Rādhā and Kṛṣṇa are one, and when Kṛṣṇa desires to enjoy pleasure, He manifests Himself as Rādhārāṇī. The spiritual exchange of love between Rādhā and Kṛṣṇa is the actual display of Kṛṣṇa's internal pleasure potency. Although we speak of "when" Kṛṣṇa desires, just when He did desire we cannot say. We only speak in this way because in conditioned life we take it that everything has a beginning; however, in spiritual life everything is absolute, and so there is neither beginning nor end. Yet in order to understand that Rādhā and Kṛṣṇa are one and that They also become divided, the question "When?" automatically comes to mind. When Kṛṣṇa desired to enjoy His pleasure potency, He manifested Himself in the separate form of Rādhārāṇī, and when He wanted to understand Himself through the agency of Rādhā, He united with Rādhārāṇī, and that unification is called Lord Caitanya. This is all explained by Śrīla Kṛṣṇadāsa Kavirāja in the fifth verse of the Caitanya-caritāmṛta.
Unification
Srimad-Bhagavatam
SB Canto 2
The whole world is moving under the spell of womanly attraction, and as soon as a man becomes united with a woman, he at once becomes a victim of material bondage under a tight knot. The desires for lording it over the material world, under the intoxication of a false sense of lordship, specifically begin just after the man's unification with a woman. The desires for acquiring a house, possessing land, having children and becoming prominent in society, the affection for community and the place of birth, and the hankering for wealth, which are all like phantasmagoria or illusory dreams, encumber a human being, and he is thus impeded in his progress toward self-realization, the real aim of life.
SB Canto 3
The union of the impersonalists and the union of the devotees are not on a par. The impersonalists try to fully stop their individuality by attaining sāyujya-mukti, or unification by merging into oneness, whereas the devotees keep their individuality to exchange feelings in relationship with the supreme individual Lord. Such reciprocation of feelings takes place in the transcendental Vaikuṇṭha planets, and therefore the liberation sought by the impersonalists is already achieved in devotional service. The devotees attain mukti automatically, while continuing the transcendental pleasure of maintaining individuality. As explained in the previous verse, the destination of the devotees is Vaikuṇṭha, or akuṇṭha-dhiṣṇya, the place where anxieties are completely eradicated. One should not mistake the destination of the devotees and that of the impersonalists to be one and the same. The destinations are distinctly different, and the transcendental pleasure derived by the devotee is also distinct from cin-mātra, or spiritual feelings alone.
SB Canto 4
Here one word, saṅgatātmā, is misinterpreted by the Māyāvādī philosophers, who say that the self of Dhruva Mahārāja became one with the Supreme Self, the Personality of Godhead. The Māyāvādī philosophers want to prove by this word that the Supersoul and the individual soul become united in this way and that after such unification the individual soul has no separate existence. But here it is clearly said by the Supreme Lord that Dhruva Mahārāja was so absorbed in meditation on the thought of the Supreme Personality of Godhead that He Himself, the universal consciousness, was attracted to Dhruva. In order to please the demigods, He wanted to go Himself to Dhruva Mahārāja to stop him from this severe austerity. The Māyāvādī philosophers' conclusion that the Supersoul and the individual soul become united is not supported by this statement. Rather, the Supersoul, the Personality of Godhead, wanted to stop Dhruva Mahārāja from this severe austerity.
Lord Śiva is therefore praying to the Personality of Godhead to be kind to us so that simply by chanting the Hare Kṛṣṇa mantra we can understand everything in both the material and spiritual worlds. The word amuṣmai is significant in this regard because it indicates the best target one can aim for after attaining the higher planetary systems. Those who are engaged in fruitive activities (karmīs) attain the higher planetary systems as a result of their past activities, and the jñānīs, who seek unification or a monistic merging with the effulgence of the Supreme Lord, also attain their desired end, but in the ultimate issue, the devotees, who desire to personally associate with the Lord, are promoted to the Vaikuṇṭhalokas or Goloka Vṛndāvana. The Lord is described in Bhagavad-gītā (10.12) as pavitraṁ paramam, the supreme pure. This is also confirmed in this verse. Śukadeva Gosvāmī has stated that the cowherd boys who played with Lord Kṛṣṇa were not ordinary living entities. Only after accumulating many pious activities in various births does one get the opportunity to personally associate with the Supreme Personality of Godhead. Since only the pure can reach Him, He is the supreme pure.
