The concept of one-ness and distinct-ness (non difference and difference)(1)

April 19, 2003

it is important to understand what bhaktivinode is saying,

"by itself the potency does not have will,but rather it carries out the will of the supreme.For example ,you have power,and by your will,your potencies act.

If you say "the power acted " then that means the possesser of the power was actually behind the action.

To say that "the power acted" IS ONLY TO USE A FIGURE OF SPEECH.IN TRUTH THE SUPREME PERSONALITY OF GODHEAD HAS ONLY ONE POTENCY.WHEN SHE PEFORMS SPIRITUAL ACTIONS SHE IS CALLED SPIRITUAL POTENCY,WHEN SHE PERFORMS MATERIAL ACTIONS,

SHE IS CALLED THE MATERIAL POTENCY OR MAYA."

so, god is one, Radha and Krishna are two forms ,one person,

their pastimes are a display of the pleasure potency,

or Radhika.

they are one and the same person,identical, Radha is Krishna,Krishna is Radha.

Srila Prabhupada writes "their pastimes are performed in the material world to attract the conditioned souls to devotional service"

The love between Radha and Krishna is a performance

to attract the conditioned souls to bhakti yoga.

the reality is that Radha and her plenary portions

are all identical, they are Krishna's womanly forms

as Prabhupada states.

The hladini sakti is the enjoying aspect of God,

god enjoys through that hladini sakti, the womanly forms.

Krishna lila displays pastimes to attract the jiva,

the descriptions of Krishna lila as Bhaktivinode says:

"Goloka-Vrindavana is realizable in the symbolic Vrindavana that is open to our view in this world by all persons whose Love has been perfected by the mercy of the inhabitants of Transcendental Vraja, and not other-wise.

In the form of the narrative of the Bhagavatam, the Transcendental Vraja Lila manifests its descent to the plane of our mundane vision in the symbolic shapes resembling those of the corresponding mundane events. If we are disposed, for any reason, to underestimate the transcendental symbolism of the narrative of the Bhagavatam we are unable to avoid unfavorable and hasty conclusions regarding the nature of the highest, the most perfect and the most charming form of the loving service of the Divinity to which all other forms of his service are as the avenues of approach. "

-------------------------

so, he says what appears as krishna lila,Goloka- Vrndavan,is in fact

symbolism, the Vrndavana that we hear about is symbolic of it's true nature.

gHari · April 19, 2003

And how does all this relate to acintya-bhedAbheda-tattva?

April 19, 2003

you need to understand the meaning behind the words.

clearly the jiva is not the same as visnu tattva.

we are one and different , one energy, different indentity

different ability, visnu tattva is one , we are many,

Visnu tattva is omnipresent,omnipotent,and omniscient.

the difference between the visnu tattva,or swamsa aspects of God is ONLY in the activity performed.

Rama,Sita,Visnu,Pradyumna,Sankarsana,Durga,

etc, are all different manifestations displaying

differeing amounts of attributes and different types

of activity, but they are all one and the same.

As bhaktisiddhanta states in the brahma samhita i posted, on the absolute level they are identical to Govinda,

that means on the non absolute or relative level

they are different, which means that relative to each other they are different.

Say you are a father, a son, and a lover, on the absolute level they are all you, fully you .

on the relative or non absolute level they are different,

relative to each other.

you as a father are not the same as you as a son or lover,

the difference is relative to the activity you are performing, although you are the same exact person in all three circumstances or on the absolute level.

your persona as a son, is different from your persona as

lover and both are different then your persona as a father,

but in truth on the absolute level, there is only

one person, fully the same person in all circumstances,

but displaying different attributes.

April 19, 2003

PURPOT SRIMAD BHAGAVATAM,CANTO 2,chapter 4,TEXT 10

A.C.Bhaktivedanta

"The expansions of different forms of the lord,as from Krishna to Baladeva to Sankarsana,from Sankarsana to Vasudeva,from Vasudeva to Aniruddha,from Aniruddha to Pradyumna,and then again to second Sankarsana and from him to the Narayana-Purusavataras,AND INNUMERABLE OTHER FORMS,

WHICH ARE COMPARED TO THE CONSTANT FLOWING OF THE UNCOUNTABLE WAVES OF A RIVER,ARE ALL ONE AND THE SAME."

Yes, Balarama is one and the same as Krishna,

what Bhaktisiddhanta calls above in his purport

to Brahma samhita "facsimiles".

