प्रश्नोत्तरमाला – ६ / Question + Answer Series – 6 (meant for mass circulation in all 30+ BRVF related cyber forums on internet)
Important note —
(I) Only those queries of seekers will be answered or replied to from now on which receive a counter responsive feedback from those seekers/questioners. If they fail to give their brief or elaborate feedback after studying Gurupadacharya Swamiji’s replies to their queries, Swamiji won’t spare his valuable time on next occasion for answering the random queries of such people. Hope the policy is very clear.
(II) If they ask questions casually or without much respect and treating Gurupadacharya Swamiji in a friendly mood (during their feedback) not containing a respect as given to a divine master, then, too, their queries won’t be answered from upcoming ‘प्रश्नोत्तरमाला – ७ / Question + Answer Series – 7’.
Do take note of this important strategy change.
Various theological queries + replies + feedbacks + testimonials (in Hindi, Sanskrit & English languages) from ‘BRVF – Vedanta – 1st + 2nd + 3rd’ groups on the WhatsApp cyber platform —
Section A — Interactions from followers —
1) [08/12, 00:52 as per PST] Mr. Aditya / Mrs. Kalpana Nigam — Lucknow, Awadh Redion, East UP & Bhopal, Malwa Region, MP, IN (+91 9753409410):
“बहोत ही ज्ञानयुक्त प्रश्नोत्तरी!
आपके चरण स्पर्श करता हूं महाराज जी👏🏻”
2) [08/12, 00:57 as per PST] Mr. Aditya Mishra (+91 8982763211):
“Swamiji, PAMHO, how did Shri Radha end her Bhulila & go to Goloka ?”
3) [08/12, 01:59 as per PST] Entrepreneur (Brand Sparrow) Mr. Shishir Katote R Madhvaite – Pune, MH, IN (+91 9765730977):
“Thank you an excellent answer!
I have another question:
When western media praises Hindu temples, they just acknowledge the art in it and cunningly remove the part of sanctity or sacredness. Foolish Indians start jumping as they think white people love their temples. This is a systematic plan to remove sanctity aspect from Hinduism and ultimately make it look like Christinaity and then use this to convert foolish Hindus into Christianity. So next time whenever a western guy praises your deity, ask him if he also acknowledges that it is sacred.
So, is it right that not the material beauty but sanctity or sacredness that must be highlighted by the media when they speak about Hindu temples or deities?
Regarding your last answer I have another query.
When we refer only to vyavaharika niti, if protective friends and relatives is moral, isn’t it immoral to kill them? And doesn’t the incidence in Mahabharat says that morality and immorality are relative, having got nothing to do with bhakti? I am speaking only in terms of material morality, not spiritual.
Can a person be immoral from material perspective like Arjuna killing friends and relatives, and moral in spiritual perspective while following Krishna’s order to kill them?
Also, is morality the correct translation for niti?”
