Acintya (Books)

Expressions researched:
"acintya" |"acintyah" |"acintyam" |"acintyasya" |"acintyo"

Notes from the compiler: Excluding: "acintya-bhedabheda-tattva"

BG Chapters 1 - 6

BG 6.30, Purport:

To merge in Kṛṣṇa is spiritual annihilation. A devotee takes no such risk. It is stated in the Brahma-saṁhitā (5.38):

premāñjana-cchurita-bhakti-vilocanena

santaḥ sadaiva hṛdayeṣu vilokayanti

yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship the primeval Lord, Govinda, who is always seen by the devotee whose eyes are anointed with the pulp of love. He is seen in His eternal form of Śyāmasundara, situated within the heart of the devotee."

At this stage, Lord Kṛṣṇa never disappears from the sight of the devotee, nor does the devotee ever lose sight of the Lord.

BG Chapters 7 - 12

BG 8.9, Purport:

It is stated here that the Supreme Lord, by His inconceivable energy, is sustaining all these big planets and systems of galaxies. The word acintya ("inconceivable") is very significant in this connection. God's energy is beyond our conception, beyond our thinking jurisdiction, and is therefore called inconceivable (acintya). Who can argue this point? He pervades this material world and yet is beyond it. We cannot comprehend even this material world, which is insignificant compared to the spiritual world—so how can we comprehend what is beyond? Acintya means that which is beyond this material world, that which our argument, logic and philosophical speculation cannot touch, that which is inconceivable. Therefore intelligent persons, avoiding useless argument and speculation, should accept what is stated in scriptures like the Vedas, Bhagavad-gītā and Śrīmad-Bhāgavatam and follow the principles they set down. This will lead one to understanding.

SB Canto 2

SB 2.6.13-16, Purport:

The stock gold is never exhausted even if there are innumerable ornaments emanating from the stock because the stock is pūrṇam, complete; even if pūrṇam is deducted from the pūrṇam, still the supreme pūrṇam remains the same pūrṇam. This fact is inconceivable to our present imperfect senses. Lord Caitanya therefore defined His theory of philosophy as acintya (inconceivable), and as confirmed in the Bhagavad-gītā as well as in the Bhāgavatam, Lord Caitanya's theory of acintya-bhedābheda-tattva is the perfect philosophy of the Absolute Truth.

SB 2.9.35, Purport:

This mystery is the most confidential part of the knowledge of the Supreme, and it is impossible for the mental speculators to discover by dint of intellectual gymnastics. The mystery can be revealed through the process recommended by Brahmājī in his Brahma-saṁhitā (5.38) as follows:

premāñjana-cchurita-bhakti-vilocanena

santaḥ sadaiva hṛdayeṣu vilokayanti

yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship the original Personality of Godhead, Govinda, whom the pure devotees, their eyes smeared with the ointment of love of Godhead, always observe within their hearts. This Govinda, the original Personality of Godhead, is Śyāmasundara with all transcendental qualities."

SB Canto 3

SB 3.1.24, Purport:

Philosophically, one can understand that Lord Kṛṣṇa and His remembrance are on the absolute plane and that the very idea of searching for Him at Vṛndāvana in pure God consciousness gives more pleasure to the devotee than seeing Him face to face. Such devotees of the Lord see Him face to face at every moment, as confirmed in the Brahma-saṁhitā (5.38):

premāñjana-cchurita-bhakti-vilocanena

santaḥ sadaiva hṛdayeṣu vilokayanti

yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"Those who are in ecstasy of love with the Supreme Personality of Godhead, Lord Śyāmasundara (Kṛṣṇa), see Him always in their hearts due to love and devotional service rendered to the Lord." Both Vidura and Uddhava were such elevated devotees, and therefore they both came to the bank of the Yamunā and met each other.

SB Canto 4

SB 4.21.42, Purport:

How a devotee continuously sees Kṛṣṇa face to face within his heart is described in the Brahma-saṁhitā (5.38) as follows:

premāñjana-cchurita-bhakti-vilocanena

santaḥ sadaiva hṛdayeṣu vilokayanti

yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

The devotee, by development of pure love for Kṛṣṇa, constantly sees the Supreme Personality of Godhead, who is known as Śyāmasundara, within his heart. That is the perfectional stage of brahminical culture.