In fact what is god ?

god is an infinite multi dimensional field of super conscious, omnipotent ,omniscient, energy.

a single being,as we are told, a single potency,

both the controller of the infinite potency or energy

and the energy itself, that is god.

Brahmeti, paramatmeti, bhagavan eti.

the all pervading energy/consciousness is Brahman.

the localized aspect of that consciousness

anywhere in that energy, fully present consciousness

everywhere in that energy ,at any point,

is Paramatma, the soul of Brahman, the

consciousness of Brahman ,which is the energy.

then the self conception of that being, the personality

controlling all aspects of it's soul/energy is Bhagavan.

the personality of godhead displays various

personas, they are all the same infinite

being, although the manifestation of that being

is of different types.

the spiritual forms manifest for spirtual activities

are all one and the same supreme being,the difference

is relative to the pastime and the perception of the participant in that pastime.

In that infinite being,the personality manifest for

spiritual or enjoyment activities is Radhika.

that same being is manifest as Visnu, for work in the material realm.

In other words god is one person, As bhaktivinode puts it " when She is engaged in spiritual activity,She is called Radhika, when She is engaged in material activities

She is called Visnu."

in other words, when God is at play, Her personality

is Radhika, when She is at work She is Visnu.

but She is always the single supreme infinite

godhead.

gHari · April 20, 2003

Shiva,

Yet how does all this relate to acintya-bhedAbheda-tattva?

I'll start it out: just put the words "inconceivably", "the same", and "different" into a sentence describing your last few concerns about Sri Sri Radha-Krsna. The word "not" is I guess optional, since I still don't really know what your conclusions will be about acintya-bhedAbheda as impacted by your observations here.

Or perhaps we are saying that acintya-bhedAbheda-tattva can apply only to the marginal and external energies of Krsna's potency; not to His superior energy. Or maybe: acintya-bhedAbheda-tattva can only be ascribed to the Vishnu-tattva from the point of view of the Vishnu-tattva, not from our point of view, since for us They will always be the same and the same, never the same yet different.

Please excuse me if you have already made your position clear; I may well have become more jargon-conditioned than I thought. From my simple vantage point I see you say '5+5=10' in a discussion about division. I ask why you said that obvious fact seemingly meaninglessly in a discussion about long division, and you reply "2+2=4, 3+3=6, 4+4=8, ..., " ad nauseam, but yet never say why you keep stating the obvious, hinting at no justification for doing so. That's just the way it appears from my side of the world. That totally irrational post you made, I wrote off to a bad hair day; but it does give me concern about one's qualification to approach such an esoteric topic. But then I'm certainly not a liberated soul, and I've been bandying ideas around here too. I think I will take Srila Prabhupada's advice here, and wait for the truth to fall in my lap when I am ready for it. Rock on.

gHari

gHari · April 20, 2003

Shiva,

Just for interest, I personally found that new-age super-conscious mumbo-jumbo definition of what God is to be quite displeasing. No offense intended; just a reaction that seemed worthy of note. It did not conjure up the Lord for me, but instead left me dangling out in space somewhere.

gHari

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~

P.S. How's Them for rasa-bhasa!

April 21, 2003

quite displeasing ?

maybe you need to read the bhagavatam or bhagavad gita.

there we find God describing that reality,

If you think that is new age mumbo jumbo,

you are incorrect.

god is described as Brahman,paramatma,and bhagavan.

Brahman is the all pervasive impersonal energy aspect,

paramatma is the localized feature of god's consciousness,present at any point

within the infinite brahman is god's full concsiousness, then bhagavan, the personality of godhead,

Isvara parama krsna-sarva karana karanam, the cause of all causes ,the decision making ,controlling aspect.

if you think that is wrong, please point out where is the mistake or mumbo jumbo,otherwise you are in effect claiming

that gods own words are bogus, is that your point ?

are you saying that god is not an infinite field of super conscious energy ?

that god is not brahman ?

are you saying that god is not fully conscious at every point within that infinite energy/consciousness field ?

are you saying that god is not in control of that energy

that is one with him ? that god's personality is not the

decision making,controlling aspect, the cause of all causes, the owner of the potency and the potency at the same time ?

is this your vision, that shastra is wrong ?

or are you simply not well educated ?

April 21, 2003

the truth fall in your lap ?

how about ,it allready has ?

maybe you need to study shastra a bit closer,

if you cannot concieve of god as a single

being, even though Srila Prabhupada and the acharyas

as i have shown, repeat that assertion over and over and over, god is the potency and the controller of that potency, etc, then why do you believe otherwise ?

