Srila Prabhupada - "God is also human form. "Man is made after the shape of God." So Kṛṣṇa is also like human form, two hands, two legs." The human form is also the full manifestation of the jiva-soul." (Melb, Australia May 20, 1975)
Srila Prabhupada - "The spirit soul is NOT formless; it has got form, the spirit soul always has form and is expressed as hands, legs, heads, everything. But with our material eyes at the present, our gross eyes, we cannot see these facts; therefore we foolishly believe the jiva-souls have no form." (Lecture BG, Ch 2 Text 14 - Mexico, Feb 14, 1975)
Devotee - "What is the form of the spiritual body. If the spirit soul is non-material, what is the form?"
Srila Prabhupāda - "There is form, just like this material body is compared with the dress. Now, just like in your present material form you have got hand; therefore your coat has got hand. You have got legs; therefore your pant has got legs. Therefore it is to be assumed that the spirit soul always has got form, and is expressed as hands, legs, heads, everything. The spirit soul is not formless; it has got form. But with our material eyes at the present, gross eyes, we cannot find it; therefore we say and foolishly believe it has no form." (Lecture BG, Ch 2 Text 14, Mexico, Feb 14, 1975)
Devotee - "Śrīla Prabhupāda, you state that spirit soul has form."
Srila Prabhupāda - "Yes."
Devotee - "Otherwise, how is the material body grown to accommodate the spirit soul? Just like a shirt has no form, but when it's put on the body, it takes the shapes of the body. Does that mean that the spirit soul has the shape of the body that is accommodating it?"
Srila Prabhupāda - "Yes, you have got body, a shape, very minute shape that we cannot see, we cannot measure. Therefore in the Bhagavad-gītā it is said, "anumeyam," what is that word used? Aprameyam, you cannot measure but it has a form. What is the length and breadth of that form? That is not in your power, but it is not material. If you have spiritual power then you can measure it. And that measurement is also given in the śāstra. What is that? One ten-thousandth part of the tip of the hair. Hair is a very small point. And divide it into ten thousand parts. That one part is the measure, magnitude of the soul.
keśāgra-śata-bhāgasya
śatadhā kalpitasya ca
jīva-bhāgaḥ sa vijñeyaḥ
sa cānantyāya kalpate
(CC Madhya 19.140)
Everything is there. But you have no eyes to see, how to see one ten-thousandth portion of the top of the hair? You cannot see even the original top of the hair. Everything is there. We must have the proper eyes." (Lecture SB, Canto 1 Ch 16 text 24 - Hawaii, January 20, 1974)
Hayagrīva dasa - "Aquinas believed that God is the only single essence that consists of pure form. He felt that matter is only a potential and, in order to be real, must assume a certain shape or form.
"Being in the universe have to acquire an individual form in order to actualize themselves. When matter unites with form, the form gives an object its individuality and personality. A bodily form gives an object its individuality and personality."
Srila Prabhupāda - "Yes, the matter has no form. The spirit soul has got form. Though the matter is covering the actual form of the spirit soul, the matter appears to have form. Just like the original cloth has no form, but when the tailor cuts the cloth according to the body of the person, then the shirt and coat takes a form. The matter itself has no form. When you take clay, it has no form, but if you make it like a doll, like a man or woman, then it has a form. When the change the clay, and you manufacture a fort, then the fort has form. So form and formlessness is of the matter, but in the spiritual world everything has got form. The spirit soul has got form. God has got form. This is the truth."
Hayagrīva dasa - "Aquinas believed that only God and the angels have form that is not material. There is no difference between God's form and His spiritual self."
Srila Prabhupāda - "Yes, as in the material world any form-man or beast or anyone—in the outward, external covering is matter, but within the matter there is the soul. The soul has form and God has form. That is real form. And the material form is simply shirting and coating over the spiritual body." (Philosophy Discussion on Thomas Aquinas)
Hayagrīva dasa - "He considered that matter was necessary to give the soul form."
Srila Prabhupāda - "No, he has got his original form."
Hayagrīva dasa - "Original form?"
Srila Prabhupāda - "Yes."
Hayagrīva dasa - "Which is the form of the body."
Srila Prabhupāda - "Original form (like Krsna's Bodily, that is the form of the spirit."
Hayagrīva dasa - "Of the spirit."
Srila Prabhupāda - "Yes, and the form of the body takes place on account of the form of the spirit. This is very nice example. The cloth has no form, but when it is cut according to the form of the gentleman, it takes a form. Similarly, matter has no form. When it is coated on the spiritual form of the soul, it takes the form. This is very easy to understand." (Philosophy Discussion on Thomas Aquinas beliefs)
Devotee – "Is the original body of the spirit soul a human form?"