SB 4.22.8, Purport:

The brāhmaṇas and Vaiṣṇavas are the bearers of Lord Viṣṇu, the all-auspicious. As confirmed in the Brahma-saṁhitā (5.38):

premāñjana-cchurita-bhakti-vilocanena

santaḥ sadaiva hṛdayeṣu vilokayanti

yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

The devotees, out of their extreme love for Govinda, the Supreme Personality of Godhead, always carry the Lord within their hearts. The Lord is already in the heart of everyone, but the Vaiṣṇavas and the brāhmaṇas actually perceive and see Him always in ecstasy. Therefore brāhmaṇas and Vaiṣṇavas are carriers of Viṣṇu.

SB Canto 5

SB 5.1.27, Purport:

By parama-bhakti-yoga, by elevating oneself to the highest platform of loving service, one can automatically be relieved from the bodily concept of life and see the Supreme Personality of Godhead face to face. As confirmed in Brahma-saṁhitā:

premāñjana-cchurita-bhakti-vilocanena

santaḥ sadaiva hṛdayeṣu vilokayanti

yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

(Bs. 5.38)

An advanced devotee, who is known as a sat, or saint, can always see within his heart the Supreme Personality of Godhead, face to face. Kṛṣṇa, Śyāmasundara, expands Himself by His plenary portion, and thus a devotee can always see Him within his heart.

SB 5.18.31, Purport:

In Bhagavad-gītā the Lord also says, mat-sthāni sarva-bhūtāni na cāhaṁ teṣv avasthitaḥ: the entire material creation is resting on Kṛṣṇa's energy, either material, spiritual or marginal, but because His form is absent from the expansion of His energy, He is not personally present. This inconceivable expansion of the Supreme Lord's energy is called acintya-śakti. Therefore no one can understand the real form of the Lord without becoming His devotee.

SB 5.19.4, Purport:

In the Upaniṣads it is said: yam evaiṣa vṛṇute tena labhyaḥ-labhyaḥ Kaṭha Upaniṣad 1.2.23. The Supreme Lord, Paramātmā, the Personality of Godhead, can be seen or perceived only by persons who are saturated with devotional service. As stated in the Brahma-saṁhitā (5.38):

premāñjana-cchurita-bhakti-vilocanena

santaḥ sadaiva hṛdayeṣu vilokayanti

yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship the primeval Lord, Govinda, who is always seen by the devotee whose eyes are anointed with the pulp of love. He is seen in His eternal form of Śyāmasundara, situated within the heart of the devotee."

SB Canto 6

SB 6.9.36, Purport:

Nondevotees cannot understand the contradictions present in the Supreme Lord or His devotees. Therefore in Bhagavad-gītā the Lord says, bhaktyā mām abhijānāti: (BG 18.55) the transcendental pastimes can be understood through devotional service; to nondevotees they are inconceivable. Acintyāḥ khalu ye bhāvā na tāṁs tarkeṇa yojayet: the Supreme Lord and His form, name, pastimes and paraphernalia are inconceivable to nondevotees, and one should not try to understand such realities simply by logical arguments. They will not bring one to the right conclusion about the Absolute Truth.

SB 6.16.50, Purport:

If one takes to spiritual life under the direction of Nārada Muni or his representative and thus engages himself in the service of the Lord, he qualifies himself to see the Lord face to face. The Brahma-saṁhitā (5.38) states:

premāñjana-cchurita-bhakti-vilocanena

santaḥ sadaiva hṛdayeṣu vilokayanti

yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship the primeval Lord, Govinda, who is always seen by the devotee whose eyes are anointed with the pulp of love. He is seen in His eternal form of Śyāmasundara situated within the heart of the devotee."

SB Canto 7

SB 7.4.37, Purport:

The mahā-bhāgavata sees Kṛṣṇa everywhere because of his attitude of pure love for Kṛṣṇa. As confirmed in the Brahma-saṁhitā (5.38):

premāñjana-cchurita-bhakti-vilocanena

santaḥ sadaiva hṛdayeṣu vilokayanti

yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship the primeval Lord, Govinda, who is always seen by the devotee whose eyes are anointed with the pulp of love. He is seen in His eternal form of Śyāmasundara, situated within the heart of the devotee."

