KRshNa-VishNu Tattva

[smaranam]

Hare KRshNa

The Personality of God, the Supreme Person, is based on an unlimitedly powerful Principle (tattva) which we call VishNu-tattva. Whatever aspects we can study of this tattva gives us theoretical understanding of transcendental guNas of that One NirguNa (beyond material guNa as dosh, but with infinite transcendental qualities). This is as per our shAstra.

KRshNa tattva is VishNu tattva in its sweetest form, and highest ras again, as per the munis, Rshis, who have not only studied this tattva in Ved-shAstra, but realized it.

RamanujAchArya explains relationship between jiva and NArAyaN as Sharira-SharirI. Jivatma is AtmA of deha, NArAyaN is Jivatma's AtmA (Atma of AtmA), SharirI. Lord Chaitanya says, KRshNa is the antaryAmi of that antaryAmi. He is the AtmA of that NArAyaN (Kshirodakshayi VishNu) also, in the heart of the jiva. This is KRshNa of Golok-VRndAvan.

om namo bhagavate vAsudevAya ~

[uttam]

I think it would be helpful if you elaborate KRshNa-VishNu Tattva .

1.The Personality of God, the Supreme Person, is based on an unlimitedly powerful Principle (tattva) which we call VishNu-tattva. - i am confused.

2.KRshNa tattva is VishNu tattva in its sweetest form, and highest ras again - where you have got this

3.Lord Chaitanya says, KRshNa is the antaryAmi of that antaryAmi. He is the AtmA of that NArAyaN (Kshirodakshayi VishNu) -where

Please read Chaitanya Charitamrita Adi Lila Pancham Pari( chapter 5) sloka 8,9,10,11 ,12.

[Jainarayan]

Jai Sri Krishna!

RamanujAchArya explains relationship between jiva and NArAyaN as Sharira-SharirI. Jivatma is AtmA of deha, NArAyaN is Jivatma's AtmA (Atma of AtmA), SharirI. Lord Chaitanya says, KRshNa is the antaryAmi of that antaryAmi. He is the AtmA of that NArAyaN (Kshirodakshayi VishNu) also, in the heart of the jiva. This is KRshNa of Golok-VRndAvan.

om namo bhagavate vAsudevAya ~

Do I understand it correctly that the philosophies of Ramanujacharya's VishishtAdvaita and Lord Chaitanya's Achintya BhedAbheda have only subtle differences between them? That is, VishishtAdvaita says everything is Brahman yet we are part of Brahman, not Brahman Itself as Advaita says; Achintya BhedAbheda says we are inconceivably one yet different from Krishna (Brahman). They sound similar to me.