4) [08/12, 02:16 as per PST] College Student Mr. Mohit Sharma – Panipat, HR, IN (+91 8929686619):
“जय हो महाराज जी– अति उत्तम समाधान– आपके चरणो मे बारंबार प्रणाम — 🌺🌺🙏”
5) [08/12, 07:26] Engineer Pratyush Mehrishi Pushtimargiya ‘Suryadhvaji Shakaladvipiya Maga Bhojaka’ — (Persia/Iran + Mathura, MTJ, Vraja Region, West UP & Pune, MH, IN (+91 9158268478):
6) [08/12, 07:30 as per PST] Mr. Aryan Paladin — Srilankan Tamilian lands & Singapore (+65 9060 3615):
“Thank you so much Swamiji for your enlightening answers. 🙏🏼🕉🙏🏼”
7) [08/12, 00:36 as per PST] Mr. Anuraag Burman ‘Gaudiya’ – Kolkata/Calcutta, WB, IN (+91 8017055069):
8) [08/12, 01:38 as per PST] College Student Mr. Mudit Mishra ‘Kaanyakubja’ — Kannauj/Brahmavarta, Central UP & Bilaspur, Chattisgarh, IN (+91 9806309043):
9) [08/12, 18:42 as per PST] Engineer Mr. Rahul Kambhampati – Hyderabad, Telangana + Pune, MH, IN + Tennessee, USA (+91 9849789300):
“Sri Rama Krishna Gaura Hari
My Humble obeisances to Acharya Sri
Your answers will remove the hurdles faced by practising devotees like me to progress in devotional life
My query is how to reach to the stage of ruchi or having strong attachment towards hearing and chanting that we develop that greed to serve krishna.My situation is like I am practising devotion and it’s like one day i experience happiness while chanting and some other day I don’t . Internally i desire to develop strong attachment and want to feel something outside krishna consciousness is waste of energy .So how to come to stage of ruchi”
*Develop strong attachment to krishna and associates
10) [09/12, 06:36 as per PST] College Student Mr. Mohit Sharma – Panipat, HR, IN (+918929686619):
“महाराज जी एसा किन किन पुराणो मे लिखा है की कृष्ण भगवान विष्णु के अवतार नही है बल्कि स्वयं अवतारी है”
Section B — Replies from Bhakti-rasa-vedanta-pithadhishvara Gurupadacharya Shri-charana Radhakrishnadeva Munindravarya Amnaya-vacaspati Svami (Ramkrishna R Swami — BRVF – Anand, GJ + Vrindavan, MTJ, West UP, IN + Maha Shakti Ashram, City of Lodi, San Joaquin County, Northern California, USA) —
श्रीरामकृष्णगौरहरि । shree-raama-krishna-gaurahari. अथ स्वस्ति श्री । atha svasti shree.
A) Towards Mr. Aditya Mishra —
“The whole concept accepting a temporal state (asthaayittva) of the manifest + non-manifest displays (prakata/aprakata prakaasha) of Bhagavan’s Earthly pastimes (bhauma bhagaval-leelaa) — is not supported by scriptures and tradition alike.
Non-manifest Earthly Vraja pastimes of Nandanandana are eternal (nitya) and not bound within the timely and spacely adjuncts (desha/kaala-prasoota upaadhi-shoonya). Likewise, the manifest Earthly Vraja pastimes of Shyaamasundara are, too, perennial and not constrained by the mundane adjuncts. Time-bound means conditioned by mundane time (aadhibhautika kaala) or temporarily existing. Space bound means limited by mundane space (laukika sthaana).
(Herein, it is to be noted that when it is claimed by scriptures that Lord Vaasudeva appears as the son of Vasudeva and Devakee in Mathuraa during the midnight hour of Bhaadrapada Krishnaa Ashtamee in Rohinee constellation, Vaasudeva is not conditioned by mundane time because Shreemad-bhaagavatam verse “….kaalah parama-shobhanah” implies the rule of aadhi-daivika spiritual divine time over the parakata-prakaasha of Vraja before Lord’s advent. Likewise, when it is asserted in scriptures that Nandanandana never leaves the geographical jurisdiction of Vraja, it is not to be misconstrued that Nandanandana is conditioned by mundane space — as Vraja is not a mundane land.)
“vrindaavanam parityajya paadam ekam na gacchati” + “vrindaavanam parityajya sa kvacin naiva gacchati” (from Padma-puraana & Shree-yaamala-tantram as cited in Shreela Roopa Gosvaamipaada’s Laghu-bhaagavataamritam 1.5.461-462 + the anecdote portraying the eternality of the Earthly Vraja in Garga-samhitaa within the conversation of Lord Varaaha & Bhagavatee Bhudevee/Vasundharaa.
When the manifest Earthly Vraja pastimes in the Vraja located on the Earth of a particular mundane universe (bhautika-brahmaanda-antargata-prithiveestha-vraja) are consummated, such pastimes are, immediately, shifted and commenced elsewhere within the Vraja located on the Earth belonging to some other mundane universe. When the mundane universes are annihilated during the cosmic ultimate devastation or the aatyantika-pralaya, the Earthly Vrajas found in multifarious universes — do not cease to exist. Just as sun setting on an eastern hemisphere rises, instantly, on a western hemisphere, similarly, the prakata-leelaas are everlasting without bounds. This fact has been analyzed by Shree Vishvanaatha Cakravarttee in his Raaga-varttma-candrikaa.
