Achintya means "inconceivable".
Krishna is the Supreme Personality of Godhead and cause of ALL causes.
He has divided Himself into "MANY" just so He can experience loving exchanges and NEVER be alone.
Even with Krishna LOVE can "NEVER" exist when there is just "ONE", or Him alone, no matter what the Mayavadi impersonalists and bogus Vaishnava sangas claim in their writings.
There MUST be "TWO" and for Krishna to experience that, He therefore devided Himself into TWO - Srimati Radharani and Krishna (Radharani is also known as Vishnu-sakti-tattva).
Krishna the Supreme Lord and cause of all there is, also expands as Balarama and ALL the other billions of Vishnu-tattva expansions that live on the perpetual Spiritual Vaikuntha Planets, and in the temporary material mundane creation as Maha Vishnu, Garbhodakashayi Vishnu and Paramatma.
Furthermore, Krishna expands Himself as the independent "free thinking" jiva-tattva souls, who He has ALLOWED them to have their "free will"
However, the jiva-tattva souls ALWAYS remain Krishna's expansions too, even though they are independent and have their own free will in the Spiritual Worlds, they ARE always simultaneously dependent on Krishna too because they ARE ETERNALLY part and parcel of Krishna, meaning EVERYTHING comes from Krishna.
Therefore "free will" can only exist if Krishna allows it, after all, as said above, EVERYTHING comes from Him.
And finally, in a league of his own, Krishna expanded Himself as Shiva-tattva who is neither Vishnu-tattva or jiva-tattva.
So "impersonalism" also means having no other "PERSONS" present and therefore being alone - being alone IS impersonalism.
Therefore without the presence of other "persons" around Krishna, then that only leaves "impersonalism".
Any 5 year old can understand this.
Just like the "Sun" has no meaning without the "Sun-rays", similarly, Krishna has no meaning without His expansions and devotees as Prabhupada explains in his "Nectar of Devotion".
Srila Prabhupada - "When Krishna wants to be attracted by a woman, He has to create such a woman from His own energy. That woman is Rādhārāṇī". (Srimad Bhagavatam Canto 3 Chapter 31 text 38 Purport)
Krishna divided Himself into "two" so He could experience loving exchanges.
For even Krishna, love can NEVER exist when there is just "one", there MUST be "two" Srimati Radharani and Krishna.
Therefore when Krishna wanted to experience loving emotions and affection with a women, He divided Himself into "two", Radha and Krishna, just so He could experience loving exchanges.
"Simultaneously one and difference" philosophy is the teachings of Lord Krishna Caitanya Mahaprabhu.
"Lord Śrī Kṛṣṇa is the reservoir of all pleasure, and Śrīmatī Rādhārāṇī is the personification of ecstatic love of Godhead.
These two forms had combined as one in Śrī Caitanya Mahāprabhu.
This being the case, Lord Śrī Caitanya Mahāprabhu revealed His real form to Rāmānanda Rāya". (Caitanya Caritamrta Madhya 8.282, Translation)
Sri Caitanya Mahāprabhuq -“I have now converted My body and mind into the ecstasy of Śrīmatī Rādhārāṇī; thus I am tasting My own personal sweetness in that form.”
Gaurasundara here informed Śrī Rāmānanda Rāya -
“My dear Rāmānanda Rāya, you were actually seeing a separate person with a fair-complexioned body, actually I am not fair. Being Śrī Kṛṣṇa, the son of Nanda Mahārāja, I am blackish, but when I come in touch with Śrīmatī Rādhārāṇī I become fair-complexioned externally.
Śrīmatī Rādhārāṇī does not touch the body of anyone but Kṛṣṇa.
I taste My own transcendental features by accepting the complexion of Śrīmatī Rādhārāṇī. Without Rādhārāṇī, one cannot taste the transcendental pleasure of Kṛṣṇa’s conjugal love.” (Caitanya Caritamrta Madhya 8.288, Translation)
Srila Prabhupada - "In this regard, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments on the prākṛta-sahajiyā-sampradāya, which considers Kṛṣṇa and Lord Caitanya to possess different bodies.
They misinterpret the words gaura aṅga nahe mora in text 287.
From that verse and the present verse we can understand that Lord Caitanya Mahāprabhu is nondifferent from Kṛṣṇa. Both are the same Supreme Personality of Godhead.
In the form of Kṛṣṇa, the Lord enjoys spiritual bliss and remains the shelter of all devotees, viṣaya-vigraha. And in His Gaurāṅga feature Kṛṣṇa tastes separation from Kṛṣṇa in the ecstasy of Śrīmatī Rādhārāṇī. This ecstatic form is Śrī Kṛṣṇa Caitanya. Śrī Kṛṣṇa is always the transcendental reservoir of all pleasure, and He is technically called dhīra-lalita.
