On Krsna's Nondual Nature
"...Krsna is described as simultaneously one and many. He is one in that he is nondual consciousness and thus devoid of any internal or external distinctions. He is not constituted of parts that are different from him. His form is nondifferent from himself, and thus there is no internal difference (svagata-bheda) in him. Nor is Krsna different in substance from his avataras, who are all of the same tattva. Difference between objects of the same class is called sajatiya-bheda in the language of the Vedantna. If he were different from his avataras, he would suffer from sajatiya-bheda and thus not be nondual in the Vedantic sense. This is not the case with Krsna.
However, one may ask, "Is Krsna not different from his maya and the individual souls (jivas) who worship him?" Rephrased in Vedantic terminology: "Is Krsna not subject to vijatiya-bheda, or difference between one class of objects and another?" According to Brahma, the answer is no. As fire is nondifferent from heat and light, Krsna is nondifferent from his maya and the individual souls, both of whom are dependent on him. In the sense that there is no difference between the energetic and energy it generates, there is no difference between Krsna and his sakti.
This is the metaphysical truth of the nature of the Parabrahman, who nonetheless expresses himself in apparent difference for the sake of his lila. Thus when scripture speaks of the Parabrahman, it speaks of the inconceivable: concomitant difference within nondifference. Sri Jiva Gosvami has termed this metaphysic acintya-bhedabheda-tattva. While essentially one, Krsna is at the same time all-pervading. He is thus beyond time and space, and controls both of them and everything else within their jurisdiction..." (p. 40-41)
"Realizing oneself to be the nature of consciousness and the self and even material nature to be manifestations of Krsna, one experiences reality as nondual consciousness-tattvam yaj jnanam advayam (SB 1.2.11) Such realization, however, is not a static experience of nondual consciousness in which there is no diversity. One realizes that reality is a person (Krsna) replete with potency-the energetic (saktiman) and its energy (sakti), by which it fully experiences and expresses itself. The individual soul is constituted of the sakti of Krsna, and because this sakti has no existence independent of Krsna, in this sense it is one with him." (p. 110-11)
On the Three Different Ways To Realize the Absolute" Govinda is the fullest expression of joy within the reality of nondual consciousness.
Gauidya Vedantins experience ultimate reality as nondual consciousness, which on account of its being joy itself is experienced in three realizations through three paths to transcendence. These realizations of the Absolute are experienced as Bhagavan, Paramatma, and Brahman to devotees, yogis, and jnanis, respectively. The Absolute is joyful by nature. In order to be so, it must also exist and be cognizant of its existence. While there can be an existence that is not cognizant of itself, as well as a cognizant existence that is not joyful, there cannot be a joyful reality that either does not exist or is not cognizant of its existence. When existence becomes cognizant of the extent to which it exists-of its purpose-it has reason for celebration.
From the joyful Bhagavan, who is absorbed in divine play, an aura of pure, undifferentiated consciousness emanates. This aura is Bhagavan appearing as Brahman. Paramatma is Bhagavan manifesting in relation to material existence, which consists of the individual souls and matter. Paramatma expands and oversees this existence. In this sense, Bhagavan represents the joy of the Absolute, Brahman consciousness or cognizance, and Paramatma existence." (p. 67)
On Krsna's Eternal Associates
"For those who aspire to attain Krsna's abode, his eternal associates are more important than Krsna himself. This is so because they embody the love that the spiritual aspirant desires to attain. This love is itself nondifferent from Krsna, for his appearance in his form of eternity, knowledge, and bliss (sac-cid-ananda-vigraha) beneath the desire tree in Vrindavana is in reciprocation with that love.