For this reason, both the prakata and aprakata leelaas are eternal in nature. When they are eternal, their concomitant factors (leelaa-avayava) like leelaagata-bhagavat-svaroopa (God’s form present in the pastimes) etc. are, too, eternal. Only if such prakata and aprakata leelaas were declared temporary (alpa-kaalika) by the scriptures (which they have declared as eternal and not temporal), there could have arose a chance of believing the migration of the leelaagata-bhagavat-svaroopa (Raadhaa & Krishna) from the prakata and aprakata prakaasha into the cidaakasha-sthita Goloka (Goloka situated in the spiritual skies). But such is not the case. Hence, migration of the leelaagata-bhagavat-svaroopa present in the prakata and aprakata leelaas towards Goloka never occurs, in factuality.
Therefore, all such statements found in the scriptures including Shreemad-bhaagavatam & Padma-puraana which denote the migration of the leelaagata-bhagavat-svaroopa prevailing the prakata-leelaas towards the cidaakasha-sthita Goloka/Vaikuntha — are, simply, asserted to delude the great devataas and munis who are not permitted by Bhagavatee Yogamaayaa to know the confidential par-excellence of the Earthly Vraja, its prakata cum aprakata leelaas and its leelaagata-bhagavat-svaroopa.
Even the description of the descending migration of Yamunaa and Giriraaja etc. from Goloka down to Bhauma Vraja as given in Garga-samhitaa and elsewhere, should be understood as their merger with their counterparts ever present in Vraja.
Otherwise, the scriptural statements substantiating the eternal presence of bhagavad-vapu in the Earthly Vraja pastimes and the propositions expounding upon the par-excellence of Earthly Vraja over the Vaikuntha/Goloka — as found, numerously, in Shreemad-bhaagavatam — would turn as exaggerations or blatant lies.
“jayati te’dhikam janmanaa vraja shrayata indiraa shashvad area hi….” + “.…punyam madhu-vanam yatra saannidhyam nityadaa hareh…..” + “na ayam shriyo’nga u nitaanta-rateh prasaadah…..” etc. (from Shreemad-bhaagavatam).
Hence, the devataas (demigods) who are not eligible to peep into the confidentially intricate realities (nigoodhatama rahasya) enveloping Vraja-leelaa and other such Earthly pastimes — are made to believe by Yogamaayaa that Shyaamasundara and Raadhikaa etc. (the whole entourage) migrated upwards from the mortal domain into the Goloka after the wounding up of the Earthly pastimes. Yogamaayaa creates this illusion to keep anadhikaarees of Vraja-leelaa under delusion.
Not just the, trigunaatmikaa laukikee bahirangaa maayaa (external illusory potency), but also, the divine Yogamaayaa/Aatma-maayaa (internal potency illusion) is a cause of having the divine reality enveloped (nigoodhatama-rahasya-aacchaadaka). Proofs are found in the “….yogamaayaa-samaavritah” (from Shreemad-bhagavad-geetaa 7.25) + “…….maayayaa apahrita-jnaanaah….” (Shreemad-bhagavad-geetaa 7.17). There is, also, a third enveloping element (aachaadaka) covering the divine reality from the anadhikaarees (ineligible). It is the nirvishesha-brahma-jyoti or the divine impersonal halo. Proof — “hiranmayena paatrena satyasya apihitam mukham / tat tvam pooshan apaavrinu satya-dharmaaya drishtaye //”.
Whereas, trigunaatmikaa maayaa is aachaadaka of divine reality for the ordinary samsaaree jeevas (conditioned beings in nescience), the nirvishesha-brahma-jyoti is an aachhadaka of the divine personal reality (savishesha-brahma) for the jnaana-maargees. Lastly, the Yogamaayaa is an aachaadaka of the confidential realities invested within the Earthly Vraja and other Earthly pastimes of Bhagavaan – the comprehension of which is unavailable to the vijaateeya-bhaktas (unlike-minded devotees like devataas and munis who not entitled to understand such secrets).