Śrīmatī Rādhārāṇī is the embodiment of spiritual energy, personified as ecstatic love for Kṛṣṇa; therefore only Kṛṣṇa can touch Her.
The dhīra-lalita aspect is not seen in any other form of the Lord, including Viṣṇu and Nārāyaṇa.
Śrīmatī Rādhārāṇī is therefore known as Govinda-nandinī and Govinda-mohinī, for She is the only source of transcendental pleasure for Śrī Kṛṣṇa and the only person who can enchant His mind". (Caitanya Caritamrta Madhya 8.288, Translation and Purport)
Sri Krishna - “My dearest Śrīmatī Rādhārāṇī, please hear Me. I am speaking the truth. I cry day and night simply upon remembering all you inhabitants of Vṛndāvana. No one knows how unhappy this makes Me.” (Caitanya Caritamrta Madhya 13.149, Translation)
Srila Prabhupada - "It is said:
vṛndāvanaṁ parityajya padam ekaṁ na gacchati.
In one sense, Kṛṣṇa, the original Personality of Godhead (īśvaraḥ paramaḥ kṛṣṇaḥ sac cid ānanda vigrahaḥ) does not even take one step away from Vṛndāvana. However, in order to take care of various duties, Kṛṣṇa had to leave Vṛndāvana.
He had to go to Mathurā to kill Kaṁsa, and then He was taken by His father to Dvārakā, where He was busy with state affairs and disturbances created by demons.
Kṛṣṇa was away from Vṛndāvana, and He was not at all happy, as He plainly disclosed to Śrīmatī Rādhārāṇī. She is the dearmost life and soul of Śrī Kṛṣṇa, and He expressed His mind to Her as follows". (Caitanya Caritamrta Madhya 13.149, Translation and Purport)
Srila Prabhupada - "Śrī Kṛṣṇa continued: “All the inhabitants of Vṛndāvana-dhāma—My mother, father, cowherd boyfriends and everything else—are like My life and soul. And among all the inhabitants of Vṛndāvana, the gopīs are My very life and soul.
And among the gopīs, You, Śrīmatī Rādhārāṇī, are the chief. Therefore You are the very life of My life. Śrīmatī Rādhārāṇī is the center of all Vṛndāvana’s activities. In Vṛndāvana, Kṛṣṇa is the instrument of Śrīmatī Rādhārāṇī; therefore all the inhabitants of Vṛndāvana still chant “Jaya Rādhe!”
From Kṛṣṇa’s own statement given herein, it appears that Rādhārāṇī is the Queen of Vṛndāvana and that Kṛṣṇa is simply Her decoration. Kṛṣṇa is known as Madana mohana, the enchanter of Cupid, but Śrīmatī Rādhārāṇī is the enchanter of Kṛṣṇa. Consequently Śrīmatī Rādhārāṇī is called Madana-mohana-mohinī, the enchanter of the enchanter of Cupid". (Caitanya Caritamrta Madhya 13.150, Translation and Purport)
"Of all the gopīs, Śrīmatī Rādhārāṇī is the chief. She is a jewel mine of ecstatic love and the source of all purified transcendental conjugal mellows". (Caitanya Caritamrta Madhya 14.160, Translation)
"Of all the gopīs, Rādhārāṇī is the dearmost. Similarly, the lake known as Rādhā-kuṇḍa is very dear to the Lord because it is very dear to Śrīmatī Rādhārāṇī". (Caitanya Caritamrta Madhya 18.7, Translation)
"Lord Kṛṣṇa, the Supreme Personality of Godhead, who appeared as the son of Nanda Mahārāja, is the supreme hero in all dealings. Similarly, Śrīmatī Rādhārāṇī is the topmost heroine in all dealings". (Caitanya Caritamrta Madhya 23.66, Translation)
Srila Prabhupada - "Viṣaya and āśraya are two very significant words relating to the reciprocation between Kṛṣṇa and His devotee.
The devotee is called the āśraya, and his beloved, Kṛṣṇa, is the viṣaya.
Different ingredients are involved in the exchange of love between the āśraya and viṣaya, which are known as vibhāva, anubhāva, sāttvika and vyabhicārī.
Vibhāva is divided into the two categories ālambana and uddīpana.
