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

[Guest guest]

 

 

where do you get that idea ?

 

from your mind ?

 

"his identification is so perfect

he becomes another person"

 

wrong, period, your speculation based on what ?

others speculation ?

 

that is the problem with many people, they

want to become seen as authority without

any qualification they invent there own philosophy,

and criticize the authorized version as wrong.

 

you have all ready said " anyone who claims that gaudiya philosophy is that the energy of god is non different from from god is bogus"

 

You were shown to be making that up, the real gaudiya philosophy is the opposite of yours, instead of trying

to come across as an acharya, better that you first

become student.

[gHari 0]

Cartman, you seem fond of quoting Srila Prabhupada. I guess you read a book. If you hold his opinion dear then you will notice that earlier in this thread he was quoted as saying that the topics of Radha-Krsna are meant for those who are liberated, not for those still in conditioned existence. From your behaviour here it is quite apparent into which category you should qualify yourself. It is one thing to disagree with Anadi's guru; however it is quite another thing to be so abusive and behave so irrationally. If you had a rational argument, Chief, then maybe we could tolerate your nuisance, but you have made NONE in five pages of abuse. Will you follow Prabhupada's recommendation or is it all ego now? Is it really going to be just all ego from here on in?

 

As far as making up philosophy, I must say that I have never entertained such evil as your idea that the love between Sri Radha and Sri Krsna is simply a show to teach the jivas, all illusion. You hang on the word 'display' yet we are not told for Whom the 'display' is. You are clearly not qualified to consider this topic at all. And there's nothing wrong with that. Concocting further offenses against Sri Sri Radha-Krsna can only result if you continue to place yourself above realized souls like Srila Prabhupada.

 

It has become just a disturbance to be skipped over to get to the next nectar-filled post by Anadi. But you asked for a break; and I wouldn't blame Anadi if he has no more patience. So this is the only break you're going to get here: follow Prabhupada's advice.

[anadi 0]

Dear gHari Prabhu,

dandavat pranama,

 

I have to say that it is a wonder for me that I could find a person of your caliber, that not only read and studied the books of Srila Bhaktivedanta Svami Prabhupada, but also understood them.

 

For years from the institution Srila BV Svami Prabhupada created,

emerged so many strange and sastra opposing ideas,

but as you said this last one about rasa, is the pinnacle of all, and this is due to svarupa brahma (anartha).

Some don't even accept the books of previous acaryas

on account that Srila BV Svami wrote everyting.

 

Maybe the root cause for this evil is

the lacking of the realized soul,

the sad guru,

the lack of sadhu sanga.

 

The disillusioned ones leave the institution for

maya or

sadhu sanga.

 

all glories to sri guru and gaura

[anadi 0]

From Jaiva Dharma Prameya Shakti Tattva

 

The vikära that is present in Sré Hari in the form of His desire and pastimes is nothing

but the highest manifestation of prema .

Such wonderful manifestations of transcendental variegatedness are present in

advaya-jïäna Bhagavän.

 

As Sré Krsna is the complete saktimän-tattva, Srimati Rädhikä is His complete sakti.

She can be called the complete svarüpa-çakti.

So that They can enact and relish Their lilä ,

Srimati Rädhikä and Krsna are eternally separate ,

but They are also eternally inseparable (together),

just as musk and its scent are mutually inseparable,

and fire and its heat cannot be separate from each other.

 

All the eternal characteristics of svarüpa-çakti are completely present in the cit-çakti, present to a minute degree in the

jiva-sakti, and present in a distorted way in the mäyä-sakti.

 

There are three functions of svarüpa-çakti: hlädiné, sandhiné and samvit.

Krsna remains perpetually immersed in the pranaya-vikära of the hlädini-sakti.

Because of the confidential bhävas evoked by samvit-sakti , He is ever-situated as

rasika-shekhara in relishing newer and newer rasa.

That supremely independent pastime prince, Sri Krsna, is ever drowned

within the ocean of vraja-rasa in His transcendental

bliss-filled abodes, headed by Vrindävana, which are manifest through sandhini-sakti .

All glories to Him!

[Guest guest]

both of you guys need to re evaluate your selves.

 

what is your purpose in trying to defeat me ?