“….muhyanti yat-soorayah….” + “maayaa-javanikaa-aacchannam…….” + “…yasya antam na viduh sura-asura-ganaa…..” (from Shreemad-bhaagavatam).
Therefore, the devataas are mainly eligible to comprehend the bhagaval-leelaas ongoing in the cidaakasha-sthita venues like Goloka/Vaikuntha/Saaketa etc. But, not eligible for the Lord’s pastimes incumbent on Earthly abodes. For this reason, even Rig-veda-samhitaa considers devataas eligible to eternally perceive the Lord (and His pastimes + abode) prevalent/situated in the spiritual skies (cidaakaasha or divi).
“om tad vishnoh paramam padam sadaa pashyanti soorayah diveeva cakshuraatatam…..” (Rig-veda-samhitaa).
But, if all this reasoning is accepted, then the conception of ‘avataara-vaada’ (the doctrinal belief verifying God’s descent onto the mortal platform occasionally) seems to be disproved. Whereas, the conception of ‘avataara-vaada’ has a solid momentum backing it from scriptures like Shreemad-bhagavad-geetaa and various Puraanas + shruti texts.
“avataaraah hy asankhyeyaah hareh…..” (from Shreemad-bhaagavatam) + “santu bahava avataaraah pushkara-naabhasya….” (from Laghu-bhaagavataamritam) + “yadaa yadaa hi dharmasya….” (from Shreemad-bhagavad-geetaa). Moreover, ‘avataara’ is, etymologically, defined as ‘avatarayati avataranam karoti ya iti avataarah’ (‘that which descends lower/downward on the Earth is known as an avataara’).
So, how to reconcile this dilemma? If the Nandanandana is ever present in Earthly Vraja pastimes without placing a foot outside (both in manifest and non-manifest displays of leelaas), then His avataranam or descending from Goloka to Earthly Vraja is irrelevant. What to speak about hailing from Goloka, even the arrival of Krishna from Mathuraa to Vraja and the vice versa departure from Vraja to Mathura/Dvaarakaa (though, geographically Mathura is part of Vraja, in the context of rasa-upaasanaa, its placement is outside Vraja — as verified in many statements of Shreemad-bhaagavatam which, explicitly, portray Krishna leaving Vraja to head towards Mathuraa) is not accepted by Gaudeeya Vaishnava theologians and other Vraja-rasika-aacaaryas. And there are solid counter proofs to defend their non-mainstream ideological position. What are they?
“naumeedya te’bhra-vapushe……pashu-pa-anga-jaaya” (Shreemad-bhaagavatam) + “nandah tu aatma-ja utpanne….” (Shreemad-bhaagavatam) etc. A foster son (paalita putra) + an adopted son (dattaka putra) are never considered as ‘aatmaja’ (biological son) + ‘pashu-pa-aga-ja’ (one manifest from the body of the cowherd Nanda).
Hence, a temporal merger of both the Nandanandana Krishna of Vaja (Who never forsakes Vraja) and the Vaasudeva Krishna of Mathura/Dvaarakaa (Who visits and exits Vraja) is accepted by Gaudeeya Vaishnava theologians to solve many apparent oxymorons (virodha-aabhaasa) found in scriptures through the employment of ‘shruta-arthaa-aapatti’ technique of Mimaamsaka philosophers.
But, such reconciliation (samanvaya) gives rise to another poorva-paksha (prima facie contention) that if Krishna of Mathura/Dvaarakaa and Krishna of Vraja (not just geographical, but, the Vraja of ‘rasa/upaasanaa’ perspective) are mutually distinct as proclaimed by the Shree-yaamala-tantram system cited in Laghu-bhaagavataamritam (“krishno’nyo yadu-sambhooto yah poornah so’asty atah parah…..dvibhujam sarvadaa so’tra na kadaacit caturbhujah….”) — then the theological fault of ‘svagata-bheda’ (‘self-difference’ within Absolute) will prevail. Its prevailing translates into the deconstruction of the Vedaantic conception of ‘advaya-brahma-vaada’ (“ekam eva adviteeyam brahma” — Chaandogya Shruti + “yaj jnaanam advayam” — Shreemad-bhaagavatam). Therefore, such deconstruction is untenable and in contravention with the Vedaanta system.
