410 Sri Caitanya-caritamrta

create various philosophical methods in pursuance of their uncertain positions.”

We should always remember the differences between spiritual and material actions.
The Supreme Lord, being all-spiritual, can perform any act without extraneous
help. In the material world, if we want to manufacture an earthen pot, we need the
ingredients, a machine and also a laborer. But we should not extend this idea to the
actions of the Supreme Lord, for He can create anything in a moment without that
which appears necessary in our own conception. When the Lord appears as an incar-
nation to fulfill a particular purpose, this does not indicate that He is unable to
fulfill it without appearing. He can do anything simply by His will, but by His
causeless mercy He appears to be dependent upon His devotees. He appears as the
son of Yasodamata not because He is dependent on her care but because He accepts
such a role by His causeless mercy. When He appears for the protection of His devo-
tees, He naturally accepts trials and tribulations on their behalf.

In Bhagavad-gita it is said that the Lord, being equally disposed towards every
living being, has no enemies and no friends, but He has special affection for a devo-
tee who always thinks of Him in love. Therefore neutrality and partiality are both
among the transcendental qualities of the Lord, and they are properly adjusted
by His inconceivable energy. The Lord is Parabrahman, or the source of the imper-
sonal Brahma, which is His all-pervading feature of neutrality. In His personal
feature, however, as the owner of all transcendental opulences, the Lord displays
His partiality by taking the side of His devotees. Partiality, neutrality and all such
qualities are present in God, otherwise they could not be experienced in the creation.
Since He is the total existence, all things are properly adjusted in the Absolute. In
the relative world such qualities are displayed in a perverted manner, and therefore
we experience nonduality as a perverted reflection. Because there is no logic to ex-
plain how things happen in the realm of spirit, the Lord is sometimes described as
being beyond the range of experience. But if we simply accept the Lord’s incon-
ceivability, we can then adjust all things in Him. Nondevotees cannot understand
the Lord’s inconceivable energy, and consequently for them it is said that He is
beyond the range of conceivable expression. The author of the Brahma-siitras accepts
this fact and says, Srutes tu $abda-miilatvat: the Supreme Personality of Godhead
is not conceivable by an ordinary man; He can be understood only through the
evidence of Vedic injunctions. The Skanda Purdna confirms, acintydh khalu ye
bhava na tdrhs tarkena yojayet: ‘‘Matters inconceivable to a common man should
not be a subject for argument.” We find very wonderful qualities even in material
jewels and drugs. Indeed, their qualities often appear inconceivable. Therefore if we
do not attribute inconceivable potencies to the Supreme Personality of Godhead,
we cannot establish His supremacy. It is because of these inconceivable potencies
that the glories of the Lord have always been accepted as difficult to understand.

Ignorance and the jugglery of words are very common in human society, but they
do not help one understand the inconceivable energies of the Supreme Personality
of Godhead. If we accept such ignorance and word jugglery, we cannot accept the
Supreme Lord’s perfection in six opulences. For example, one of the opulences of
the Supreme Lord is complete knowledge. Therefore, how could ignorance be con-
ceivable in Him? Vedic instructions and sensible arguments establish that the Lord’s