Because you do what they warn against, you skip over or give little attention to the basics, and focus more on the

intimate side, and the result ?

confusion, mis understanding and a polytheistic outlook.

anadi · April 22, 2003

Not in terms of energy.

We are vaisnavas: personalists. So we can define Bhagavan like this:

 Bhagavan  is the husband of  Laksmi .

Svetasvatara Upanisad (4.1)

Although He has one color,

He assumes several colors (bhävas)

by dint of His personal sakti .

Many colors – that is, various types of potency – exist within Him.

1. Sankarsan, Narayana, Visnu, Siva are all  the same Krsna in less and less degrees .

2. In all these personalities is something missing (in regard of potency, which truely is the sweetness of love )

3. All these personalities are Bhagavan

4. Bhagavan is a generic common term for different personalities with different activities and feelings, but all are the husbands of the same Laksmidevi, who Herself takes different forms in order to serve Her Husband.

5. Bhagavan is no person (there is no rasa defined in that term) is a name preferred by advanced impersonalists.

6. The most attractive pair in terms of objectivity is (Maha Laksmi)Radha Krsna (purna Saktiman) .

7. The most attractive love is that of beloved and lover (no marital status).

8. When we say Krsna expands, "xpanding" can be used (following our material logic) only for the material world.

There was no time when Naranyan or Krsna not existed in the spiritual world.

If Narayan and Krsna would be the same,

why would Laksmi devi want to go to the party of Sri Krsna ?

And if they would be the same,

how is that Laksmi devi was not allowed to come to that party of rasa dance ?

And if Laksmi devi and Srimati Radhika would be the same

why would laksmi devi want to take part in rasa dance where She already is ?

not identical.

April 22, 2003

good going, you have taken mono theistic vaisnavism

and transformed it into polytheistic sahajiyaism.

nice, disregard all the shastra that staes emphatically that god is one, that Laksmi,the gopis, durga,radha

are all womanly forms of Krishna, disregard shastra

when it states that sakti and saktiman are identical,non different, ignore philosophy, ignore bhakti

siddhanta, why ? because you have a higher vision.

you don't see Laksmi as Narayana, you see through that disguise, you realize that the shastra is wrong, that

god is not a single omnipresent being, no, that is

to shallow for your higher conception.

in your conception, rasa between god's male and female

incarnations is what is important, forget about

philosophy, accept only the external forms as real,

and all else is for the lower class who do not appreciate the rasa that you understand.

After all Radha has pastimes as Krishna's

girlfriend, laksmi is Narayana 's consort,

that is good enough for, the rest of us shallow

pretentious know it alls just don't get it,

can't we see that the shastra is best understood

without philosophical vision, without siddhanta,

can't we appreciate the advanced vision you have,

where all you see is the love between Bhagavan

as a male and Bhagavan as a female ?

forgive me for my attempt to sully your

Vraja vision, forgive me for interrupting your

desired forgetfullness that God is one,

now you can go back to worshiping the love between Radha and Krishna, what else is there ?

April 22, 2003

religion without philosophy is sentiMENTALism,

and leads to fanatacism.

A.C.Bhaktivedanta

April 23, 2003

one god, various manifestations,all one and the same,

not like jiva tattva, visnu tattva is

different.

So, Radha and Krishna are identical, these are Srila Prabhupada's ,bhaktivinode's, jiva goswami's,

etc. conclusions.

All is energetic field.

God is energy and energy is God.

All are one!

We also!

There is no Radha and Krishna in the spiritual world?

Nonsense! They are one!

Radha and Krishna are one.

We love God and God love us, no Radha, Radha is Krishna!

Not Krsna, not Radha, not Gopis

Sri Caitanya God!

We love Sri Caitanya!

Sri Caitanya energetic field of love.

Only difference we servants of God.

Yes Siva. All are one.

There is no difference

This is polytheism.

This is an illusion.

Why say different ?

why disregard gur,shastra ,sadhu ?

One God, not two,not three,one.,only.

anadi · April 23, 2003

In his purport to CC Adi-lila 5.232 SB Swami Prabhupada says

"According to them,

the system of nadiya-nagari,

which they recently invented in their fertile brains,

is the worship of Gaura, Lord Caitanya,

but they do not like to worship Radha and Krsna."

"They put forward the argument that since Lord Caitanya Himself appeared as Radha and

Krsna combined, there is no necessity of worshiping Radha and Krsna."

