Jiva-tattva as it is



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JIVA-TATTVA AS IT IS



Deliberation of Proof About the Tatastha-Jivas' Eternal Status as

N
ever Falling Down from the Direct Personal Engagement with the Lord in Krishnaloka or Vaikunthaloka, However Only Falling Down from the Lord's Direct Personal Engagement while on His Earthly Pastimes or Eternal Bhouma-lilas


Compiled by

Sadhudasa Anudasa

JIVA-TATTVA AS IT IS



Deliberation of Proof About the Tatastha-Jivas'
Eternal Status as

Never Falling Down from the Direct Personal Engagement with the Lord in Krishnaloka or Vaikunthaloka, however Only Falling Down from the Lord's Direct Personal Engagement while on His Earthly Pastimes or Eternal Bhouma-lilas
Compiled by

Sadhudasa Anudasa

The compiler of this dissertation is not under the Sri Mahamaya illusion that the International Society for Krishna Consciousness - ISKCON, founded by his beloved eternal spiritual master Srila Prabhupada, would correct its gross philosophical and managerial mistakes any time soon. However, he is always wishful that Sri Yogamaya will fully manifests Srila Prabhupada's Inclusive Society for Krishna Consciousness - MAHA-ISKCON at any given moment to all ISKCON members. That glorious moment will reveal to all the MAHA-ISKCON-GBC comprised of the Six Goswamis of Vrindavana, in the company of their Chairman Srila A.C. Bhaktivedanta Swami Prabhupada. Furthermore all other corporate departamental heads —as if Temple Presidents— are also there represented by all the previous acharyas of the Gaudiya Vaishnava parampara. "Corporate," from Latin corporatus, is the past participle of corporare or ‘form into a body,’ also from corpus, corpor- ‘body.’ Is up to the free will of each ISKCON Member to select what kind of Corporate or Body they belong to—thus begining to reveal for the first time in their entire existence, their ultimate siddha-deha or spiritual body.


JIVA-TATTVA AS IT IS

Defeating Mayavada philosophy Disguised as Vaishnava via the Patanavada theory (Fall Down from the Personal Engagement with the Lord in the Spiritual World), by establishing the Bhouma-Patanavada philosophy, or as exclusively refering to the Nitya-baddha-tatastha-jivas' falling down from the Direct Company of the Lord, only while performing His Bhouma-Lila (earthly pastimes), and Never from Krishnaloka or the Vaikunthalokas.

Everything explained herein is an “As It Is” replica of what is Unambiguously Explained in the glorious Bhaktivedanta Purports by

A.C. Bhaktivedanta Swami Srila Prabhupada.

The Founder-acharya of the International Society for Krishna Consciousness - ISKCON

(a.k.a. the Inclusive Society for Krishna Consciousness - MAHA-ISKCON1)
--------
Compilation, Commentaries and Observations

by his Fallen Diksha and Siksha Disciple Sadhudasa Anudasa

(a.k.a Ricardo Antonio Palleres, ex-Ravanari Dasa Brahmachari,

ex-Swami Bhaktiraghava Sadhu, Radharamana Sadhu, Sadhu Maharaja,

Sadhu Dasa, and/or Sadhu Dasanudasa)

Observation: In Goloka Vrindavana his & her names are different, and are surely being offered by Srila Prabhupada himself & herself.

--------

© February 2010 by Sadhudasa Anudasa. All Bhaktivedanta Purports are Copyrights of BBT – Bhaktivedanta Book Trust.

NOTE: Parts of this dissertation, or its entirety, can be translated into any language; reproduced by any kind of media; printed and distributed by all types of media, ONLY if preserved As It Is, thus without the need of a written consent from the author. However, it is required that all translations and prints maintain the exact emphasis on texts in bold, capitals and/or underlines, as on this original version.