SB Canto 8

SB 8.3.27, Purport:

As authoritatively stated in the Śrīmad-Bhāgavatam (12.13.1), dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ: a yogī is one who always meditates on the lotus feet of the Supreme Personality of Godhead. This is also confirmed in the Brahma-saṁhitā (5.38):

premāñjana-cchurita-bhakti-vilocanena

santaḥ sadaiva hṛdayeṣu vilokayanti

yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship Govinda, the primeval Lord, who is Śyāmasundara, Kṛṣṇa Himself, with inconceivable innumerable attributes, whom the pure devotees see in their heart of hearts with the eye of devotion tinged with the salve of love."

SB Canto 9

SB 9.23.20-21, Purport:

The virāṭ-rūpa is not the original form of the Lord; the Lord's original form is Dvibhuja-śyāmasundara, Muralīdhara, the Lord with two hands, playing a flute (yaṁ śyāmasundaram acintya-guṇa-svarūpam). The Lord's forms are proof of His inconceivable qualities. Although the Lord maintains innumerable universes within the period of His breath, He is dressed with a form exactly like that of a human being. That does not mean, however, that He is a human being.

SB Canto 10.1 to 10.13

SB 10.2.36, Purport:

The Brahma-saṁhitā (5.38) says:

premāñjana-cchurita-bhakti-vilocanena

santaḥ sadaiva hṛdayeṣu vilokayanti

yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

Although Kṛṣṇa's transcendental form is presented as black, devotees who are in love with the Supreme Personality of Godhead appreciate the Lord as Śyāmasundara, having a very beautiful blackish form.

SB 10.3.31, Purport:

Real love of Godhead begins with aiśvarya-śīthila, simply on the basis of pure love.

premāñjana-cchurita-bhakti-vilocanena

santaḥ sadaiva hṛdayeṣu vilokayanti

yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

(Bs. 5.38)

Pure devotees, whose eyes are anointed with the ointment of prema, love, want to see the Supreme Personality of Godhead as Śyāmasundara, Muralīdhara, with a flute swaying in His two hands. This is the form available to the inhabitants of Vṛndāvana, who are all in love with the Supreme Personality of Godhead as Śyāmasundara, not as Lord Viṣṇu, Nārāyaṇa, who is worshiped in Vaikuṇṭha, where the devotees admire His opulence.

SB 10.8.41, Purport:

Mother Yaśodā, being a simple woman, could not find out the real cause of the vision; therefore, out of maternal affection, she simply offered obeisances unto the Supreme Lord to protect her child. She could do nothing but offer obeisances to the Lord. It is said, acintyāḥ khalu ye bhāvā na tāṁs tarkeṇa yojayet (Mahābhārata, Bhīṣma parva 5.22). One should not try to understand the supreme cause by argument or reasoning. When we are beset by some problem for which we can find no reason, there is no alternative than to surrender to the Supreme Lord and offer Him our respectful obeisances. Then our position will be secure.

SB 10.13.1, Purport:

The word santaḥ is used to refer to persons who have developed love for Kṛṣṇa. Yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi (Bs. 5.38). Parīkṣit Mahārāja, therefore, is addressed as bhāgavatottama, the best of devotees, because unless one is very much elevated in devotional service, one cannot feel ecstasy from hearing more and more and appreciate the topics as ever fresher and newer.

SB 10.13.57, Purport:

Brahmā was mystified about Kṛṣṇa's opulence (nija-mahimani) because this opulence was atarkya, or inconceivable. With one's limited senses, one cannot argue about that which is inconceivable. Therefore the inconceivable is called acintya, that which is beyond cintya, our thoughts and arguments. Acintya refers to that which we cannot contemplate but have to accept. Śrīla Jīva Gosvāmī has said that unless we accept acintya in the Supreme, we cannot accommodate the conception of God. This must be understood. Therefore we say that the words of śāstra should be taken as they are, without change, since they are beyond our arguments. Acintyāḥ khalu ye bhāvā na tāṁs tarkeṇa yojayet: "That which is acintya cannot be ascertained by argument." People generally argue, but our process is not to argue but to accept the Vedic knowledge as it is.