April 24, 2003

We have the same qualities as Krsna,

Krsna, Caitanya, Narayana, Shiva have the same qualities,

So they are the same.

Only form different.

Different form is illusion.

All are Sri Caitanya.

This reality.

Why say different ?

why disregard gur,shastra ,sadhu ?

One God, not two,not three,one.,only.

We have the same qualities as Krsna. Not quantity.

Sri Krsna, Caitanya, Narayana, Shiva have the same qualities and quantities.

one god, various manifestations,all one and the same,

not like jiva tattva, visnu tattva is

different.

So, Radha and Krishna are identical, these are Srila Prabhupada's ,bhaktivinode's, jiva goswami's,

etc. conclusions

Shiva understand very good siddhanta.

anadi · April 24, 2003

All are one this is siddhanta

All are one but simultaneous different

this is contradictory (for materialistic logic)

Bäbäji: I shall presently describe to you the respective qualities of

the ordinary living entities,

the worshipable devatäs and devis, and

of Sri Bhagavän.

Through the gradation of their respective qualities,

you can easily understand the truth regarding the supreme object of worship.

ayaà netä su-ramyäìgaù sarva-sal-lakñaëänvitaù

ruciras tejasä yukto baléyän vayasänvitaù

vividhädbhuta-bhäñä-vit satya-väkyaù priyaà-vadaù

vävadükaù su-päëòityo buddhimän pratibhänvitaù

vidagdhaç caturo dakñaù kåta-jïaù su-dåòha-vrataù

deça-käla-supätra-jïaù çästra-cakñuù çucir vaçé

sthiro däntaù kñamä-çélo gambhéro dhåtimän samaù

vadänyo dhärmikaù çüraù karuëo mänya-mäna-kåt

dakñiëo vinayé hrémän çaraëägata-pälakaù

sukhé bhakta-suhåt prema-vaçyaù sarva-çubhaì-karaù

pratäpé kértimän rakta-lokaù sädhu-samäçrayaù

näré-gaëa-manohäré sarvärädhyaù samåddhimän

varéyän éçvaraç ceti guëäs tasyänukértitäù

samudrä iva païcäçad durvigähä harer amé

These fifty qualities

are present in Bhagavän Sri Hari to an unlimited degree

like the unfathomable ocean.

They are present to a minute degree in the jvas , whereas

they are fully represented in Purusottama Bhagavän.

Another five of Krsna’s qualities are present in Brahmä, Siva , but not in ordinary jivas:.

51) He is always situated in His svarüpa;

52) He is omniscient;

53) He is ever-fresh and new;

54) He is the concentrated form of existence, knowledge and bliss; and

55) He is served by all mystic opulences.

These fifty-five qualities are partially present in the devatäs.

Laksmipati Näräyana has an additional five qualities :

56) He possesses inconceivable potencies;

57) innumerable universes are situated within His body;

58) He is the original cause or seed of all avatäras;

59) He awards gati (a higher destination) to those whom He kills; and

60) He can attract even those who are ätmäräma (satisfied within the self).

Besides these sixty qualities, Sri Krsna Himself has four extra qualities, namely:

61) He is like a vast ocean teeming with waves of the most astonishing and wonderful lilas;

62) He is adorned with incomparable mädhurya-prema, and thus is auspiciousness

personified for His beloved bhaktas, who also have unparalleled

prema for Him;

63) He attracts the three worlds with the marvelous vibration of His murali (flute); and

64) the resplendent rüpa (beauty) of His transcendental form is unparalleled,

charming and astonishing to all moving and non-moving entities in the three worlds.

Sri Krsna’s sixty-four qualities and symptoms have been described,

including

lila-mädhuri,

prema-mädhuri,

venu- mädhuré and

rüpa-mädhuri.

These are four extraordinary qualities that He alone possesses.

These last four qualities are present only in Sré(Vraja) Krsna’s svarüpa, and not in any of

His other pastimes forms.

Apart from these four qualities, the remaining

sixty qualities are brilliantly situated in their complete

and fully conscious state in Sré Näräyana,

who is the embodiment of Transcendence.

From

THE THIRTEENTH CHAPTER OF JAIVA-DHARMA,

ENTITLED

“PRAMÄËA & THE COMMENCEMENT OF PRAMEYA”

April 24, 2003

If they make energy (Radha) higher than the source (Krishna), then this impersonalizm.