The above dilemma subsides by encountering the following proclamation of Bhakti-rasa-amrita-sindhu — “siddhaantatas tv abhede apy shreesha-krishna-svaroopayoh / rasenotkrishyate krishna-roopam eshaa rasa-sthitih //”. Hence, the ontological self-same identity cum non-distinction (ekaatmataa/abheda/advayatva) is accepted without question within the various forms of one Absolute (like Nandanandana Krishna, Vaasudeva Krishna, Golokanaatha Krishna etc.) — thus ruling out all possibilities of self-difference or ‘svagata-bheda’; whilst, runs parallel the morphological difference among such forms in the contexts of rasa and leelaa. But, such morphological difference cannot produce any ‘svagata-bheda’ as it is not ontological. It, however, gives rise to ‘apraakrita-vishesha’ (divine peculiarity) among the many forms of Absolute.
Moving forward in the analysis, the third morphological difference comes in the krishna-tattva. It is the difference prevailing between the forms of Golokanaatha Krishna with the Vaasudeva Krishna & the Vraja-raaja-kumaar Krishna. As the latter two forms preside over the Earthly eternal abodes of Vraja + Dvaarakaa/Mathuraa, the former form presides in the Goloka of the spiritual sky.
Since, there is no scope for the existence of the birth and many other special pastimes in Goloka (janma-leelaa, asura-vadha-leelaa, baalya-leelaa, yuga-dharma-samsthaapana-leelaa, parakeeyaa-bhaava-mayee leelaa, bhakta-uddhaara/nirodha-leelaa etc.), the Golokanaatha Krishna Whose form is replete with maadhurya-mishrita-aishvarya (flavour of sweetness mixed on the substratum of opulence) — descends downward and merges into the eternal form of Vaasudeva Krishna. Along with Golokanaatha, Kshirodaka-shaayee Vishnu (third purusha-avataara), too, combines with the Vaasudeva Krishna (as verified in Caitanya-caritaamrita 1.4.7-14). Then Vaasudeva Krishna merges with the Nandanandana Krishna gor the time being of 11 gears and 52 days before exiting Vraja for Mathura on Akrura’s call.
Such is the case with Shree Raadhaa, too. The description of Shree Raadhaa’s eternal presence in Goloka as given in Brahma-vaivartta-puraana, Brahmaanda-puraana, Garga-samhitaa, Brahma-samhitaa & in Gaudeeya Vaishnava texts like Krishna-sandarbhah, Brihad-bhaagavata-amritam & Gopaala-campuh etc. — should be interpreted in the light of the analysis given by Shreela Roopa Gosvaamipaada in Bhakti-rasa-amrita-sindhu, by Shreela Krishnadaasa Kaviraaja in Govinda-leelaa-amritam + Saaranga-rangadaa Sanskrit commentary on Bilvamangala’s Krishna-karna-amritam + Shree Roopa Kaveeshvara’s Saara-sangrahah etc.
The gist is that, like Nandanandana Krishna, Vrishabhaanusutaa Raadhaa is, eternally present in Bhauma Vraja only. The Bhagavatee Raadhaa reigning in Goloka is the Lakshmee of Goloka (“…..cintamani-prakara..lakshmee-sahasra-shata-sambhrama-sevyamaanam” — Brahma-samhitaa, 5th Chapter) and is, morphologically, distinct from the Vrishabhaanusutaa Raadhaa of Bhauma Vraja. Raadhaa of Vraja possesses parakeeyaa-bhaava in leelaa. Whereas, Raadhaa of Goloka possesses svakeeyaa-bhaava in leelaa; though, in ontological perspective (tattvatah), both Raadhaas are nitya-sveeyaa. Raadhaa of Goloka possesses samanjasaa-rati. Whereas, Raadhaa of Vraja possesses only pure samarthaa-rati. Therefore, ‘maadanaakhya mahaabhaava’ is contained by Vrishabhaanusutaa Raadhaa only, and not by the Raadhaa of Goloka. In Goloka, only adolescent form of Raadhaa prevails. Whereas, in Vraja, the child, pre-adolscent and the adolescent (baalya, pauganda and kaishora) forms of Raadhaa prevail.