CC Preface and Introduction

CC Introduction:

That which is beyond our power of conception is called acintya, inconceivable. It is useless to argue or speculate about the inconceivable. If something is truly inconceivable, it is not subject to speculation or experimentation. Our energy is limited, and our sense perception is limited; therefore we must rely on the Vedic conclusions regarding that subject matter which is inconceivable. Knowledge of the superior nature must simply be accepted without argument.

CC Adi-lila

CC Adi 5.41, Purport:

The author of the Brahma-sūtras accepts this fact and says, śrutes tu śabda-mūlatvāt: the Supreme Personality of Godhead, being inconceivable to an ordinary man, can be understood only through the evidence of the Vedic injunctions. The Skanda Purāṇa confirms, acintyāḥ khalu ye bhāvā na tāṁs tarkeṇa yojayet: "Matters inconceivable to a common man should not be a subject for argument." We find very wonderful qualities even in such material things as jewels and drugs. Indeed, their qualities often appear inconceivable.

CC Adi 8.15, Purport:

The Mahābhārata therefore says, acintyāḥ khalu ye bhāvā na tāṁs tarkeṇa yojayet. (Mahābhārata, Bhīṣma-parva 5.22) How can that which is beyond the imagination or sensory speculation of mundane creatures be approached simply by logic? Logic and argument are very poor in spiritual strength and always imperfect when applied to spiritual understanding. By putting forward mundane logic one frequently comes to the wrong conclusion regarding the Absolute Truth, and as a result of such a conclusion one may fall down to accept a body like that of a jackal.

CC Adi 17.304, Purport:

Kṛṣṇa's accepting the part of the gopīs is certainly contradictory according to any mundane calculations, but the Lord, by His inconceivable character, may act like the gopīs and feel separation from Kṛṣṇa, although He is Kṛṣṇa Himself. Such a contradiction can be reconciled only in the Supreme Personality of Godhead because He has energy that is inconceivable (acintya), which can make possible that which is impossible to do (aghaṭa-ghaṭana-patīyasī). Such contradictions are very difficult to understand unless a devotee strictly follows the Vaiṣṇava philosophy under the direction of the Gosvāmīs.

CC Madhya-lila

CC Madhya 9.195, Purport:

This is the process of spiritual understanding. Acintyā khalu ye bhāvā na tāṁs tarkeṇa yojayet: "We should not try to understand things beyond our material conception by argument and counterargument." Mahā-jano yena gataḥ sa panthāḥ: "We have to follow in the footsteps of great authorities coming down in the paramparā system." If we approach a bona fide ācārya and keep faith in his words, spiritual realization will be easy.

CC Madhya 10.181, Purport:

Since Brahmānanda Bhāratī was an advanced devotee, he saw Kṛṣṇa in the person of Śrī Caitanya Mahāprabhu. In the words of the Brahma-saṁhitā (5.38):

premāñjana-cchurita-bhakti-vilocanena

santaḥ sadaiva hṛdayeṣu vilokayanti

yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship the primeval Lord, Govinda, who is always seen by the devotee whose eyes are anointed with the pulp of love. He is seen in His eternal form of Śyāmasundara, situated within the heart of the devotee."

CC Madhya 13.155, Purport:

Even if Kṛṣṇa is not physically present, the devotee's constant absorption in the affairs of Kṛṣṇa makes Him always present. This is confirmed in the Brahma-saṁhitā (5.38):

premāñjana-cchurita-bhakti-vilocanena

santaḥ sadaiva hṛdayeṣu vilokayanti

yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

Due to his intense love, the pure devotee always sees Lord Kṛṣṇa present within his heart. All glories to Govinda, the primeval Personality of Godhead! When Kṛṣṇa is not manifest before the inhabitants of Vṛndāvana, they are always absorbed in thoughts of Him. Therefore even though at that time Kṛṣṇa was living in Dvārakā, He was simultaneously present before all the inhabitants of Vṛndāvana.