Srila Prabhupada – "Yes, human form. God is also human form. "Man is made after the shape of God." I think there is in the Bible. Is it not? So God is also like human form. Here you see Krsna, two hands, two legs."
Hari-sauri – "How do we understand, then, that there are peacocks and flowers and trees in the spiritual world? Are these not eternal forms?"
Srila Prabhupada – "[describing material form first]: Yes. They are more covered. Just like if you cover your body with blanket, the hands and legs are invisible. But you are not the blanket. So the trees and plants, they are more covered. They are not in full manifestation. The human form is the full manifestation of the soul."
Hari-sauri - "They are covered in the spiritual world?"
Srila Prabhupada - "Not in the spiritual world, there that is voluntary, some devotee wants to serve Krsna as flower; they become flower there. If I want to be a flower I shall lie down at the lotus feet of Krsna, he becomes flower, voluntarily, and he can change his, from flower to human body. That is spiritual life. There is no restriction. If some devotee wants to serve Krsna as cow, he serves Krsna as cow, as calf, as flower, as plant, as water, as ground, field, or as father, as mother, as friend, as beloved, anything. It is inconceivable, yet a fact." (SB, Canto 6 Ch 1 Text 1-4 - Melb, Australia May 20, 1975)
The jiva-souls are eternal spiritual living PERSONS and can never be destroyed, terminated or extinguished, the jiva-souls are indestructible.
Bhagavad Gita As It Is - “Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.” (BG, Ch 2 Text 12)
Bhagavad Gita As It Is - "For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain." (BG, Ch 2 text 20 “corrected” 1983 edition)
Srila Prabhupada – “There are no new souls, new and old are due to this material body, but the jiva-soul is never born and never dies, so if there is no birth, how can there be new souls?” (Letter to Jagadisa dasa, 7/9/1970)
There is no origin to Krsna's marginal energy (an unlimited number of individual jiva-souls), who have existed for as long as Krsna has existed which is eternity.
There is a fine line between everything being "all-one" as the impersonal "dead matter" (material energy) is, and the varigatedness of the "living spiritual energy" represented as unlimited "individual spiritual bodily units" (personalities)
Personalised spiritual living energy begins with Krsna, the Supreme Personality of Godhead and cause of all causes, and His Visnu-tattva expansion, Lord Siva and the jiva-souls who also all have eternal bodily individual spiritual forms.
Spiritual energy is NOT "all-one" like matter is, spiritual energy is eternally a collective of "individual units" seen perpetually as personal bodily forms. In this way the spiritual energy IS a collective of eternal individual indestructible bodily personalities.
Srila Prabhupada - "God is also human form. "Man is made after the shape of God." So Kṛṣṇa is also like human form, two hands, two legs." The human form is also the full manifestation of the jiva-soul." (Melb, Australia May 20, 1975)
Krsna's Body and the eternal spiritual bodily forms of His jiva-soul expansions, are NOT all "one" like the material energy is.
For example, when one's material bodily vessel they are in as a passenger eventually decomposes and ceases to work, the material bodily vessel breaks down and merges back into the "oneness" of material energy.
While the eternal individual jiva-soul moves on to another material vessel, or merges as an individual unit in the impersonal Brahmajyoti, or enters the eternal spirtual realm of the Vaikuṇṭha planets and Goloka-Vrindavana.
The jiva-souls in Goloka-Vrindavana also can choose to enter the Vaikuntha planets where they manifest from their two-armed form to a four armed form like Visnu's form.
The marginal living entities or jiva-soul's original bodily form is made up of-
Sat - eternity,
Cit - knowledge,
Ananda - bliss,
Vigraha - perpetual spiritual bodily form.
Being an "inactive" (dormant) so-called "spiritual spark" in the impersonal Brahmajyoti is an already fallen unnatural condition of the jiva-soul, who in their full potential, are a spiritual bodily PERSON fully active like Krsna in the spiritual world serving Him explained above, which is the jiva-soul's natural eternal home.
Krsna's effulgence is known as the dormant (impersonal) Brahmajyoti made up of a collective of "inactive" (dormant) individual jiva-souls appearing there as "spiritual individual sparks" in their "fallen" unnatural state."
As said above, appearing in that "fallen condition" as a spiritual spark is the unnatural condition of the jiva-soul, who in their full potential, IS an active PERSON as a spiritual bodily form happily voluntarily engaged in the service of Krsna or Visnu.
