In terms of difference between śaktimān (possessor of energy) and śakti (energy), the Absolute Truth can be divided into two parts i.e. Īśvara (controller) and vaśya (controlled). The controlled entity or śakti is of two kinds — the transformation of the Lord’s conscious potency (cit-śakti-pariṇāma) and the transformation of the non-conscious potency (acit-śakti-pariṇāma). The controlled potency, without subjecting the Lord — the substantive reality — to any modification (vikāra), becomes itself transformed (pariṇata) in order to manifest the natural function belonging to that potency, and in this way assists in the revelation of the very nature of its own Lord.
Via knowledge (cid) only, the Absolute Truth is called ‘Brahman’. When eternal existence (sat) is also added to that knowledge, then it is called ‘Paramātmā’. When the bliss (ānanda) is further added, it is known as sac-cid-ānanda ‘Bhagavān’. The svayaṁ-rūpa (original self-form) of Bhagavān from whom all the expansions of Bhagavān appear is Kṛṣṇa only. Kṛṣṇa is Parameśvara (Supreme controller). There is no existence of Godhood prior to Him, and thus He is the origin of everything and everyone. He alone is the cause of Brahman, of Paramātmā and of all the incarnations of Bhagavān. He only is the cause of cit-acit-śakti i.e. of living entities and the universe.
Śrī Kṛṣṇa is eternally existent and composed of spiritual bliss; therefore, that which is understood by “birth” in mundane knowledge has no applicability whatsoever in the case of such an enactment with regard to the Supreme Lord Śrī Kṛṣṇa. The moment the conditioned souls turn towards Lord Kṛṣṇa, at that time Śrī Kṛṣṇa appears in the heart of a living entity. In the darkness covered night of the heart, during the rainy season, He appears year after year. During the rainy season, Śrī Hari sleeps. Therefore, His time of appearance is at the mid-night of bhādra kṛṣṇāṣṭamī (eighth day of the waning moon cycle in the Vedic month of Bhādra). Śrī Gaura Hari, who is non-different from Vrajendra-nandana, accepted birth during phālgunī pūrṇimā (full moon day of Vedic month of Phālguna), along with His various potencies. He is the combined form of Śrī Rādhā & Śrī Govinda. Śrīmatī Vṛṣabhānunandinī appears every year at the mid-day of śuklāṣṭamī (eighth day of the waxing moon cycle). Her appearance is after one pakṣa (fortnight) of the day of birth of the Supreme Lord. The birth of the Supreme Lord, etc, is eternal, and therefore even at present time, every year the appearance day of the Supreme Lord always occurs. The worshipable object of Gauḍīyas, the attractor of all the qualified living entities, the cause of all causes Bhagavān Vāsudeva after appearing — in the womb of the Devakī who possesses pure qualities — via viśuddha sattva which is free from material modes, expands His own glories in the heart of living entities, by taking birth through His mother in the house of Nanda Mahārāja in the form of Yaśodā-dulāla.
The appearance of Śrī Kṛṣṇa is not only a truth pertaining to this world, but it is an eternal undisputed truth. The original manifestation of Gauḍīya [magazine] is since the beginning of the worship of the Lord Kṛṣṇa — the worshipable deity of Gauḍīyas. May the sound of appearance of Lord Kṛṣṇa gets transcribed at every instant in the spiritual sky of the heart of Gauḍīya (magazine as well as followers of Gauḍīya Sampradāya). Since past three years, the festivals of appearance day of Gauḍīya Vaiṣṇavācāryas are celebrated in the metropolitan city of Calcutta along with the appearance of Śrī Kṛṣṇa. Two years ago, the deity of Śrī Gaura — who is Vrajendra-nandana covered by the effulgence of the mood of Śrī Rādhā — appeared at the āsana of Vaiṣṇavācārya. One year ago, in that āsana, Śrī Gauḍīya Maṭha appeared. And in the present year, the contemporary paper Gauḍīya [magazine] has started singing the pastimes of Gaura-Kṛṣṇa in this Gauḍīya Maṭha. Gauḍīya [magazine] via its glorification of the beautiful form of the incomparable Śyāmasundara, who is behind the inscrutable effulgence of Brahman, is removing the darkness of the external knowledge. Thus, via its ahaitukī (causeless) and apratihatā (unrestricted) sevā of the Adhokṣaja (one who is beyond any knowledge born through the sensory perception), it is pleasing the daśa-dikpālas (protectors of the ten directions) [i.e. it is pleasing everyone].
The life of living entity is worthless without the birth of Lord Kṛṣṇa. Those whose tendency to engage in paramārtha (ultimate aim of life) does not arises on the occasion of the birth of Lord Kṛṣṇa, they invoke bhagavad-vaimukhya (turning away from the Supreme Lord) by following the superior and inferior sense objects of the external world. This is their lamentable result only.
yadadvaitaṁ brahmopaniṣadi tadapyasya tanubhā
ya ātmāntaryāmī puruṣa iti so’syāṁśavibhavaḥ ।
ṣaḍaiśvaryeḥ pūrṇo ya iha bhagavān sa svayamayaṁ
na caitanyāt kṛṣṇājjagati paratattvaṁ paramiha ॥
[That which Upaniṣads call as advaita (non-dual) brahman is the bodily effulgence of my Lord. He who is known in the yoga-śāstras as Ātman-antaryāmī Puruṣa (the enjoyer/controller in the innermost heart of the soul), is the aṁśa (part) of my Lord. My Lord is that Svayaṁ Bhagavān possessing the six kinds of opulence in full who is known as the basis of Brahman & Paramātma and who is the aṁśī (source of all aṁśas). Therefore, there is no greater Absolute Truth beyond Śrī Caitanya, beyond Śrī Kṛṣṇa.]
This only is the idea of the Gauḍīyācāryavara (best among Gauḍīya ācāryas) Śrī Svarūpa Dāmodara on the appearance of Lord Kṛṣṇa.