JIVA-TATTVA AS IT IS




Deliberation of Proof About the Tatastha-Jivas' Eternal Status as Never Falling Down from the Direct Personal Engagement with the Lord in Krishnaloka or Vaikunthaloka, however Only Falling Down from the Lord's Direct Personal Engagement while on His Earthly Pastimes or Eternal Bhouma-lilas
Defeating Mayavada philosophy Disguised as Vaishnava via the Patanavada theory (Fall Down from the Personal Engagement with the Lord in the Spiritual World), by establishing the Bhouma-Patanavada philosophy, or as exclusively referring to the Nitya-baddha-tatastha-jivas' falling down from the Direct Company of the Lord, only while performing His Bhouma-Lila (earthly pastimes), and Never from Krishnaloka or the Vaikunthalokas.
Cc. Adi 7.120: “The Mayavada philosophy is so degraded that it has taken the insignificant living entities to be the Lord, the Supreme Truth, thus covering the glory and supremacy of the Absolute Truth with monism.”

BHAKTIVEDANTA PURPORT: “Srila Bhaktivinoda Thakura comments in this connection that in all Vedic scriptures the jiva-tattva, the truth of the living entities, is mentioned to be one of the energies of the Lord. If one does not accept the living entity to be a minute, infinitesimal spark of the Supreme but equates the jiva-tattva with the Supreme Brahman or Supreme Personality of Godhead, it must be understood that his entire philosophy is based on a misunderstanding.”

Rejecting Vedic, Vaishnava Siddhanta, and Srila Prabhupada's statements above, Patanavadis believe that the jivas expand from the lord in their already manifested spiritual bodies—not as "spiritual sparks"—, and then leave the personal engagement with the Lord at their free will due to envy.


The Mayavada implication of the Patanavada theory—which Srila Prabhupada denounces above—is that the jivas have the same strength of the lord to depart from his Personal company at their free will. Patanavadis equate the jiva-tattva with that of Sri Krishna as being All-attractive Persons also—thus the jivas ignore and abandon His personal company at free will.
Patanavadis believe that the jivas' free will is exactly the same in the spiritual and material realms. Therefore under their philosophical formula of total indiscriminating free will, the same jivas could also decide to Never leave the material world. However, this is never taught in the Gaudiya Vaishnava siddhanta that Srila Prabhupada and the acharyadevas constantly teach us:
Cc. Madhya 8.139, BHAKTIVEDANTA PURPORT: “Since every living entity is part and parcel of Krishna, Krishna is naturally attractive. Due to the material covering, one’s attraction for Krishna is checked. One is not usually attracted by Krishna in the material world, but as soon as one is liberated from material conditioning, he is naturally attracted. Therefore it is said in this verse, sarva-cittakarshaka: ‘Everyone is naturally attracted by Krishna.’ This attraction is within everyone’s heart, and when the heart is cleansed, that attraction is manifested (cheto-darpana-marjanam bhava-maha-davagni-nirvapanam).”
JIVA-TATTVA AS IT IS



Deliberation of Proof About the Tatastha-Jivas' Eternal Status as Never Falling Down from the Direct Personal Engagement with the Lord in Krishnaloka or Vaikunthaloka, however Only Falling Down from the Lord's Direct Personal Engagement while on His Earthly Pastimes or Eternal Bhouma-lilas

SB. 3.15.32: "The sages said: Who are these two persons who have developed such a discordant mentality even though they are posted in the service of the Lord in the highest position and are expected to have developed the same qualities as the Lord? How are these two persons living in Vaikuntha? Where is the possibility of an enemy's coming into this kingdom of God? The Supreme Personality of Godhead has no enemy. Who could be envious of Him? Probably these two persons are imposters; therefore they suspect others to be like themselves.