Srila Prabhupada - "Existence in the impersonal Brahmajyoti is also within the category of non-Krsna consciousness and a fallen condition therefore, those who are in the brahman effulgence are also in a fallen condition, so there is no question of falling down from a fallen condition. We do not accept anyone elevated to the brahman effulgence as actually liberated, the living entities first falling down to this material world are NOT from the impersonal brahman. When fall takes place, it means falling down from the non-fallen condition and that non-fallen condition is Krsna cconsciousness. So long one can maintain pure Krsna consciousness he is NOT fallen down. As soon as he becomes out of Krsna consciousness immediately he is fallen down. Those who are thinking that they are liberated by being situated in brahman effulgence are described in the Srimad-Bhagavatam as impurely intelligent. So, we do not accept anyone elevated to the brahman effulgence as actually liberated. In other words, they are actually not liberated, and because they are not actually liberated they again come down to the material world." (Letter to Revatinandana dasa, Los Angeles 13 June, 1970)
Srila Prabhupada - "The impersonalist philosophy is oneness. So how there be love with just one? Is it possible? Have you got any such experience that love means one? No. Love means two. There MUST be two, the lover and the beloved. Kṛṣṇa is already lover. He loves you so much that He's trying to get you back. That is Kṛṣṇa's attempt. "Please, My dear boy, or My dear friend, My dear servant." (Lecture SB, Canto 2 Ch 1 text 3, Paris, June 12, 1974)
As said above, appearing in that "fallen condition" as a bodiless "spiritual spark" is the unnatural condition of the jiva-soul, who in their full potential IS a PERSON as a spiritual bodily form originally like Krsna's form. Therefore, the full potential and original feature of all marginal living entities (jiva-souls), is a two-arm form like Krsna's Body.
Srila Prabhupada - "The spirit soul's form is expressed as hands, legs, heads, everything, we cannot see these facts; therefore we foolishly believe the jiva-souls have no form." (Lecture BG 2 Ch 14 - Mexico, Feb 14, 1975)
Srila Prabhupāda - "The spirit soul has got form but with our material eyes we foolishly believe it has no form." (Lecture BG 2 Ch 14, Mexico, Feb 14, 1975)
Srila Prabhupada – "Man is made after the shape of God, so God is also like human form. Here you see Krsna, two hands, two legs." (SB Canto 6 Ch 1 text 1-4, Melb, May 20, 1975)
Srila Prabhupada - "In the spiritual world service there that is voluntary. If some devotee wants to serve Krsna as cow, he serves Krsna as cow, as calf, as flower, as plant, as water, as ground, field, or as father, as mother, as friend, as beloved, anything because it is voluntary." (SB, Canto 6 Ch 1 text 1-4, Melb, May 20, 1975)
The original eternal form of the jiva-souls are NOT some impersonal formless spark in the Brahmajyoti or Brahman as the impersonalists and mayavadis believe, nor does the jiva-souls originate from the Body of Maha-Visnu.
Srila Prabhupada - "When fall down takes place, it means falling down from the non-fallen condition. The non-fallen condition is Krsna consciousness, existence in the impersonal brahman is also within the category of non-Krsna consciousness. Those who are in the brahman effulgence are also in the fallen condition, so there is no question of falling down from a fallen condition."(Letter to, Revatinandana, Los Angeles 13 June, 1970)
Srila Prabhupāda - "We are only a (dormant bodiless) spark (while fallen in the impersonal Brahmajyoti). But because we are spirit, we cannot remain in that fallen impersonal stage. The jiva-soul wants to enjoy, so for as long as one has forgotten (their spiritual bodily origin while outside of the spiritual atmosphere), one develops a body which is called matter."
Śyāmasundara - "Does the jiva-soul develop a spiritual body?"
Srila Prabhupāda - "No, he is spirit, spiritual identity already. But as we are developing material body, similarly we can revive spiritual body."
Revatīnandana - "You very clearly explained to me once in a letter that if the jiva-soul then goes into the brahmajyoti, he is considered still fallen. Does that means the whole brahmajyoti is composed of fallen jiva-souls? You see my question? If I go there, I'm a jīva-soul, and if I go to the brahmajyoti am I still fallen?"
Srila Prabhupāda - "Yes."
Revatīnandana - "That means all jīva-souls there are also fallen souls."
