गोविन्द भाष्य (श्रील बलदेव विद्याभूषण - अचिन्त्यभेदाभेद वेदान्त ब्रह्मसूत्र भाष्य सटीक)

complete in knowledge and complete in bliss. He is always worshipable by the living entities and He is the original supreme dominator whereas the living entities are the original predominated. He is, therefore, the original creator of the cosmic manifestaton, which is also eternal, although temporarily manifested. Therefore both the living entities and the cosmic manifestation are under the subordination of the Supreme Lord. The Supreme Lord is always differently situated, as is also confirmed in the Bhagavad-gītā, where it is said that everything is resting on the Supreme Lord, but still He is always different from everything. According to Madhvācārya, even at the time of cosmic dissolution the living entities and the material energy remain separate from the Supreme Lord. They are never mixed up as is advocated by the impersonalists. Madhvācārya was in very great opposition to the doctrine of Śaṅkarācārya. Practically the madhvācārya-sampradāya followers are simply fighting against the doctrine of māyāvāda philosophy propounded by Śaṅkarācārya. He defeated the doctrine of Śaṅkarācārya and established the doctrine of duality. Apart from the above mentioned two doctrines of viśiṣṭādvaitavāda and śuddha- dvaitavāda, there are other doctrines advocated by the viṣṇusvāmī-sampradāya and nimbārka-sampradāya. The viṣṇusvāmī-sampradāya later on developed into the baladeva-sampradāya. Their doctrine is called śuddhādvaitavāda, and the doctrine of nimbārka-sampradāya is called dvaitādvaitavāda. An adjustment of all the doctrines: viśiṣṭādvaitavāda, śuddha-dvaitavāda, śuddhādvaitavāda, and dvaitādvaitavāda was very nicely done by Lord Caitanya Mahāprabhu in his doctrine acintya-bhedābheda-tattva. In this doctrine, Lord Caitanya has discussed very elaborately all kinds of old and new doctrines in the matter of understanding transcendental subject matter, and in order to minimize the different views of different philosophers, He has added a very nice conception which is called acintya. This word is very applicable to the philosophical doctrines of the conditioned soul. A conditioned soul actually cannot ascertain the nature of the Absolute Truth simply by speculation, but only through the authority of Vedic knowledge. The word acintya applies in all the doctrines. Śrī Caitanya Mahāprabhu was not very concerned about these doctrines to understand the Absolute Truth. His main business was to distribute to the general mass of people the principles of Śrīmad-Bhāgavatam, which is the natural commentary on Vedānta-sūtra. According to Śrīmad-Bhāgavatam, all philosophical speculation and religious priniples combined together culminate in the understanding of love of Godhead. Man cannot be satisfied simply by religious sentiments or philosophical speculation but, according to Śrīmad-Bhāgavatam, when one is elevated to the platform of rendering loving service to the Supreme Personality of Godhead without any motive and without being hampered by any material condition, that stage of transcendental realization is the highest principle of spiritual understanding, and in that stage only one can be fully satisfied. Caitanya Mahāprabhu was more concerned to deliver to the people this status of life without much bothering about philosophical speculations. Lord Śrī Caitanya Mahāprabhu never labored very much to present a thesis of this doctrine in a seperate book, but later on his diciplic succession, especially, among the six