Another word besides acintya for inconceivable is atarkya (Srimad Bhagavatam 10.13.57/purport. Srila Prabhupada nicely explains the meaning of inconceivable in the purport as follows: “Brahma was mystified about Krsna’s opulence (nija-mahimani) because this opulence was atarkya, or inconceivable. With one’s 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 means “that which descends.” The materialist wants to understand everything by the aroha-pantha – by argument and reason – but 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 Krsna’s 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.”