 

in fact if you study that, you will find, as it is obvious to me, that you simply want to be seen as Guru.

 

Having no qualifications, this puts both of you in a

precarious position when you argue with me over things you clearly have no realization or even much study of.

 

your sentimental attachment to your own limited

conception and the attempt to be seen as acharyas on the intimate lila of Radha and Krishna , without understanding even the very first thing about Mahaprabhus message and gaudiya siddhanta is really nothing more then

a disturbance.

 

you both make false claims concerning siddhanta, then when that is pointed out, you attack me as bogus and

concoting.

 

Of course you have no actual example of this, and your

self aggrandizing attempt shows your real intent,

self glorification and self worship in the hope

of gaining fame, followers, and worship.

 

Hardly a noble quest. but this does not surprise me,

in fact i expected it much earlier.

 

Well, the harder they come, the harder they fall,

one and all.

 

[Guest guest]

 

hladini sandhini samvit tvayeka sarva samsthitau

hladatapakari misra tvayi no guna-varjite

 

O Lord, You are the support of everything. The three attributes hladini, sandhii, and samvit exist in You as one spiritual energy. but the material modes, which cause happiness, misery, and mixtures of the two, do not exist in You, for You have no material qualities. (Visnu Purana 1.12.69)

 

 

sac-citnanandamaya krsnera svarupa

ata eva svarupa-sakti haya tina-rupa

anandamse hladini sadamse sandhini

cid-amse samvit ya're jnana kari' mani

 

Lord Krsna is .-cidnananda-vigraha - the transcendental form of eternity, knowledge, and bliss. Therefore His personal energy (svarupa-sakti, the internal energy of the Lord) has three different forms. Hladini is His energy of ecstasy, beauty, sweetness, charm, harmony; sandhini, His energy of eternal existence, or reality; and samvit, of cognizance, knowledge, awareness. (Caitanya-Caritamrta Madhya 8.154-155)

 

 

 

svayam tva-samyatisayas-tryadhisam svarajya-laksmynapta-samasta-kamam

balim haradbhis cira-loka-palaim kirita-koty edita-.-pitham

 

Lord Sri Krsna is the Lord of all kinds of threes and is independently supreme by achievement of all kinds of fortune. He is worshiped by the eternal maintainers of the creation, who offer Him the paraphernalia of worship by touching their millions of helmets to His feet. (Srimad-Bhagavatam 3.2.21)

 

 

visnu-saktim para prokta kstretrajnakhya tatha-para

avidya karma-samjnanya trtiya saktir-isyate

 

Visnu-sakti, the energy of Krsna is threefold: para-sakti, or the Lord's superior, spiritual energy; ksetrajna-sakti, or the marginal living beings; and avidya-sakti, or the illusory energy, which is characterized by karma, the world of action and reaction. In other words, the potency of Lord Visnu is summarized in three categories - namely, the spiritual potency, the living entities and ignorance. The spiritual potency is full of knowledge; the living entities, although belong to the spiritual potency, are subject to beweilderment; and the third energy, which is full of ignorance, is always visible in fruitive activities. (Visnu Purana 6.7.61)

 

 

 

sei vapu bhinnabhase kicchu bhinnakara

bhava vesakrti bhede "tadketatma" nama ta-'ra

 

When the Lord's form is a little differently manifest and its features a little different in transcendental emotion and form, it is called tad-ekatma-rupa. (Caitanya-Caritamrta Madhya 20.183)

 

 

tad-ekatma-rupe "vilasa,svamsa," - dui bheda

vilasa svamsera bhede vividha vibheda

 

In the tad-ekatma-rupa feature of the Lord, there are pastime expansions (vilasa) and personal expansions (svamsa). Consequently there are two divisions. According to pastime and personal expansion, there are various differences. (Caitanya-Caritamrta Madhya 20.184)

 

 

 

prabhava-vilasa - vasudeva,sankarsana

pradyumna, aniruddha, - mukhya carijana

 

The chief quadruple expansions are named Vasudeva, Sankarsana, Pradyumna, and Aniruddha. These are called prabhava-vilasa. (Caitanya-Caritamrta Madhya 20.186)

 

 