SB Canto 6
The misunderstanding of the conditioned soul is the bodily conception of life. The body is material, but within the body is the soul. This is spiritual understanding. Unfortunately, one who is in ignorance, under the spell of material illusion, accepts the body to be the self. He cannot understand that the body is matter. Like small particles of sand, bodies come together and are separated by the force of time, and people falsely lament for unification and separation. Unless one knows this, there is no question of happiness.
Sri Caitanya-caritamrta
CC Preface and Introduction
CC Adi-lila
Material nature is one, but because of the interaction of the three qualities, it can produce the total energy and the wonderful cosmic manifestation. Such transformations divide material nature into two features, namely the efficient and material causes. The puruṣa, the enjoyer, is inactive and without material qualities, although at the same time He is the master, existing separately in each and every body as the emblem of knowledge. By understanding the material cause, one can guess that the puruṣa, the enjoyer, being without activity, is aloof from all kinds of enjoyment or superintendence. Sāṅkhya philosophy, after describing the nature of prakṛti (material nature) and puruṣa (the enjoyer), asserts that the creation is only a product of their unification or proximity to one another. With such unification the living symptoms are visible in material nature, but one can guess that in the person of the enjoyer, the puruṣa, there are powers of control and enjoyment. When the puruṣa is illusioned for want of sufficient knowledge, He feels Himself to be the enjoyer, and when He is in full knowledge He is liberated. In the Sāṅkhya philosophy the puruṣa is described to be always indifferent to the activities of prakṛti.
Other Books by Srila Prabhupada
Teachings of Lord Caitanya
Rādhā and Kṛṣṇa are one, and when Kṛṣṇa desires to enjoy pleasure, He manifests Himself as Rādhārāṇī. The spiritual exchange of love between Rādhā and Kṛṣṇa is the actual display of the internal pleasure potency of Kṛṣṇa. Although we speak of "when" Kṛṣṇa desires, just when He did desire we cannot say. We only speak in this way because in conditional life we take it that everything has a beginning; however, in the absolute or spiritual life there is neither beginning nor end. Yet in order to understand that Rādhā and Kṛṣṇa are one and that They also become divided, the question "When?" automatically comes to mind. When Kṛṣṇa desired to enjoy His pleasure potency, He manifested Himself in the separate form of Rādhārāṇī, and when He wanted to understand Himself through the agency of Rādhā, He united with Rādhārāṇī, and that unification is called Lord Caitanya.
Lectures
Bhagavad-gita As It Is Lectures
Prabhupāda: The Bhagavad-gītā, we always... We must always remember that it is being taught in the actual battlefield. Now, a great personality like Mahātmā Gandhi, he wanted to prove from Bhagavad-gītā nonviolence. He was... He was in favor of the doctrine of nonviolence. Now, you have seen Mahatma Gandhi's picture that he is always standing with Bhagavad-gītā like this. So Bhagavad-gītā was his life and soul practically. And in the morning he was having Bhagavad-gītā class; in the evening he was having Bhagavad-gītā class. So that was his life and soul. But unfortunately he interpreted Bhagavad-gītā in his own way. Although he took Bhagavad-gītā as his life and soul, so, but he interpreted it in his own way. That is not the way of understanding Bhagavad-gītā. Therefore such a great man and such a good man... He was not only a great man; he was very good man in the worldly estimation. His character, his behavior, his dealing—everything was good. He was ideal personality. But just see. He was killed by violence. He could not stop violence.
Rūpānuga: He was killed by violence?
Prabhupāda: Yes. He was killed by violence. And his idea... He wanted to make Hindu-Muslim unity in India. The British government fabricated the Hindu-Muslim riots, and lastly, at last also, their purpose was fulfilled by partition of India, Pakistan and India. Now, Mahatma Gandhi worked throughout his whole life just to make a unification of the Hindus and Muslims. Unfortunately, at last, he had to see that the Hindus and Muslims of India were divided into Pakistan and India. And his nonviolence also failed.