CC Madhya 15.237, Purport:

Verse:

premāñjana-cchurita-bhakti-vilocanena

santaḥ sadaiva hṛdayeṣu vilokayanti

yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship Govinda, the primeval Lord, who resides in His own realm, Goloka, with Rādhā, who resembles His own spiritual figure and who embodies the ecstatic potency (hlādinī). Their companions are Her confidantes, who embody extensions of Her bodily form and who are imbued and permeated with ever-blissful spiritual rasa. I worship Govinda, the primeval Lord, who is Śyāmasundara, Kṛṣṇa Himself, with inconceivable innumerable attributes, whom the pure devotees see in their heart of hearts with the eye of devotion tinged with the salve of love."

CC Madhya 19.102, Purport:

The Śyāmasundara form is also described in the Brahma-saṁhitā (5.38):

premāñjana-cchurita-bhakti-vilocanena

santaḥ sadaiva hṛdayeṣu vilokayanti

yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship the primeval Lord, Govinda, who is always seen by the devotee whose eyes are anointed with the pulp of love. He is seen in His eternal form of Śyāmasundara, situated within the heart of the devotee."

CC Antya-lila

CC Antya 3.31, Purport:

Śrī Caitanya Mahāprabhu, however, wanted to inform her that actually it was not a dream. He actually came there and ate whatever His mother offered Him. Such are the dealings of advanced devotees with the Supreme Personality of Godhead. As stated in the Brahma-saṁhitā (5.38):

premāñjana-cchurita-bhakti-vilocanena

santaḥ sadaiva hṛdayeṣu vilokayanti

yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

"I worship the primeval Lord, Govinda, who is always seen by the devotee whose eyes are anointed with the pulp of love. He is seen in His eternal form of Śyāmasundara, situated within the heart of the devotee."

CC Antya 8.26, Purport:

As confirmed in Śrīmad-Bhāgavatam (10.14.4), a person without devotional service who simply wants to know things (kevala-bodha-labdhaye) gains only dry speculative knowledge but no spiritual profit. This is confirmed in the Bhakti-sandarbha (111), wherein it is said:

jīvan-muktā api punar yānti saṁsāra-vāsanām

yady acintya-mahā-śaktau bhagavaty aparādhinaḥ

"Even though one is liberated in this life, if one offends the Supreme Personality of Godhead he falls down in the midst of material desires, of which dry speculation about spiritual realization is one."

In his Laghu-toṣaṇī commentary on Śrīmad-Bhāgavatam (10.2.32), Jīva Gosvāmī says:

jīvan-muktā api punar bandhanaṁ yānti karmabhiḥ

yady acintya-mahā-śaktau bhagavaty aparādhinaḥ

"Even if one is liberated in this life, he becomes addicted to material desires because of offenses to the Supreme Personality of Godhead."

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter Intoduction:

It is not possible to obtain information of anything beyond this material nature by experimental means. That which is beyond our power of conception is called acintya, inconceivable. It is useless to argue or speculate about what is inconceivable. If it is truly inconceivable, it is not subject to speculation or experimentation. Our energy is limited, and our sense perception is limited; therefore we must rely on the Vedic conclusions regarding that subject matter which is inconceivable.

Renunciation Through Wisdom

Renunciation Through Wisdom 4.2:

No one can understand the transcendental nature of the name, form, quality, and pastimes of Śrī Kṛṣṇa through his materially contaminated senses. Only when one becomes spiritually situated by transcendental service to the Lord are the transcendental name, form, quality, and pastimes of the Lord revealed to him.

This is confirmed in the Brahma-saṁhitā (5.38):

premāñjana-cchurita-bhakti-vilocanena

santaḥ sadaiva hṛdayeṣu vilokayanti

yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

I worship Govinda, the primeval Lord, who is Śyāmasundara, Kṛṣṇa Himself with innumerable inconceivable attributes, whom the pure devotees see in their heart of hearts with the eye of devotion tinged with the salve of love.

Renunciation Through Wisdom 5.1:

As Śrīla Rūpa Gosvāmī writes in his Bhakti-rasāmṛta-sindhu, quoting from the Mahābhārata:

acintyāḥ khalu ye bhāvā

na tāṁs tarkeṇa yojayet

prakṛtibhyaḥ paraṁ yac ca

tad acintyasya lakṣaṇam

Anything transcendental to material nature is inconceivable and thus cannot be grasped through mundane arguments. Therefore one should not try to understand transcendental subjects in this way.