The two, the pure heart of the devotee and Govinda himself, are one and different simultaneously. The former illustrates how to attain the latter, and the effect lies latent within its cause. Attaining Krsna means attaining love like that of the inhabitants of Vrndavana. Attaching ourselves in service to one of his eternal associates, we experience the full sense of love of Krsna through the medium of an associate (tad-bhava)." (p. 69-70)
On Akama (Having both no desire and desire for Krsna)
"The Sanskrit letter a represents Krsna, who says in the Bhagavad-Gita, "Of letters I am a." Thus akama means both no desire and the desire for Krsna, who is attained by loving service. Great souls and gods of this world desire this service and demonstrate that any position in Krsna's abode, however insignicant, is far superior to even the highest position attainable in the material world. Brahma says that attaining any position in Vrindavana constitutes the highest fortune (tad bhuri-bhagyam). Gods of this world who have realized this truth attain that supreme abode." (p. 69)
On Intimate Involvement with the Infinite
"Intimate involvement with the infinite requires that the infinite take on a finite appearance." (p. 85)
On Krsna's Svarupa-sakti
"Krsna's descent (avatara) to the material plane of experience involves the manifestation of all that is dear to him, his svarupa-sakti. His svarupa-sakti represents his singular nature expressed in a plurality of family members, friends, lovers, and so on-expressions in celebration of his own completeness, his delight.
The svarupa-sakti is his primary sakti, the fountainhead of all of his innumerable saktis, by which the Absolute expresses itself, even by creating and maintaining the world in all of its facets." (p. 85)
On The Divine Play Manifesting/Krsna Lila
"When this divine play manifests within the material plane, we have an instance of the cause appearing within the effect and, in doing so, appearing in many respects as an aspect of the effect." (p. 85)
"...Krsna is indirectly the cause of the world and directly the cause of his lila's manifestation within the world. This lila is the fire of the sun of his unmanifest lila. As fire is the essence of the sun, so too is Krsna's earthly manifestation of the essence of his transcendental reality. His humanlike lila is the essence of his godly lila."
(p. 85)
"It is also noteworthy that the charm of Krsna lila is grounded in spiritual knowledge and thus has the power to bring about disenchantment with material life and extricate the soul from its worldly entanglement." (p. 108)
"Witnessing material nature in absolute peace, unmoved by the ocean of material emotions, sages like Sukadeva and Durvasa, not to speak of the gopis, move in devotional trance-not out of ignorance, material desire, or perceived material necessity, but in celebration of the fullness of the Absolute. As Nietzsche said, "I would believe only in a God who could dance." Such is the play of Krsna." (p. 111)
The Seed of Love and Seeing Krsna in Everything/Changing Angle of Vision
"...the seed of love is concealed within the transcendental knowledge that arises from a life of insightful detachment and spiritual practice. It will manifest in the pure hearts of the truly wise when they interact with the world in knowledge of its proprietor. Such a healthy interaction finds all material manifestations venerable in relation to their source. All problems are transformed into opportunities for service, which is the basis of true love. The ongoing cultivation of this love of God in the company of advanced devotees involves seeing everything in relation to him and results in meeting him on intimate terms. This result is played out in perfection within the drama of Krsna lila, where forms and relationships are all expressions of the will of Krsna-his delights manifesting through his svarupa -sakti." (p. 86)
"Nothing is separate from Krsna at any time, yet within the drama of material life units of consciousness that are particles of his sakti can be unaware of their connection with him. Through spiritual culture they can become aware of their real position as parts and parcels of the whole and unite with him in celebration of this truth. In this spiritual drama, the gopis sometimes meet personally with Krsna and at other times experience the spiritual illusion of separation from him. Touching both banks of the river of divine love as they flow spontaneously in love's embrace, the gopis and Krsna relish the shores of union and separation.
...The gopis interact with the world only out of love for Krsna. The result of such Krsna conscious immersion in the world is the realization that enlightened life is not about running away from or denying the world but fully participating in it with the proper motive-being in it but not of it. After all, there is really no place else to go. Spirituality is about changing our angle of vision."
~ Swami Tripurari, Gopala Tapani (p. 95-96)
On The Mind
The mind is matter, yet it is more subtle matter than the senses and their objects. It is more closely related to consciousness and thereby has the capacity to grasp sense objects through its functions of thinking and conceiving. The mind presides over the five senses and is thus commonly referred to as the sixth sense. Its capacity for perception is greater than the capacity of the other five senses. The mind is the link between consciousness-the soul-and the senses and their objects. It is the subjective connection to the objective world. Its influence over the materially conditioned soul causes the soul to think itself the enjoyer of sense objects and the doer of acts in relation to them, when in reality the soul is merely the witness to the movements of material nature. (p. 109)
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