Ālambana may be further divided into āśraya and viṣaya. In the loving affairs of Rādhā and Kṛṣṇa, Rādhārāṇī is the āśraya feature and Kṛṣṇa the viṣaya. The transcendental consciousness of the Lord tells Him, “I am Kṛṣṇa, and I experience pleasure as the viṣaya. The pleasure enjoyed by Rādhārāṇī, the āśraya, is many times greater than the pleasure I feel.”
Therefore, to feel the pleasure of the āśraya category, Lord Kṛṣṇa appeared as Śrī Caitanya Mahāprabhu". (Caitanya Caritamrta Adi 4.135, Purport)
Srila Prabhupada - "Among the gopīs, Śrīmatī Rādhikā is the foremost. She surpasses all in beauty, in good qualities, in good fortune and, above all, in love. Among all the gopīs, Śrīmatī Rādhārāṇī is the most exalted. She is the most beautiful, the most qualified and, above all, the greatest lover of Kṛṣṇa". (Caitanya Caritamrta Adi 4.214, Translation and Purport)
"Rādhā is the beloved consort of Kṛṣṇa, and She is the wealth of His life. Without Her, the gopīs cannot give Him pleasure". (Caitanya Caritamrta Adi 4.218, Translation)
Srila Prabhupada - "Distinguishing between pure devotees and internal or confidential devotees, Śrī Rūpa Gosvāmī, in his book Upadeśāmṛta, traces the following gradual process of development. Out of many thousands of karmīs, one is better when he is situated in perfect Vedic knowledge. Out of many such learned scholars and philosophers, one who is actually liberated from material bondage is better, and out of many such persons who are actually liberated, one who is a devotee of the Supreme Personality of Godhead is considered to be the best.
Among the many such transcendental lovers of the Supreme Personality of Godhead, the gopīs are the best, and among the gopīs Śrīmatī Rādhikā is the best.
Śrīmatī Rādhikā is very dear to Lord Kṛṣṇa, and similarly Her ponds, namely, Śyāma-kuṇḍa and Rādhā-kuṇḍa, are also very dear to the Supreme Personality of Godhead". (Caitanya Caritamrta Adi 7.18-19, Purport)
"Kṛṣṇa’s desire in the rāsa-līlā circle is perfectly complete, but Śrīmatī Rādhārāṇī is the binding link in that desire".(Caitanya Caritamrita Madhya-lila 8.113, Translation)
“The body of Śrīmatī Rādhārāṇī is a veritable transformation of love of Godhead; She is the dearmost friend of Kṛṣṇa, and this is known throughout the world". (Caitanya Caritamrta Madhya 8.162, Translation)
"That supreme ecstasy of Śrīmatī Rādhārāṇī is the essence of spiritual life. Her only business is to fulfill all the desires of Kṛṣṇa". (Caitanya Caritamrta Madhya 8.164, Translation)
"Śrīmatī Rādhārāṇī is the topmost spiritual gem, and the other gopīs—Lalitā, Viśākhā and so on-are expansions of Her spiritual body". (Caitanya Caritamrta Madhya 8.165, Translation)
Srila Prabhupada - "In his Amṛta pravāha bhāṣya, Śrīla Bhaktivinoda Ṭhākura states, “Śrīmatī Rādhārāṇī is the creeper of love of Godhead, and the gopīs are exactly like twigs, flowers and leaves. When water is sprinkled on the creeper, the twigs, flowers and leaves indirectly receive all the benefits of the creeper itself. But water sprinkled directly on the twigs, leaves and flowers is not as effective as water sprinkled on the creeper’s root.
The gopīs are not as pleased when they directly mix with Kṛṣṇa as when they serve to unite Śrīmatī Rādhārāṇī with Kṛṣṇa.
Their transcendental pleasure lies in uniting Them.” Of all the gopīs, Śrīmatī Rādhārāṇī is the topmost". (Caitanya Caritamrta Madhya 8.210, Purport)
Srila Prabhupada - "In the Ādi Purāṇa the Supreme Personality of Godhead Himself says:
na tathā me priyatamo brahmā rudraś ca pārthiva na ca lakṣmīr na cātmā ca yathā gopī-jano mama
“Lord Brahmā, Lord Śiva, the goddess of fortune and even My own self are not as dear to Me as the gopīs.”
Of all the gopīs, Śrīmatī Rādhārāṇī is the topmost. Rūpa Gosvāmī and Sanātana Gosvāmī are the most exalted servitors of Śrīmatī Rādhārāṇī and Lord Śrī Caitanya Mahāprabhu.
Those who adhere to their service are known as rūpānuga devotees". (Caitanya Caritamrta Madhya 8.246, Purport)*..^
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