गोविन्द भाष्य (श्रील बलदेव विद्याभूषण - अचिन्त्यभेदाभेद वेदान्त ब्रह्मसूत्र भाष्य सटीक)

complete in knowledge and complete in bliss. He is always worshipable by the
living entities and He is the original supreme dominator whereas the living entities
are the original predominated. He is, therefore, the original creator of the cosmic
manifestaton, which is also eternal, although temporarily manifested. Therefore
both the living entities and the cosmic manifestation are under the subordination
of the Supreme Lord.
The Supreme Lord is always differently situated, as is also confirmed in the
Bhagavad-gītā, where it is said that everything is resting on the Supreme Lord, but
still He is always different from everything. According to Madhvācārya, even at the
time of cosmic dissolution the living entities and the material energy remain
separate from the Supreme Lord. They are never mixed up as is advocated by the
impersonalists.
Madhvācārya was in very great opposition to the doctrine of Śaṅkarācārya.
Practically the madhvācārya-sampradāya followers are simply fighting against the
doctrine of māyāvāda philosophy propounded by Śaṅkarācārya. He defeated the
doctrine of Śaṅkarācārya and established the doctrine of duality.
Apart from the above mentioned two doctrines of viśiṣṭādvaitavāda and śuddha-
dvaitavāda, there are other doctrines advocated by the viṣṇusvāmī-sampradāya and
nimbārka-sampradāya. The viṣṇusvāmī-sampradāya later on developed into the
baladeva-sampradāya. Their doctrine is called śuddhādvaitavāda, and the doctrine
of nimbārka-sampradāya is called dvaitādvaitavāda.
An adjustment of all the doctrines: viśiṣṭādvaitavāda, śuddha-dvaitavāda,
śuddhādvaitavāda, and dvaitādvaitavāda was very nicely done by Lord Caitanya
Mahāprabhu in his doctrine acintya-bhedābheda-tattva. In this doctrine, Lord
Caitanya has discussed very elaborately all kinds of old and new doctrines in the
matter of understanding transcendental subject matter, and in order to minimize
the different views of different philosophers, He has added a very nice conception
which is called acintya.
This word is very applicable to the philosophical doctrines of the conditioned
soul. A conditioned soul actually cannot ascertain the nature of the Absolute Truth
simply by speculation, but only through the authority of Vedic knowledge. The
word acintya applies in all the doctrines.
Śrī Caitanya Mahāprabhu was not very concerned about these doctrines to
understand the Absolute Truth. His main business was to distribute to the general
mass of people the principles of Śrīmad-Bhāgavatam, which is the natural
commentary on Vedānta-sūtra.
According to Śrīmad-Bhāgavatam, all philosophical speculation and religious
priniples combined together culminate in the understanding of love of Godhead.
Man cannot be satisfied simply by religious sentiments or philosophical
speculation but, according to Śrīmad-Bhāgavatam, when one is elevated to the
platform of rendering loving service to the Supreme Personality of Godhead
without any motive and without being hampered by any material condition, that
stage of transcendental realization is the highest principle of spiritual
understanding, and in that stage only one can be fully satisfied.
Caitanya Mahāprabhu was more concerned to deliver to the people this status
of life without much bothering about philosophical speculations. Lord Śrī
Caitanya Mahāprabhu never labored very much to present a thesis of this doctrine
in a seperate book, but later on his diciplic succession, especially, among the six