PPV/visesa

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"-- in the apparent difference in appearance of the

various and infinite forms of the Supreme Being, which are all

identical is essence and each of which though appearing to be

different, is the complete Supreme Being with all His attributes

and aspects. On this issue, ISKCON have a different concept,

where some forms of the Lord are considered to be more complete

than the others -- which is totally repugnant to Tattvavada." (PPV)

 

 

 

In Krishna sandarbha 28.17-18, Jiva Gosvami quotes from the Varaha Purana on

the fundamental identity of all expansions: "The first [type of amsha] called

svaamsha is absolutely identical with the whole, of which it is a part. It

has all the powers, the nature and the condition of the original; there is

not the slightest difference between it and its prototype." a.mshino yat tu

saamaarthya.m yat svaruupa.m yathaa sthitiH ||

tadeva naanumaatro'pi bhedaH svaa.mshaamshino kvachit |

 

Therefore to state that the Gaudiyas believe in a fundamental difference

between the various forms of God is a sheer misrepresentation.

 

Gaudiyas also accept the identity of God and

(1) His name (namanaminor abheda-Padmapurana),

(2) His own organs (angani--Brahma samhita 5.32),

(3) His body (deha-dehi-bhidA cAtra na-Ishvare vidyate kvacit--Kurma-purana

in Laghu bhagavatmrta 5.342),

(4) His qualities (guNaiH svarUpa-bhUtais tu guNyasau harir IshvaraH | na

viSNor na ca muktAnAM kvApi bhinno guNo mataH"--Brahmatarka in

Laghubhagavatmrta). .

(5) with His own form as it changes in the course of a given pastime

 

All these various identifications are related ultimately to the idea of

visesa which is explained by Baladeva in Govindabhasya 3.2.31 and his Prameya

ratnavali. (Incidentally, this was also explained by Sri Madhva in his puport

to SB 11.7.49 from the Brahma-tarka which specifically refers to the identity

of the form (svarupa) and the possessor of the form (svarupin)).

 

Gerald Surya