April 24, 2003

one and difference between the energy and the controller

of the energy, what does that mean ?

god is the energy of infinity, everything is a transformation of that energy , it is god, at the same time

god's mind and personality are distinct from the energy .

it is not that the energy is a different person then the controller of it, both are part of the one supreme infinite

omnipotent being.

it can be compared to heat and fire, fire and heat are intertwined, the heat is the energy of the fire, both

are part of each other, one substance , but the fire

is controlling the heat, they are not two independent

distinct things, they are different aspects of fire.

so god is like fire, god's nature is energy and the

ability to control it, the energy is not diferent from

the controller, just a different aspect of one thing.

like your body, the mind controls the body, they are one,

but the body is an extension of the will of the mind,

so the mind is like the personality of godhead,

the body is god's energy, both are one and different,

not two independent entities, two aspects of one being.

so when discussing god's energy, you must understand

that there is one person, and the energy of that person,

when discussing rasa between incarnations, the term

sakti is used for feminine and purusa or saktiman for masculine .

It is not that god's energy is feminine, it is gender neutral, it is energy, power, the essence of the infinite

universe, god's concsciousness is that energy, but transcends the energy at the same time, controlling

the energy as you control your body.

so when discussing sakti as Radha, or Laksmi,or Durga

these are not to be misunderstood as being the same thing as god's "Acintya-sakti" or inconceiveable energy,

the female forms of god are are not distinct

incarnations of Acintya sakti different from Krishna,

they are all the same person, the feminine

is called sakti because in male- female relationships,in the vedic model, the male is the controller

or dominant and the female is the controlled or submissive, so in that sense ONLY are they called sakti's.

on the absolute level, as we are told, the Acintya sakti

of god , is neither male or female, it is impersonal,

Brahman.

like your energy,it is energy, YOU may be energy

but also you experience and control your energy.

so god is impersonal energy or Brahman, also

consciousness or Param Atma, Super soul,

the soul of the energy of the infinite universe,

the conscious awareness of the energy.

both one, yet one is controlling the other.

also god has a self conception or psyche, a

Personality, the Personality of Godhead is the

aspect of the infinite energy/consciousness

which defines itself, or Herself, and ultimately

is the cause of all causes, the supreme controller

the decision making internal aspect of the infinite

Supreme Soul.

All aspects of God , are One person, different

aspects of one individual, not different individuals

manifested from one energy.

anadi · April 25, 2003

In the spiritual world the body is made of sat cit ananda.

Krsna can be Narayana.

Krsna’s body is made of another ananda than the body of Narayan.

Krsna can make a show of the body of Narayan, but the moment Radhika comes

His body turns back to His original form .

Krsna has all the ananda and rasa in Himself, that is why He complete.

But Narayana cannot be Krsna,

the body of Narayan doesn’t contain the ananda of the body of Krsna : lila-mädhuri, prema-mädhuri, venu- mädhuri and rüpa-mädhuri)

Both are not Krsna ,

Both are? Bhagavan, the Supreme Personality of Godhead, saktiman tattva.

Applying material logic we may think Narayan comes from Krsna,

But there is no time when we could say that happened,

how could we say that happened?

They are eternally both ( bheda ) existing in the spiritual world,

as the one ( abedha ) existing Supreme Personality of Godhead.

What has a begin, has an end.

Aciyntia

There is no begin and there is no end , this means eternal

Even if we don't understand it, we have to accept it.

anadi · April 25, 2003

What has a begin, has an end.

Aciyntia

There is no begin and there is no end , this means eternal

Even if we don't understand it, we have to accept it.

If we name Narayan and Shiva forms of the same God, we

still may fall under the critic of those that think in materialistic terms and may say that these are idols .

And they might be prone to use no form at all.

April 25, 2003

well you are partially right,also partially wrong.

first thing you are missing, all forms of godhead

are forms that display different activities, do not mistake that for thinking that they are not the exact same person.

For example, if you could replicate yourself and one

of your expansions acted as the ruler of your country,

and another as a Brahmin priest, and another as

a rich playboy doing nothing but enjoying,

all are still you, the difference between them

is relative,not absolute, that means that relative

to each other they are different, but absolutely

the same person.

you would not be correct if you thought that the ruler

did not experience what the Brahmin or playboy is experiencing, they are all forms of the same conscious

being.

so God is the all pervading consciousness of the universe,

any form god takes is stilll the manifestation of that

same all pervading consciousness, there is only one all pervading being, that being takes various forms, but they are all still that one supreme all pervading omnipotent

consciousness, the form doesn't become a different

being, it is only a display of the one all pervading being.

any other conception, is wrong.

anadi · April 25, 2003

Krsna, Rama, Anirudha, Pradiumna, Narayana,

are all saktiman tattva.

