Krsnas energyHis maya-sakti, or svarupa-saktiis one, but it is manifested in varieties. parasya saktir vividhaiva sruyate (Svetasvatara Upanisad 6.8). The difference between Vaisnavas and Mayavadis is that Mayavadis say that this maya is one, whereas Vaisnavas recognize its varieties. There is unity in variety. For example, in one tree, there are varieties of leaves, fruits and flowers. Varieties of energy are required for performing the varieties of activity within the creation. To give another example, in a machine all the parts may be iron, but the machine includes varied activities. Although the whole machine is iron, one part works in one way, and other parts work in other ways. One who does not know how the machine is working may say that it is all iron; nonetheless, in spite of its being iron, the machine has different elements, all working differently to accomplish the purpose for which the machine was made. One wheel runs this way, another wheel runs that way, functioning naturally in such a way that the work of the machine goes on. Consequently we give different names to the different parts of the machine, saying, This is a wheel, This is a screw, This is a spindle, This is the lubrication, and so on. Similarly, as explained in the Vedas,

Brahma was mystified about Krsnas opulence (nija-mahimani) because this opulence was atarkya, or inconceivable. With ones limited senses, one cannot argue about that which is inconceivable. Therefore the inconceivable is called acintya, that which is beyond cintya, our thoughts and arguments. Acintya refers to that which we cannot contemplate but have to accept. Srila Jiva Gosvami has said that unless we accept acintya in the Supreme, we cannot accommodate the conception of God. This must be understood. Therefore we say that the words of sastra should be taken as they are, without change, since they are beyond our arguments. Acintyah khalu ye bhava na tams tarkena yojayet: That which is acintya cannot be ascertained by argument. People generally argue, but our process is not to argue but to accept the Vedic knowledge as it is. When Krsna says, This is superior, and this is inferior, we accept what He says. It is not that we argue, Why is this superior and that inferior? If one argues, for him the knowledge is lost.

This path of acceptance is called avaroha-pantha The word avaroha is related to the word avatara, which meansthat which descends. The materialist wants to understand everything by the aroha-panthaby argument and reasonbut transcendental matters cannot be understood in this way. Rather, one must follow the avaroha-pantha, the process of descending knowledge. Therefore one must accept the parampara system. And the best parampara is that which extends from Krsna (evam parampara-praptam). What Krsna says, we should accept (imam rajarsayo viduh). This is called the avaroha-pantha.

Brahma, however, adopted the aroha-pantha. He wanted to understand Krsnas mystic power by his own limited, conceivable power, and therefore he himself was mystified. Everyone wants to take pleasure in his own knowledge, thinking, I know something. But in the presence of Krsna this conception cannot stand, for one cannot bring Krsna within the limitations of prakrti. One must submit. There is no alternative. Na tams tarkena yojayet. This submission marks the difference between Krsna-ites and Mayavadis.

The phrase atan-nirasana refers to the discarding of that which is irrelevant. (Atat means that which is not a fact.) Brahman is sometimes described as asthulam ananv ahrasvam adirgham, that which is not large and not small, not short and not long. (Brhad-aranyaka Upanisad 5.8.8) Neti neti: It is not this, it is not that. But what is it? In describing a pencil, one may say, It is not this; it is not that, but this does not tell us what it is. This is called definition by negation. In Bhagavad-gita, Krsna also explains the soul by giving negative definitions. Na jayate mriyate va: It is not born, nor does it die. You can hardly understand more than this. But what is it? It is eternal. Ajo nityah sasvato yam purano na hanyate hanyamane sarire: It is unborn, eternal, ever-existing, undying and primeval. It is not slain when the body is slain. (Bg. 2.20) In the beginning the soul is difficult to understand, and therefore Krsna has given negative definitions: