Vaishnavism 2 - Universalist Radha-Krishnaism

It is interesting how Goswami expands theuse of this idea as a general principleapplicable to all life. I see what he means.61. Shrivatsa Goswami: . . . CharlesHartshorne . . . showed that reality is multivalued.Achintya bhedabheda--he detailed avery similar truth to what was expressed bySri Caitanya and Jiva Gosvami, but inWestern jargon, of course. (255)This an interesting parallel that can be usedto develop Chaitanya’s philosophy incontemporary Western terms. Hartshorne is aprocess philosopher, and I employ processtheology in my writings.62. Shrivatsa Goswami: . . . Sri Caitanyachose those who were materially powerful--who were qualified for the project ofresurrecting Vrindabana. . . . Mahaprabhudid not underestimate the importance ofpower and politics . . . You can’t say thatpower and politics are necessarily a badthing. It depends on their utilization in theservice of Krishna-prema. This is SriCaitanya’s teaching . . . Aristotle gave usthe wrong idea: that reality can becompartmentalized . . . But reality doesn’twork in that way. Concepts overlap . . . thehuman experience is holistic--everything isinterdependent and included. (258)Goswami points out how powerful the sixVrindaban Goswamis were and then goes on tosay we must not compartmentalize life but liveholistically--be generalists more than33