So seen they are all one.

But every of Them has His eternal form , name, way of dressing,

His own fragrance . His own personality .

One should not relate them in any way to the material world, or what happens in it.

When They come in the material world, they are accompanied by Their own spiritual dhama and Their eternal associates.

When one worships Laksmi Narayan, Sita Rama or Radha Krsna , this is not idolatry

Why? Because They are spiritual personalities .

Idolatry means to worship material, temporary forms as those of the demigods from the material superior planetary systems .

We are all jivas, We are all tatashta sakti tattva

So seen we are all one.

But we are also different personalities.

For some, that attain the stage of taking bhajan pranali from their gurudeva,

this will become reality, and

by the power of their bhajan and mercy of gurudeva,

they will realize their eternal form, name, dress, and rasa,

their own fragrance, their own personality .

Krsna, Rama, Anirudha, Pradiumna, Narayana,

are all saktiman tattva.

So seen they are all one.

But every of Them has His eternal form , name, way of dressing,

His own fragrance . His own personality .

anadi · April 25, 2003

Krsna, Rama, Anirudha, Pradiumna, Narayana,

are all saktiman tattva.

So seen they are all one.

But every of Them has His eternal form , name, way of dressing,

His own fragrance . His own personality .

One should not relate them in any way to the material world, or what happens in it.

When They come in the material world, they are accompanied by Their own spiritual dhama and Their eternal associates.

The only one that is related to the material world is Visnu

(and Siva).

Because of this relation the worship of Visnu is not to be desired.

April 26, 2003

"The expansions of different forms of the lord,as from Krishna to Baladeva to Sankarsana,from Sankarsana to Vasudeva,from Vasudeva to Aniruddha,from Aniruddha to Pradyumna,and then again to second Sankarsana and from him to the Narayana-Purusavataras,AND INNUMERABLE OTHER FORMS,

WHICH ARE COMPARED TO THE CONSTANT FLOWING OF THE UNCOUNTABLE WAVES OF A RIVER,ARE ALL ONE AND THE SAME."

PURPORT SRIMAD BHAGAVATAM,CANTO 2,chapter 4,TEXT 10

A.C.Bhaktivedanta

what you say is true, but do not make the mistake you have been making, they are all one person, not many.

anadi · April 27, 2003

Krsna, Rama, Anirudha, Pradiumna, Narayana,

are all saktiman tattva.

So seen they are all one.

But every of Them has His eternal form , name, way of dressing,

His own fragrance . His own personality .

Our acaryas say that Sri Krsna Himself by His desire, takes innumerable forms

inspired by His worshiping, worshipable beloved Radha,

who accompanies Him, in another suitable form.

How does Krsna takes another form?

Not like an yogi who can multiply himself, and all his forms are identical,

doing, thinking, feeling the same thing.

Not like an actor in the material world, who plays a role in a drama.

But how?

His identification with that "role"is

so total and absolutely perfect ,

that He becomes another person ,

another personality,

everything being different,

not temporary,

but in eternity,

not like an actor in the material world,

who plays a role in a drama.

Only some opulence remain the same, and that opulence

makes all this personalities, ,

which are not only many, but innumerable in eternity,

to be recognized as Bhagavan.

Krsna, Rama, Anirudha, Pradiumna, Narayana,

are all saktiman tattva.

So seen they are all one.

But every of Them has His eternal form , name, way of dressing,

His own fragrance . His own personality .

anadi · April 29, 2003

Jaiva Dharma Chapter 32

Gurudeva replied, “Bäbä Vijaya, Krsnaa is fully independent in all activities, and His unimpeded

desires are not dependent on the desires of others. His eternal

desire is that His aisvarya should be concealed and His mädhurya should be manifested.

Accordingly, He assigns to His sakti

an existence separate from Himself .

Consequently, His parä-sakti

assumes the form of millions of attractive young gopis, all endeavoring

to render Him various services. Still Krsnaa is not fully satisfied

by His sakti’s service while it is influenced by knowledge of

His opulence. Therefore by the wonderful influence of His

yogamäyä-sakti, He provides those beautiful gopis with the

abhimäna (self-conception) that they belong to separate households.

That is to say, through the influence of that sakti (yogamäyä),

they consider themselves the wives of others, and simultaneously,

Krsna also assumes the relationship as their upapati (paramour).

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The concept of one-ness and distinct-ness (non difference and difference)(1)

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