365bet娱乐

148
All of this, of course, is very close to the Sakti-
v膩da of the tantrics, with Radha-K峁涐梗峁嘺 substituting for
艢iva-艢akti as the ultimate bipolar unity. The Gosv膩mins,
however, retreat from the abyss of monism, feeling compelled
by the requirements of their practical faith to retain the
finality of difference and relationship, which they consider
to be necessities of devotional spirituality. They manage
this by their doctrine of "inscrutability" or
鐪�&辩耻辞迟;
"incomprehensibility.' The sv膩bh膩vikatva of the divine
energies, their being an essential part of the Lord's nature
(svabh膩va), is tempered by their acintyatva, the final
"incomprehensibility" of their relation with the ultimate.
This allows identity and difference to coexist.
The combination of these two emphases produces some
interesting results. Consider, for example, K峁涐梗峁嘺's
celestial paradise, which is the goal of all true devotees.
It and all its charming features, inhabitants, and so on,
including especially K峁涐梗峁嘺's boyish form, are taken to be
non-phenomenal, absolute realities, greater even than
brahman. This, though absurd from the point of view of
traditional Upanisadic Vedanta, is made possible by the
incomprehensible power of bhagavat, which is inscrutably
capable of all that appears impossible to the human mind.
The Lord's heaven and its inhabitants are forms of his
svar奴pa艣akti, which is non-phenomenal, identical in a sense
with its possessor, and hence absolute. 110