Sri Caitanya-caritamrta Lectures
So for us, so long we are conditioned by this material nature, we have to live under regulation, under restriction, and as soon as we are free from this material entanglement, when we come to Kṛṣṇa consciousness fully, even in perfection of Kṛṣṇa consciousness here you'll have that transcendental nature. Just like several times I have cited one śloka from Yamunācārya. Yamunācārya was a great king. Later on, he became a great devotee. He has written his life's experience in one verse. Yad-avadhi mama cetaḥ kṛṣṇa-padāravindayor: "So long my mind and attention is absorbed in Kṛṣṇa consciousness," tadavadhi, "since then," tad-avadhi bata nārī-saṅgame, "sex life, as soon as I remember about that, it becomes very nasty thing for me." This is the experience. And in the Śrīmad-Bhāgavatam also... Sex life is there in Kṛṣṇa, not exactly like this, but there is a, I mean to say, unification of embracing, kissing, everything is there, but there is no pregnancy, there is no abortion. That is the perfection. So that we cannot do here. Therefore we have to avoid. Yes. We have to avoid. The perfection... Kṛṣṇa mixed with so many girls, but there was not a single case. And Bhīṣmadeva certified that "If I had been among such beautiful young girls..." Because Bhīṣma was famous as brahmacārī. "So I think I could not protect myself, but Kṛṣṇa is so nice that He, He was always..." Kṛṣṇa is all-perfect. It is because the girls wanted Kṛṣṇa as their husband; therefore Kṛṣṇa accepted them. Kṛṣṇa did not, I mean to say, need the assistance of any other person or girl or boy or anything for His... He's fully satisfied. He's God. He's full perfect.
Philosophy Discussions
Śyāmasundara: His idea is, the exact quote is, "That order is gradually one and always in the making." In other words, the universe is evolving toward ultimate unification, which is never fully achieved.
Prabhupāda: That means he has no knowledge, poor fund of knowledge. The universe is complete, but he is not complete. The same example: The deaf husband is considering the wife is deaf, because he cannot hear the response given by the wife. So because he has got imperfect knowledge, he has no knowledge of God, he has no knowledge that the... God has created this universe, and because it is created by the perfect being, it is also perfect.
Conversations and Morning Walks
1971 Conversations and Morning Walks
Dr. Singh: No, you were talking, Swamiji, about the unification of the world.
Prabhupāda: Yes. The world is going on. We simply say that you take to Kṛṣṇa consciousness and you will be happy. Happy in this life, happy in the next life. So you are going on in this way. "In this way" means either out of the four classes. You may name in a different way. I say brāhmaṇa class, you say intelligent class.
Correspondence
1947 to 1965 Correspondence
You have desired that this important publication may be introduced in the ___ of all government unification. And if you do help me in this discretion, then I can peacefully finish up the job.
I think the Government would have given me all encouragement for attempting such important work but I have not been so engaged till now. It is better late than never and I wish that in your Government I may not be neglected.
1971 Correspondence
I think as you say that Trinidad is the "stepping stone" to South America and it is very good proposal that you and your wife shall go there with the encouragement and support of some natives. When people are so eager for Krsna consciousness, it is our duty to go and enlighten them. Lord Caitanya wanted this mission spread up all over the globe. Now you are kindly helping to fulfill His transcendental desire. I am very anxious to see this movement having centers in all the important cities of all the seven continents. That will serve the purpose to bring in unification of the entire world under the banner of Krsna Consciousness Movement within a very short time.
1972 Correspondence
I am very encouraged by your enthusiasm for preaching. Your proposal to go for preaching to Pakistan, Bangladesh, Ceylon, and China is very good. So immediately arrange for your Canadian citizenship, if it will give you more facility to preach widely. You are Sannyasi so preach in this ways and become parivrajakacarya. It may be that very soon I will ask you and Tamala to go to Bangladesh for preaching. They must be preached that this thinking "I am Hindu" or "I am Mohammedan", is not any solution. We want unification of Hindu and Muslim. unification of all faiths and peoples and the method is being done by our Krishna Consciousness Movement. The intelligentsia and leaders of Bangladesh must be preached to, and informed of the activities of our Society. Kirtana will soften their hearts. So this proposal of yours for preaching is very good.
| Page Title: | Unification |
| Compiler: | Archana, Labangalatika |
| Created: | 01 of Dec, 2008 |
| Totals by Section: | BG=0, SB=5, CC=2, OB=1, Lec=3, Con=1, Let=3 |
| No. of Quotes: | 15 |