The Golokanaatha Krishna and the Raadhaa of Goloka — both are forms replete with ‘maadhurya-mishrita aishvarya’ (sweetness based on the foundation of opulence). Mathuraadhipati/Dvaarakesha Vaasudeva Krishna is replete with ‘aishvarya-mishrita maadhurya’ (opulence based on the substratum of sweetness). Whereas, Vrishabhaanusutaa Raadhaa & Nandanandana Krishna of Vraja are the very embodiments of ‘vishuddha maadhurya’ (unadulterated sweetness). All displays of opulence done by Nandanandana in the manifest Vraja-leelaa are done through the agency of Golokanaatha Krishna, Vaasudeva Krishna & the Kshirodaka-shaayee Vishnu. (The four variants involving ‘maadhurya’ and ‘aishvarya’ — are expounded in the ‘Saadhana-deepikaa’ – a Sanskrit classical work by Shreela Raadhaakrishnadaasa Gosvaamipaada in the lineage of Gadaadhara Pandita in the 17th Century CE).
So that the ‘maadhurya-mishrita aishvarya’ form/personality of Golokanaatha Krishna wants to understands the vishuddha-maadhurya form of Nandanandana, He (Golokanaatha) merges, initially, with the Vaasudeva Krishna of Mathuraa/Dvaarakaa and later when Vaasudeva merges with the Nandanandana, Golokanaatha happens to understand the personality of Vrajendranandana. Same is the case of Goloka Raadha and Her merger with the Vraja Raadhaa.
Proof as to why Golokanaatha desires to descend downward and merge into Nandanandana —
“nanu shree-mahaaprabhor aavirbhaave nija-prayojana-traya-vaanchaa mukhya-kaaranatvena shree-kaviraaja-gosvaaminaa ‘shree-raadhaayaah pranaya-mahimaa’ ity-aadi-padye darshitaa. shree-nanda-nandanasya aavirbhaave nija-prayojanatayaa kim mukhyam kaaranam. tatra aaha. shree-nanda-nandanasya gaura-haritve yathaa sva-prayojana-traya-vaanchaa mukhya-kaaranam tathaa goloka-naathasya nanda-nandanattve rasa-niryaasa-aasvaada-vaanchaa eva mukhya-kaaranam. yathaa ‘na krishne rasa-niryaasa-svaada-artham avataarini’ ( verse from Ujjvala-neelamanih of Shreela Roopa Gosvaamipaada)”. (from Saara-sangrahah 5.16 onward — by Shreela Roopa Kaveeshvara).
Hence, only the ‘avataara’ of Raadhaa & Krishna of Goloka occurs. The original form staying back in Goloka is ‘avataaree’ (source of avataara). The form of Golokanaatha descending downwards is ‘avataara’ (incarnation). But, Vrishabhaanusutaa Raadhaa and Nandanandana Krishna, eternally, present in the prakata and aprakata prakaashas of Bhauma Vraja — are neither ‘avataara’ or ‘avataaree’. They are above both categories. Vrajendranandana Krishna is ‘ svayam-roopa svayam bhagavaan’ or ‘maadhurya-leelaa-purushottama’. This fact is, explicitly, substantiated in Caitanya-caritamrita 1.17.314, 1.1.79-80, 1.2.120, 2.20.240.”
