So the foremost feature of the Absolute Truth is a person. And as a person, He has got the same feelings as we have got. As we have got feelings for our relatives, for our brothers, for our sisters, for our friends, for our enemies, the same thing there is also. If you study your personality or your friend's personality, you can get a rough idea of the Supreme Personality, because our personality is dependent on the Supreme Personality. Mamaivāṁśaḥ. We are simply fragmental personality, just like the sparks and the fire, or the drop of ocean water and the ocean. The difference is in quantity. A drop of ocean water or a fragmental spark of the fire is of the same quality like the fire or the ocean. But in magnitude it is very, very small. God is vibhu, the greatest, and we are the smallest. God is infinite; we are finite, infinitesimal. That is the difference. Otherwise everything is there, as we have got.
Just like the son inherits the quality of the father, similarly . . . we are supposed to be sons of the Supreme Person. Therefore, in minute quantity we have got all the qualities of God. Not all. Seventy-eight percent. In very minute quantity. That is our perfection. If we revive godly qualities seventy-eight percent, in minute quantity, that is our perfection. That is there, already there. Simply it is covered by this material energy. Otherwise, everything is there. So the feelings of affection, there is also in Kṛṣṇa.
So Kṛṣṇa expands. Eka bahu syām. Expands. Ānanda-cinmaya-rasa-pratibhāvitābhis tābhir ya eva nija-rūpatayā kalābhiḥ (Bs. 5.37). Kṛṣṇa expands His energy, ānanda-cinmaya-rasa. Rasa, humor, mellows, to enjoy, He expands Himself. Just like Śrī Svarūpa Dāmodara Gosvāmī has given us the definition, Rādhā-Kṛṣṇa and Śrī Caitanya Mahāprabhu:
- rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmād
- ekātmānāv api deha-bhedaṁ gatau tau purā
- caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caikyam āptaṁ . . .
- (CC Adi 1.5)
Rādhā and Kṛṣṇa, the same Absolute, but Rādhārāṇī is the expansion of the pleasure potency of Kṛṣṇa. We have got potency as Kṛṣṇa has got. Parāsya śaktir vividhaiva śrūyate (Śvetāśvatara Upaniṣad 6.8, Cc. Madhya 13.65, purport). This is the Vedic injunction. Parā, they say. Absolute Truth has many potencies, innumerable, vividhaiva śrūyate. One of the potency is the pleasure potency. Just like we want some pleasure. Pleasure is the constitutional position of spirit soul, or the Absolute Truth. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). God and we, being of the same quality, we are by nature always joyful. So our joyfulness is checked when we are in material condition. Therefore there is struggle. We are hankering after, to revive that joyfulness, but this contamination of material energy, sattva-guṇa, rajo-guṇa, tamo-guṇa, they are checking, obstacles.
Therefore we have to get free from these obstacles. Sattva-guṇa . . . we have to go above the sattva-guṇa, śuddha-sattva. Then again we revive our original position of joyfulness. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati (BG 18.54). This is the joyfulness—no lamentation, no hankering. We hanker after something which we want, and we lament for something which we lose. Here there are two business, something gaining and something losing. Just like businessmen, they have got two businesses—either to make profit or to lose. At the end of the year they calculate, "Whether we are loser or gainer?" But in the spiritual world there is no such thing as to gain or as to lose. There is nothing . . . absolute. That is Absolute.