Srila Prabhupāda - "Yes." (Aug 17, 1971, London)
As said above, the original form of the jiva-souls is a "two-arms, two-leg" form like Krsna, and their original (eternal) home is either in the Vaikuntha planets or with Krsna and Caitanya Mahāprabhu on Goloka Vrindavana.
Only when the jiva-souls voluntarily choose to leave Goloka-Vrindavana and enter the Vaikuntha planets, can they manifest a four armed form like Lord Visnus or Lord Narayana but also can appear in unlimited other forms their too.
There are unlimited different perpetual Vaikuntha planets that take up 3/4 of the spiritual sky, each planet having their own Visnu form and unique name that describes the pastimes on their particular Vaikuntha planet. Visnu/Narayana Forms are all expansion of Krsna via Krsna's first expansion, His older brother Balarama.
There are also three other major Visnu expansions that build and manage the material temporary creation which takes up 1/4 of the spiritual sky.
1 - Kāraṇodakaśāyī Viṣṇu (Maha-Visnu)
2 - Garbhodakashayi Visnu (Hiraņyagarbha)
3 - Kshirodakashayi Visnu (Paramatma or Super-Soul)
1 - Kāraṇodakaśāyī Viṣṇu (Maha-Visnu) creates all the massive Brahmanda material universes that originate from the pores and breathing of His Body.
2 - Garbhodakashayi Visnu enters deep inside each Brahmanda universe and creates a secondary smaller universe where Brahma appears from Garbhodakasayi Visnu on top of a lotus flower that has grown from His naval and further creates many planetary systems (14 in our material universe)
3 - Kshirodakashayi Visnu (Paramatma or Super-Soul), who accompanies each individual jiva-soul to the material creation and stays with them as they transmigrate theough the species of life (the cycle of birth and death) in the material world.
Krsna is always complete in Himself and can never be alone because He is always enjoying with His unlimited variety of expansions of who the jiva-souls are just one category of living entity. How Krsna is fully complete within Himself is understood in this way. Krsna is never alone and has never been alone because everything is situated in Him as one and simultaneously different from Himself.
This means Krsna is simultaneously one individual Personality and simultaneously many personalities but in different categories, this is the full potential of Lord Krsna the Supreme Personality of Godhead and cause of all causes. Krsna is fully satisfied in Himself, that includes enjoying through all of His expansions that are His parts and parcels, in this way Kṛṣṇa is never alone as He can expand Himself to be many.
It is not that Krsna is just in our hearts, the fact is, all jiva-souls (marginal living entities) are ALWAYS part and parcel of Krsna. In other words, Krsna is never alone just like the Sun-disc can never exist alone without the presence of the surrounding sun-rays.
Krsna is compared to the Sun-disc and the different types of living entities are compared to the sun-rays.
The Sun-disc and the sun-rays cannot exist without each other, just like Krsna is always surrounded by His parts and parcels. Krsna is the Supreme Lord and is simultaneously one with all that exists, but also different from all of His expansions as the beautiful cowherd boy in Vrindavana with all His boy friends and girl friends. Krsna's eternal consort Srimati Rādhārāṇī is none different from Him and is the manifestation of the pleasure potency of Krsna and is His internal potency.
Guest - "Srila Prabhupāda, are we expansions of Rādhā?"
Srila Prabhupada - "No, Rādhā is the internal potency, we are marginal potency (the jiva-souls). Of course, originally, in that sense, everything is Kṛṣṇa's expansion. Sarvaṁ khalv idaṁ brahma. But even there are expansions... That is the difference between Māyāvāda philosophy and Vaiṣṇava philosophy. Lord Caitanya Mahāprabhu teaches "acintya bhedā bheda tattva" meaning we are always simultaneously one and different spiritual beings. Always. We should remember. We are expansion of Kṛṣṇa, we are expansion of Rādhā also because Rādhā is also expansion of Kṛṣṇa. But still, different. That is our philosophy-
"One and different simultaneously - Acintya bhedābheda."
"Caitanya Mahāprabhu's philosophy is "inconceivable simultaneously one and different."
This is explained in the Seventh Chapter of Bhagavad-gītā. The energies and the energetic is the same. Śakti-śaktimator abheda. Just like the sun-disc and the sunshine (sun-rays) are technically the same and no difference. But the molecules of the sunshine particles ate not equal to the sun-disc. These truths we shall always remember. Acintyāḥ khalu ye bhāvāḥ. Therefore these truths are inconceivable, we are simultaneously one with Kṛṣṇa and Rādhā, and at the same time different." (BG, Ch 4 text 5, Montreal, June 10, 1968)
Srila Prabhupada - "Rādhā and Kṛṣṇa are "one and the same", but They have assumed two bodies. Thus They enjoy each other, tasting the mellows of love. The two transcendentalists Rādhā and Kṛṣṇa are a puzzle to materialists. The description of Rādhā and Kṛṣṇa from the diary of Śrīla Svarūpa Dāmodara Gosvāmī is a condensed explanation, but one needs great spiritual insight to understand the mystery of these two personalities.