 

vraje gopa-tava ramera pure ksatriya-bhavana

varna-vesa-bheda ta'te "vilasa" ta-'ra nama

 

Balarama, who has the same original form of Krsna, is Himself a cowherd boy in Vrndavana, and He also considers Himself to belong to the ksatriya race in Dvaraka. Thus His color and dress are different, and He is called a pastime (vilasa) form of Krsna. (Caitanya-Caritamrta Madhya 20.187)

 

 

vaibhava-prakase ara prabhava-vilase

eka-i murtye baladeva bhava-bhede bhase

 

Sri Balarama is a vaibhava-prakasa manifestation of Krsna. He is also manifest in the original quadruple expansion of Vasudeva, Sankarsana, Pradyumna and Aniruddha. These are prabhava-vilasa expansions with different emotions. (Caitanya-Caritamrta Madhya 20.188)

 

 

 

adi catur-vyuha keha nahi i-'hara sama

ananta catur-vyuhaganera prakatya-karana

 

The first expansion of the caturyvyuha, quadruple forms of the Lord, is unique. There is nothing to compare with them. These quadruple forms are the source of unlimited quadruple forms. (Caitanya-Caritamrta Madhya 20.189)

 

 

 

vasudevam sankarsanam pradyumno'niruddho'tam matsyam kurmo varaham

nrsimho vamano ramo ramo ramam krsno buddham kalkir aham iti

 

The Supreme Lord said, "I am Krsna. I appear as Vasudeva, Sanarsana, Pradyumna, and Aniruddha. I appear as Baladeva, Matsya, Kurma, Varaha, Nrsimha, Vamana, Rama and Parasurama. I also appear as Buddha and Kalki. (Catur-Veda-Siksa)

 

 

 

 

siddhanta-tas-tva-bhedo'pi sri krsna-svarupapayom

rasenot-krsyate krsna-rupamesa rasasthitim

 

Although the Lord of Laksmi, Narayana and Sri Krsnaare essentially one and the same, the superexcellence of Sri Krsna's position lies in His being the object of the highest prema-rasa, because the very nature of rasa shows the most supreme excellence of the Form of Sri Krsna in whom alone all 12 rasas find their highest expression. In other words, according to transcendental realization, there is no difference between the forms of Naayana and Krsna. Yet in Krsna, there is a special transcendental attraction due to the conjugal mellow, and consequently He surpasses Narayana. This is the conclusion of transcendental mellows.(Bhakti-Rasamrta-Sindhu, Purva-vibhaga 2.59)

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

 

so here oneness and difference is given detailed

thought.

 

the lord has one energy,but it takes different forms,

and those forms are given names,such as yoga maya,hladini,samvit etc.

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

 

this is Bhaktivinode

 

 

"The potency and the possessor of the potency are not different."

 

 

"The meaning, then, is that the potency does not exist apart from its substance. The only true substance is the Supreme Personality of Godhead, the master of potencies. The nature of the potency is either to be a quality of the Supreme Lord, or submissive to His will. When it is said that the potency has pure consciousness, that means that because the potency and the master of potencies are not different, therefore, like the master of potencies, the potency also has a form of spiritual consciousness, has desires that are at once fulfilled, and is beyond the touch of the three modes. It is not a mistake to say these things. Will and consciousness are qualities of the Supreme Personality of Godhead. By itself, the potency does not possess 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 that the possessor 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 performs spiritual actions, she is called spiritual potency, and when she performs material actions, she is called the material potency, or maya. The Vedas (Svetasvatara Upanisad 6.8) explain:

 

 

"The potency of the Supreme is manifested in many different ways."

 

 

The potency that manifests the three modes is the material potency. She creates and destroys the material universes. Those are her duties. In the Puranas and Tantras this potency is called by many names, such as Visnu-maya, Maha-maya, and Maya. Allegorically she is also called 'the mother of Brahma, Visnu and Shiva", 'the killer of Sumbha and Nisumbha', and other like names that describe her different activities. As long as he remains deeply enmeshed in material consciousness, the soul is under her power. When he attains pure spiritual knowledge, the soul can understand the nature of his original spiritual form. Then he is freed from the ropes of Maya. Then he is under the power of the spiritual potency. Then he becomes happy.

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

 

so he said above;

 

"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."