PURPORT BY SRILA PRABHUPADA: "The difference between the inhabitants of a Vaikuntha planet and those of a material planet is that in Vaikuntha all the residents engage in the service of the Lord Himself and are equipped with all His good qualities. It has been analyzed by great personalities that when a conditioned soul is liberated and becomes a devotee, about seventy-nine percent of all the good qualities of the Lord develop in his person. Therefore in the Vaikuntha world there is no question of enmity between the Lord and the residents. Here in this material world the citizens may be inimical to the chief executives or heads of state, but in Vaikuntha there is no such mentality. One is not allowed to enter Vaikuntha unless he has completely developed the good qualities. The basic principle of goodness is to accept subordination to the Supreme Personality of Godhead. The sages, therefore, were surprised to see that the two doormen who checked them from entering the palace were not exactly like the residents of Vaikunthaloka. It may be said that a doorman's duty is to determine who should be allowed to enter the palace and who should not. But that is not relevant in this matter because no one is allowed to enter the Vaikuntha planets unless he has developed one hundred percent his mentality of devotional service to the Supreme Lord. No enemy of the Lord can enter Vaikunthaloka. The Kumaras concluded that the only reason for the doormen's checking them was that the doormen themselves were imposters."

Cc. Adi, 2.96: “One who knows the real feature of Sri Krishna and His three different energies cannot remain ignorant about Him.”

PURPORT BY SRILA PRABHUPADA: "Srila Jiva Gosvami states in his Bhagavat-sandarbha (16) that by His potencies, which act in natural sequences beyond the scope of the speculative human mind, the Supreme Transcendence, the summum bonum, eternally and simultaneously exists in four transcendental features: His personality, His impersonal effulgence, particles of His potency (the living beings), and the principal cause of all causes...

...Although all three potencies—namely internal, external and marginal—are essentially one in the ultimate issue, they are different in action, like electric energy, which can produce both cold and heat under different conditions. The external and marginal potencies are so called under various conditions, but in the original, internal potencies there are no such conditions, nor is it possible for the conditions of the external potency to exist in the marginal, or vice versa. One who is able to understand the intricacies of all these energies of the Supreme Lord can no longer remain an empiric impersonalist under the influence of a poor fund of knowledge.”

JIVA-TATTVA AS IT IS


Chaitanya-Charitamrita. Adi-lila, 2-117
siddhanta baliya chitte na kara alasa

iha ha-ite krishne lage sudridha manasa
A sincere student should not neglect the discussion of such conclusions, considering them controversial, for such discussions strengthen the mind. Thus one’s mind becomes attached to Sri Krishna.

Purport by Srila Prabhupada: “One should be particularly careful to understand the truth about Krishna. If because of laziness one does not come to know Krishna conclusively, one will be misguided about the cult of devotion, like those who declare themselves advanced devotees and imitate the transcendental symptoms sometimes observed in liberated souls. Although the use of thoughts and arguments is a most suitable process for inducing an uninitiated person to become a devotee, neophytes in devotional service must always alertly understand Krishna through the vision of the revealed scriptures, the bonafide devotees and the spiritual master. Unless one hears about Sri Krishna from such authorities, one cannot make advancement in devotion to Sri Krishna. The revealed scriptures mention nine means of attaining devotional service, of which the first and foremost is hearing from authority. The seed of devotion cannot sprout unless watered by the process of hearing and chanting. One should submissively receive the transcendental messages from spiritually advanced sources and chant the very same messages for one’s own benefit as well as the benefit of one’s audience.


Imitation devotees, who wish to advertise themselves as elevated Vaishnavas and who therefore imitate the previous acharyas but do not follow them in principle, are condemned in the words of Srimad-Bhagavatam as stone-hearted. Srila Vishvanatha Chakravarti Thakura has commented on their stone-hearted condition as follows: ‘Those who shed tears by practice but whose hearts have not changed are to be known as stone-hearted devotees of the lowest grade. Their imitation crying, induced by artificial practice, is always condemned.’ The desired change of heart referred to above is visible in reluctance to do anything not congenial to the devotional way. To create such a change of heart, conclusive discussion about Sri Krishna and His potencies is absolutely necessary. False devotees may think that simply shedding tears will lead one to the transcendental plane, even if one has not had a factual change in heart, but such a practice is useless if there is no transcendental realization. False devotees, lacking the conclusion of transcendental knowledge, think that artificially shedding tears will deliver them. Similarly, other false devotees think that studying books of the previous acharyas is unadvisable, like studying dry empiric philosophies. But Srila Jiva Gosvami, following the previous acharyas, has inculcated the conclusions of the scriptures in the six theses called the Sat-sandarbhas. False devotees who have very little knowledge of such conclusions fail to achieve pure devotion for want of zeal in accepting the favorable directions for devotional service given by self-realized devotees. Such false devotees are like impersonalists, who also consider devotional service no better than ordinary fruitive actions."

