PARABRAHMA SUTRAS (186-187)

186. Gopibhinnaah purvataijasabhaktaah punaraavartinah.

Translation: The devotees who worship the energetic form of the past human incarnation like Krishna differ from the Gopikas and hence return back.

Explanation: The fate of the devotees of Krishna on this earth, today, cannot be the same as that of the Gopikas. The devotees of Krishna have not recognized the reincarnation of Krishna today. Hence, these devotees could not conquer the repulsion between common media and are worshipping the energetic form of past Krishna of the upper world only. When these devotees attain energetic bodies after death, will not recognize Krishna in Go Loka due to the same repulsion and hence return back from Go Loka. The difference between these devotees and the Gopikas is that the Gopikas worshipped their contemporary human incarnation and not the energetic form of their past incarnation like Rama. But today, these devotees are just reverse to Gopikas, who worship the energetic form of the past incarnation like Krishna and neglect the reincarnation of same Krishna existing as their contemporary human incarnation.

187. Pruthaksrushtyanupraveshaabhyaam na lokakaaryavat paakshikamevaavasarasammatam.

Translation: Since the creation and entry are separate stages, the creation and entry are not simultaneous as in the case of worldly cause and effect; the entry must be into a part of creation only since such requirement is needed.

Explanation: Since God has become totally unimaginable, the devotees aspiring to see, touch and talk with God for their life time are to be satisfied by the Omnipotent God by entering a medium which is most convenient to them. God did not enter the entire creation during the process of creation itself, like gold entering the chain during its formation itself. Though God is the cause for the creation, He is unimaginable, unlike the imaginable gold. Therefore, the logical process of cause and effect as observed in the world cannot be applied to God. This is clear in the Veda. The Veda says that God created the world and then He entered the world. If the entry of God follows the logic of worldly cause and effect, there cannot be two separate stages of creation and entry. You cannot say that gold created the chain and then entered it. During the process of creation of the chain itself, gold enters the chain. But the Veda clearly separates the two states of creation and entry (Tat srushtvaa tadevaanupraavishat…). This means that God has not entered the entire world like the gold entering the entire jewel in the process of creation itself. If you say that after creation, God has entered the entire world, we have no objection regarding its possibility provided the requirement is needed. The omnipotent God can enter the entire world provided there is such a requirement. If such entry is done, the devotee cannot be separate from God to talk, see and touch God. Since the requirement opposes such entry, the entry of God into a specific item is only justified.