B) Towards Entrepreneur Mr. Shishir Katote R —
“Sanctity is the core of all art and beauty. Art and beauty devoid of devotional sanctity is analogous to the decoration of a dead corpse. Evidence — “bhagavad-bhakti-heenasya jaatih shaastram japas tapah / apraanasyaiva dehasya mandanam loka-ranjanam //”. (Hari-bhakti-sudhodaya 3.11 of Naaradeeya Puraana)
Even mundane morality has multi-faceted dimensions. According to various incidences portrayed in Mahaabhaarata, ethical justice and punishment required to be administered to people of one’s flock (as in case of humans residing on Earth) should be sidelined and the concentration should be put on the external foreign forces invading our flock (like aliens/invaders disturbing the peace of Earth or one’s country). In the episode of Duryodhana eve-teasing the Gandharva girl (Gandharvas reside in Gandharva-loka planet and their roaming higher and thither on Earth planet is trespassing), Yudhishthira preferred to take side of culprit Duryodhana and subdue the apparently innocent seeming Gandharvas. Whilst inspiring Bheemasena and Arjuna to protect Duryodhana from the wrath of Gandharvas, Yudhishthira explains that though Duryodhana is a culprit in offending a Gandharva woman, bigger culprits are the Gandharvas who are roaming on the human-land of Earth and especially, Bhaarata-varsha. They are foreign elements who should not come to Earth and start considering and behaving as if manushya-loka is their own.
2nd great ethical logic given in Mahaabhaarata is that an aggressor usurping one’s land/property (aatataayee), whosoever, he is (whether a kith or kin or an outsider) should be brought to justice — the reason for Mahaabhaarata war.
It is a matter of coincidence that even Lord’s order was in favour of waging war against unethical Kauravas. But, if Lord would have dissuaded Paandavas from reacting to Kauravas, Paandavas would have, certainly, acted as per Lord’s desire even in that scenario, for they were bhagavad-bhaktas who held God’s decree in much higher esteem than the ordinary ethical values.”
C) Towards Engineer Mr. Rahul Kambhampati —
“Make a profound perusal of the ‘Maadhurya-kaadambinee’ by Shreela Vishvanaatha Cakravarttee. Your very growing desire of slackening disinteret in objects/entities unrelated with Bhagavaan and your parallel growing desire of obtaining condensed prema for Bhagavaan — are emblems of your gradual progress in bhakti.”
D) Towards College Student Mr. Mohit Sharma —
“क) क्रमांक ‘A’ के अन्तर्गत ऊपर दी हुई विस्तारित अंग्रेज़ी विवेचना में यह स्पष्ट हुआ है कि कैसे नन्दनन्दन व्रजस्थ कृष्ण न अवतार हैं, न ही अवतारी — अपितु दोनों ही पहलुओं से परे । श्रीसाकेतपति रामचन्द्र, मत्स्य, कूर्म आदि कोई भी भगवत्स्वरूप – यहाँ तक कि गोलोकाधिपति कृष्ण तक में — अवतार/अवतारी वाला द्वन्द्व विद्यमान है । चिदाकाश/परव्योम/त्रिपादविभूति-स्थित भगवद्धाम से कोई भी भगवत्स्वरूप अल्पकाल के लिए भौतिक ब्रह्माण्ड में आगमन/पदार्पण करने पर — उस पदार्पित स्वरूप को ‘अवतार’ माना गया हैं । और परव्योम में आसीन मूल स्वरूप उस अवतरित स्वरूप का ‘अवतारी’ माना गया है ।
ख) अतः श्रीराम के लिए भी तो “….अवतारी रघूत्तमः” का प्रयोग हुआ है । ‘अवतार’ व ‘अवतारी’ — अनेक भगवत्स्वरूप हैं । परन्तु, इस द्वन्द्व से अतीत केवल नन्दनन्दन का स्वरूप ।
घ) जहाँ तक श्रीकृष्ण की स्वयं-भगवत्ता का सम्बन्ध है व उनसे अन्यान्य नारायण/विष्णु आदि रूपों के प्राकट्य की बात है, उसका विस्तारित स्पष्ट उल्लेख ब्रह्मवैवर्तपुराण व गर्गसंहितादि ग्रंथों में स्पष्ट है ।”