JIVA-TATTVA AS IT IS





Deliberation of Proof About the Tatastha-Jivas' Eternal Status as Never Falling Down from the Direct Personal Engagement with the Lord in Krishnaloka or Vaikunthaloka, however Only Falling Down from the Lord's Direct Personal Engagement while on His Earthly Pastimes or Eternal Bhouma-lilas
All jivas spring from Sri Krishna as parts and parcels of His internal energy

in a spark-like form, which inherently possess a spiritual body in a dormant condition. Therefore, all jivas are constitutionally engaged with Sri Krishna in the stage of Vasudeva consciousness, or when the Lord is whitout the accompaniment of His internal energy. Thus under such circumstances the jivas' relationship with the Lord is in pure shanta-rasa, or mainly impersonal.


The jivas enact for the first time pristine free will from the absolutely neutral tatastha area of the Viraja River—aimed after by shuniavadis or Buddhists—, which is the subtlest geographical area dividing the spiritual planets from the material universes. After enacting their inherent positive free will, the majority reach Krishnaloka or the Vaikunthalokas to lovingly engage with their Lord eternally. The jivas that choose to temporarily enact their right to exercise negative free will—known as the "Original Sin" in Biblical terms—, fall down to the impersonal indirect engagement with the Lord through His external energy.
Although eternally liberated —due to their spiritual constitution—, the mukta-jivas

thus become known as nitya-baddhas or conditioned since time immemorial (anadi).


Under this meagre temporary circumstance the baddha-jivas meet Sri Krishna or Sri Narayana to directly engage with Him for the first time, while He performs His lilas within the material world (bhouma-lila). The baddha-jivas fail to lovingly engage in the personal company of the Lord due to the external energy mahamaya, which covers even the Vasudeva consciousness or suddha-sattva of their constitutional impersonal stage. Forgetfulness of the Lord is due to envy—having failed to understand Him— after first meeting Him directly and personally, while He visits the Material Universes to perform His sweet and transcendental pastimes. On the other hand, when the nitya-siddha-jivas' envy the Lord, is Lovingly Transcendental and always performed under yogamaya.

The baddha-jivas have never been directly and personally engaged with the Lord in the spiritual world via their svarupa or spiritual bodies—which inherently remain within their spark-like form. baddha-jivas lack any spontaneous remembrance of the Lord's forms and pastimes, since they are only constitutionally aware of His quality as the All-pervading Lord, and only enjoy their eternal identity as Brahman. However, after casually relating with Him in His bhouma-lila, the baddha-jivas become forgetful due to envy, ignorance, immature devotion, or offenses to His dear devotees.
Siddha-jivas are always Krishna or Narayana conscious even on this world, thus never fall down from the spiritual world. Baddha-jivas continue to be constitutionally Vasudeva conscious only, thus engaged in shanta-rasa with the Lord, or mainly impersonal. It is the baddha-jivas' propensity to be nirvisheshis, shuniavadis, patanavadis, or prakrita-sahajiyas, and fail to identify their eternal Companion and Lord—Who is everywhere, in their own hearts, and personaly standing before them as Sri Guru, the Vaishnavas, the Srimad Bhagavatam, the archa-vigraha and Harinama Prabhu.

JIVA-TATTVA AS IT IS
Defeating Mayavada Philosophy Disguised as Vaishnava via the Patanavada theory (Fall Down from the Personal Engagement with the Lord in the Spiritual World), by establishing the Bhouma-Patanavada philosophy, or as exclusively refering to the nitya-baddha-tatastha-jivas' falling down from the Direct Company of the Lord only while performing His Bhouma-Lila (earthly pastimes), and Never from Krishnaloka or the Vaikunthalokas.

