are considered unimportant by His pure devotees." (Navadvipa Bhava Taranga (118)
In other words, while Krsna sometimes reveals an opulent side that parallels that of Visnu, as, for instance, when He enacts His kingly pastimes in Dwarka, Visnu never displays the sweetness associated with Krsna and His associates. Therefore, it can be said that Krsna has something not found in Visnu—pastimes of intimate, familiar love.
But keep in mind, Krsna never leaves Goloka-Vrindavana and when He comes to the facsimile Vrindavana in the material creation it is Visnu playing the role of Krsna as painting below reveals. As said above, Krsna in His original Vrindavana form never kills demons in the material creation because He never leaves the Spiritual world. It is Visnu who kills demons while playing the role of Krsna in the material creation.
Most beliefs in God, even in the Vaisnava tradition, naturally evoke awe and reverence, such as in the Vaikuntha Planets with Narayana and Visnu where the jiva-souls have an all in reverence relationship with Visnu who they know and worship as the Supreme God.
However, in Goloka-Vrindavan it is different, no one sees this young Cow herd boy Krsna as God, nor do they care about such thinking. Krsna to then is simply their dear friend and protector who evokes intimacy, friendship, personal reciprocation, loving exchanges and voluntary relationships in Goloka-Vrindavan, the top most spiritual planet.
It is this, beyond all else, that distinguishes Krsna among other manifestations or expansions of the Supreme Personality of Godhead. And voluntary loving exchanges, as we all know, is the highest phenomenon in all of existence.
In conclusion, the Gaudiya Vaisnava vision of the Divine is that all forms of Godhead are equal—since there is only one God—but Krsna enjoys a special position as the "candle who lights all the other candles.
In addition to His ontologically prior position as the source of all Visnu manifestations of the Supreme, He exudes a sweetness and intimacy that eclipses the power and majesty of other divine forms. In fact, His all-attractive nature (Krsna means "the all-attractive one") even attracts other manifestations of the Lord.
Srila Prabhupada explains that Krsna is known as Madana-mohana because He conquers the mind of Cupid (Madana). When He stands in a three-curved way, He attracts all living entities, including the demigods. Indeed, He even attracts the Narayana/Visnu form presiding in every Vaikuntha planet.
Srila Prabhupada - "There is no beauty to compare with that of Krsna, who is the origin of Narayana and all other incarnations, for no one possesses beauty equal to or greater than Krsnas.
Otherwise, why would the goddess of fortune, the constant companion of Narayana, give up His association and engage herself in penance to gain the association of Krsna?
Such is the superexcellent beauty of Krsna, the everlasting splender of all beauty. It is from that beauty that all other beautiful things emanate." (TLC, Ch 10)*^*
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