One is enjoying in two.
Śrī Kṛṣṇa is the potent factor, and Śrīmatī Rādhārāṇī is the internal potency. According to Vedānta philosophy, there is no difference between the potent and the potency; they are identical. Radha and Krsna are "one" in "two bodies" but united in one body as Lord Caitanya Mahāprabhu. We cannot differentiate between one and the other, any more than we can separate fire from heat. Everything in the Absolute is inconceivable in relative existence. Therefore in relative cognizance it is very difficult to assimilate this truth of the oneness between the potent and the potency.
The philosophy of inconceivable oneness and difference propounded by Lord Caitanya is the only source of understanding for such intricacies of transcendence. In fact, Rādhārāṇī is the internal potency of Śrī Kṛṣṇa, and She eternally intensifies the pleasure of Śrī Kṛṣṇa. Impersonalists cannot understand this without the help of a mahā-bhāgavata devotee. The very name "Rādhā" suggests that Śrīmatī Rādhārāṇī is eternally the topmost mistress of the comforts of Śrī Kṛṣṇa.
As such, She is the medium transmitting the living entities (jiva-souls) service to Śrī Kṛṣṇa. Devotees in Vṛndāvana therefore seek the mercy of Śrīmatī Rādhārāṇī in order to be recognized as loving servitors of Śrī Kṛṣṇa." (CC Adi 4.56, Translation and Purport)
Srila Prabhupada - "When Krsna wants to be attracted by a woman, He has to create such a woman from His own energy. That woman is Rādhārāṇī." (SB, Canto 3 Ch 31 text 38 Purport)
Krsna divided Himself into "two" just so He could experience loving exchanges and the second person is Srimati Radharani, for even Krsna love can never exist when there is just "one", there must be two, therefore He expands Himself as Srimati Radharani. Kṛṣṇa also expands Himself as unlimited Visnu-tattva forms beginning with Balarama who, in Kṛṣṇalila (pastimes), is Krsna's older brother. All Visnu-tattva expansions of Krsna have 93.75% of Krsna’s qualities which is having 60 of Krsna's 64 qualities.
The 4 qualities out of Krsna's 64 that not even Visnu/Narayana have, are as follows-
(1) He is the performer of wonderful varieties of pastimes (especially His childhood pastimes),
(2) He is surrounded by devotees endowed with wonderful love of Godhead,
(3) He can attract all living entities all over the universes by playing on His flute,
(4) He has a wonderful excellence of beauty which cannot be rivaled anywhere in the creation.
Krsna has further expanded Himself in a "limited-way," as Siva-tattva (Lord Siva) and jiva-tattva (jiva-souls), these expansions have NO origin and therefore were NEVER created.
"Limited-way" means the Visnu-tattva, Siva-tattva and jiva-tattva do not have the full 64 qualities that Krsna has.
Lord Siva has 85.938% of Krsna’s qualities which is having 55 of Krsna's 64 attributes.
The jiva-souls have 78.125% of Krsna's qualities which is 50 of His 64 attributes.
Understanding the different categories of living entities is inconceivable however, only Radharani can control Kṛṣṇa so He can experience loving exchanges and emotions with a women, Krsna therefore divided Himself into two - Kṛṣṇa and Srimati Radharani.
Krsna wanted to have affectionate dealings with a women, this is why He divided Himself into "two" just so He could experience those loving exchanges.
Madhudviṣa Swami - "Śrīla Prabhupāda, you spoke of inferior energy and superior energy. Those are two general categories. Are there other categories of energies besides that, and specifically how can we understand Śrīmatī Rādhārāṇī?"
Srila Prabhupāda - "She is spiritual energy."
Madhudviṣa Swami - "But is She jīva-bhūta (jiva-soul) or?"
Srila Prabhupada - "No, no, no. She is Kṛṣṇa. If everything is Kṛṣṇa and Rādhārāṇī is not Kṛṣṇa, what is that? Kṛṣṇa. He (She) is Kṛṣṇa. She is the Kṛṣṇa's pleasure potency."
