Krishna is the original flame???

[Guest guest]

haribol

 

I hope this email makes some sense

 

How are we to understand that Krishna is the origin of all incarnations, living

entities, etc etc. I realise that sastra makes the point of Krishna being the

origin of all. I have heard people quote Brahma Samhita, Bhagavatam, etc

etc and the candle example when it comes to Krishna being the Original

Personality of Godhead.

 

However, if all incarnations of Krishna are eternally existing (as is the soul),

then in what way is He the origin of all other incarnations (and even jivatama).

there is no time that Krishna created us or the incarnations as i understand it.

therefore how are we to understand that he is the origin or source of all?

 

I have heard varying answers to this question. I would apprecaite clarification

on whether these are speculation or substantiated by sastra:

 

1 - Krishna is the source of all incarnations etc because He is the only full

displayer of the 64 qualities of Godhead. Hence He is not the source of all by

way of creation but by way of possessor of qualities (i.e He is the source of

all qualities).

 

but even if this point has satric backing, as i understand it, all the

Incarnations of Krishna have 64 qualities of Godhead, but the only REVEAL a

certain amount.

 

2 -There is an inconceivable spiritual creation where Krishna did originate

everything else, including all other incarnations.

 

this seems to contradict most understandings of spiritual nature, but i was

given the following to substantiate this point:

 

vande gurün éça-bhaktänéçam éçävatärakäntat-prakäçäàç ca

tac-chaktéùkåñëa-caitanya-saàjïakam [Cc. Adi 1.1]

Kåñëa Caitanya is Kåñëa. That was observed by Särvabhauma Bhaööäcärya. He

composed one hundred verses praising the glories of Lord Caitanya, but because

Caitanya Mahäprabhu was playing the part of a devotee, He threw away the

çlokas, because “This is not for Me.” That was Caitanya Mahäprabhu’s

humbleness. But the devotees know that Çré Caitanya Mahäprabhu is Kåñëa

Himself. Çré-kåñëa-caitanya rädhä-kåñëa nahe anya. Rädhä-Kåñëa combination of

Çré Caitanya... Çré Caitanya Mahäprabhu means Rädhä and Kåñëa combined. In the

beginning there is Kåñëa, and then Kåñëa divided into two, Rädhä and Kåñëa. And

then again combined, that is Çré Caitanya Mahäprabhu.

rädhä-kåñëa-praëaya-vikåtir hlädiné çaktir asmädekätmänäv api (bhuvi purä)

deha-bhedaà gatau taucaitanyäkhyaà prakaöam adhunä tad-dvayaà caikyam äptam...

 [Cc. Adi 1.5]So the Gosvämé’s siddhänta, that Kåñëa is one. There is no rivalry

with Kåñëa. God is one. Eka-brahma dvitéya nästi. There cannot be many Gods. So

when God, Kåñëa, wants to enjoy His pleasure potency, that is Rädhäräëé. So He

manifests Himself, manifests His energy... His energy and He, there is no

difference. Çakti-çaktimator abhedaù. The çästra says çakti and the

çaktimat—means one who possesses the çakti (çakti means power, potency)—they

are equal. There is no difference. Just like the sun. Sun is the powerful, and

the sunshine is the power. So there is heat in the sun and there is heat also

in the sunshine. There is light in the sun and there is light in the sunshine

also. Therefore qualitatively they are one so far heat and light is concerned.

But the temperature of the sun and the temperature of the sunshine may be

different. May be not. Actually there is difference. This is the basic

principle of all philosophies. Acintya-bhedäbheda. Acintya means inconceivable,

bheda means different, and abheda means nondifferent. The whole situation... The

one is there, God, but He has expanded Himself in different way. Eko bahu syäm.

 

 

please help

 

kp

[Guest guest]

However, if all incarnations of Krishna are eternally existing (as is the soul),

then in what way is He the origin of all other incarnations (and even jivatama).

 

Haribol

For that matter, even gross matter and the jiva-souls are eternal, although

they are spoken of as originating from Him. In the case of matter and souls,

they are manifested at the beginning of creation and umanifested at the end. In

the case of the incarnations, the sequence of expansion from one (say, Krishna)

to another (Narayana) is another way of saying that the latter actively

manifests only a portion of the former's qualities.

Gerald Surya.