simultaneously one and different
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Imported quote 14781 The sunshine is light, the sun globe itself is light, and the sun-god is also light. However, the sunshine is not identical with the sun-god, Vivasvan. This is the meaning of simultaneously one and different (acintya-bhedabheda-tattva). All the planets rest on the sunshine, and because of the heat of the sun, they all revolve in their orbits. On each and every planet, the trees and plants grow and change colors due to the sunshine. Being the rays of the sun, the sunshine is nondifferent from the sun. Similarly, all the planets, resting on the sunshine, are nondifferent from the sun. The entire material world is completely dependent on the sun, being produced by the sun, and the cause, the sun, is inherent in the effects. Similarly, Krsna is the cause of all causes, and the effects are permeated by the original cause. The entire cosmic manifestation should be understood as the expanded energy of the Supreme Lord.
(More...) This theory of simultaneous oneness and difference between the individual soul and the Supersoul is propounded by Lord Śrī Caitanya Mahāprabhu as the philosophy of acintya-bhedābheda-tattva. The Supreme Lord is one, and His expansions are various. He is, therefore, the Supersoul of everything. When a man sees anything, he must know that his seeing is secondary and the Lord's seeing is primary. One cannot see anything without the Lord's having first seen it. That is the instruction of the Vedas and the Upanisads. So whatever we see or do, the Supersoul of all acts of seeing or doing is the Lord. This theory of simultaneous oneness and difference between the individual soul and the Supersoul is propounded by Lord Sri Caitanya Mahaprabhu as the philosophy of acintya-bhedabheda-tattva. The virata rūpa, or the gigantic feature of the Supreme Lord, includes everything materially manifested, and therefore the virata or gigantic feature of the Lord is the Supersoul of all living and nonliving entities. But the virata rūpa is also the manifestation of Narayana or Visnu, and going further on and on one will eventually see that Lord Krsna is the ultimate Supersoul of everything that be. The conclusion is that one should unhesitatingly become a worshiper of Lord Krsna, or, for that matter, His plenary expansion, Narayana, and none else. In the Vedic hymns, it is clearly said that first of all Narayana cast a glance over matter and thus there was creation. Before creation, there was neither Brahma nor Siva, and what to speak of others. Sripad Sahkaracarya has definitely accepted this, that Narayana is beyond the material creation and all others are within the material creation. The whole material creation is, therefore, one and different from Narayana, simultaneously, and this supports the philosophy of acintya-bhedabheda-tattva of Lord Sri Caitanya Mahaprabhu. Being an emanation from the glancing potency of Narayana, the whole material creation is nondifferent from Him. But because it is the effect of His external energy (bahirahga-maya) and is aloof from the internal potency (atma-maya), the whole material creation is different from Him at the same time. The example given in this verse very nicely is that of the dreaming man. The dreaming man creates many things in the dream, and thus he himself becomes the entangled seer of the dream and is also affected by the consequences. This material creation is also exactly a dream-like creation of the Lord, but He, being the transcendental Supersoul, is neither entangled nor affected by the reactions of such a dream-like creation. He is always in His transcendental position, but essentially He is everything, and nothing is apart from Him. One should therefore concentrate on Him only as His part and parcel without deviation, otherwise one is sure to be overcome by the potencies of the material creation, one after another. It is confirmed in the Bhagavad-gita as follows:
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