Madhudviṣa Swami - "She is not jīva-soul?"
Srila Prabhupada - "No, no, no. She is Kṛṣṇa. Kṛṣṇa divided Himself into His energy and Himself. That energy, original spiritual energy, is Rādhārāṇī. That is stated by Jīva Gosvāmī. Rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmāt.
When Kṛṣṇa wants pleasure, He cannot accept the inferior energy (matter). The same superior energy, Kṛṣṇa, is divided into two. That is Rādhā and Kṛṣṇa. And again, when they are united, that is Caitanya Mahāprabhu. Divided, they are Rādhā and Kṛṣṇa, and united, Caitanya Mahāprabhu.
Śrī-kṛṣṇa-caitanya rādhā-kṛṣṇa nahe anya. Anya means another.
So Śrī Kṛṣṇa Caitanya is combination of Rādhā and Kṛṣṇa. And when they are divided into two, that is Rādhā and Kṛṣṇa. This is the purport.
Rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmād ekātmānāv api bhuvi purā deha-bhedaṁ gatau tau, śrī-caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caikyam āptam [CC. Ādi 1.5]
These are the conclusion-
Śrī Caitanya Mahāprabhu is Rādhā-Kṛṣṇa combination. But He is playing the part of Rādhārāṇī to understand Kṛṣṇa. This is Kṛṣṇa Caitanya Mahāprabhu. Rādhārāṇī is the chief gopī and all Her young girl friends, they are also gopīs." (SB, Canto 2 Ch 1 text 1-5, Melb, June 26, 1974)
Caitanya Caritamrta - "Rādhikā is the transformation of Kṛṣṇa’s love. She is His internal energy called hlādinī." (CC, Adi 4.59)
Srila Prabhupada - "Radharani's mind, senses and body are steeped in love for Kṛṣṇa. She is Kṛṣṇa’s own energy, and She helps Him in His pastimes." (CC Adi 4.71)
Srila Prabhupada - "Śrīmatī Rādhārāṇī is as fully spiritual as Kṛṣṇa. No one should consider Her to be material. She is definitely not like the conditioned souls, who have material bodies, gross and subtle, covered by material senses. She is all-spiritual, and both Her body and Her mind are of the same spiritual embodiment." (CC Adi 4.71)
Srila Prabhupada - "Because Her body is spiritual, Her senses are also spiritual. Thus Her body, mind and senses fully shine in love of Kṛṣṇa. She is the personified hlādinī-śakti (the pleasure-giving energy of the Lord’s internal potency), and therefore She is the only source of enjoyment for Śrī Kṛṣṇa." (CC Adi 4.71)
Srila Prabhupada - "Śrī Kṛṣṇa cannot enjoy anything that is internally different from Him. Therefore Rādhā and Śrī Kṛṣṇa are identical." (CC Adi 4.71)
Srila Prabhupada - "The sandhinī portion of Śrī Kṛṣṇa’s internal potency has manifested the all-attractive form of Śrī Kṛṣṇa, and the same internal potency, in the hlādinī feature, has presented Śrīmatī Rādhārāṇī, who is the attraction for the all-attractive. No one can match Śrīmatī Rādhārāṇī in the transcendental pastimes of Śrī Kṛṣṇa." (CC Adi 4.71, Purport)
Caitanya Caritamrita - "Just as the fountainhead, Lord Kṛṣṇa, is the cause of all incarnations, so Śrī Rādhā is the cause of all these consorts." (CC, Adi 4.76)
Caitanya Caritamrita - "Rādhā is the one who gives pleasure to Govinda, and She is also the enchantress of Govinda. She is the be-all and end-all of Govinda, and the crest jewel of all His consorts." (CC, Adi 4.82)
Caitanya Caritamrita - "The transcendental goddess Śrīmatī Rādhārāṇī is the direct counterpart of Lord Śrī Kṛṣṇa. She is the central figure for all the goddesses of fortune. She possesses all the attractiveness to attract the all-attractive Personality of Godhead. She is the primeval internal potency of the Lord." (CC, Adi 4.83)
Srila Prabhupada - "When Krsna wants to be attracted by a woman, He has to create such a woman from His own energy. That woman is Rādhārāṇī. It is explained by the Gosvāmīs that Rādhārāṇī is the manifestation of the pleasure potency of the Supreme Personality of Godhead. When the Supreme Lord wants to derive transcendental pleasure, He has to create a woman from His internal potency and that women is Srimati Radharani." (SB, Canto 3 Ch 31 text 38, Purport).^**^.
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