Chaitanya-Charitamrita. Adi-lila, 2-117: "A sincere student should not neglect the discussion of such conclusions, considering them controversial, for such discussions strengthen the mind. Thus one’s mind becomes attached to Sri Krishna."

Controversy [Opposite, Divert a Version]: from Latin controversia, from controversus ‘turned against, disputed,’ from contro- (variant of contra- ‘against') + versus, past participle of vertere ‘to turn.’

Meaning: disagreement, typically when prolonged, public, and heated: security laws passed to tackle terrorism caused controversy | the announcement ended a protracted controversy.

Version: from Latin vertere 'to turn.'

Meaning: 1 a particular form of something differing in certain respects from an earlier form or other forms of the same type of thing: a revised version of the paper was produced for a later meeting | they produce yachts in both standard and master versions.

• a particular edition or translation of a book or other work: the English version will be published next year.

• an account of a matter from a particular person's point of view: he told her his version of events.

ONLY UNDER SOLID HOMOGENEOUS IMPERSONAL CONSIDERATIONS ONE WOULD NEGLECT TO ACCEPT THE ONLY TWO VERSIONS OF IDENTICAL SUBSTANCE REGARDING THE CONCLUSION OF THE JIVA-TATTVA AS IT IS, THUS REJECTING THE TRUTH OF TATTVA AND THE FEELINGS OF RASA: The Jivas never fall down from being engaged on Sri Krishna-lila or Sri Narayana-lila in the spiritual world. However fall down from being engaged on the same whereas different Lord's lilas, while performed within the mundane world (bhouma-lila).

GENERIC AND SPECIFIC ASPECTS OF TATTVA & RASA:

The truth (tattva) under scriptural considerations is that all jivas are equal, however they all have different individual relationships amongst themselves, and with their source Sri Krishna (rasa). Moreover all jivas are equally dependant on their Lord as His eternal servants (rasa), however they all have individual eternal identities amongst themselves, and with their source Sri Krishna (tattva).


Cc. Adi 7.120: “The Mayavada philosophy is so degraded that it has taken the insignificant living entities to be the Lord, the Supreme Truth, thus covering the glory and supremacy of the Absolute Truth with monism.”

BHAKTIVEDANTA PURPORT: “Srila Bhaktivinoda Thakura comments in this connection that in all Vedic scriptures the jiva-tattva, the truth of the living entities, is mentioned to be one of the energies of the Lord. If one does not accept the living entity to be a minute, infinitesimal spark of the Supreme but equates the jiva-tattva with the Supreme Brahman or Supreme Personality of Godhead, it must be understood that his entire philosophy is based on a misunderstanding.”



CONTENTS

CHAPTER ONE

Invocation, (Pg. 1); Dedication, (Pg. 2); Primordial Introduction, (Pg. 3); Primordial Preface, (Pg. 7); Chapter One - Introduction, (Pg. 11); Patanavada Consciousness, or the "Fall down" Misconception, (Pg. 15); Elaboration of Proof by Shakti-Avesha-Avatara Srila Prabhupada, (Pg. 25); Categorical or Unambiguous Conclusion, (Pg. 32); Description of the Spiritual World from Sri Chaitanya Charitamrita, (Pg. 35); Unambiguous Description About How to Enter the Spiritual World, (Pg. 38).

CHAPTER TWO
1Invocation, (Pg. 40); 2Preface, (Pg. 41); 3Deliberation About Tatastha-Shakti-Tattva's Eternal Principles, (Pg. 42); 4Introduction, (Pg. 43); 5Elaboration, (Pg. 43); 6Demons-Extraction and Ex-Position, (Pg. 45); 7Demons-Extraction - Extracting Demons-Like Doubts from our Minds (Demonstration), (Pg. 45); 8 Ex-Position (Exposing a Previous Obsolete Philosophical Position), (Pg. 48); 9Conclusion, (Pg. 52); 10 Meditation on Mediation, (Pg. 55); 11Appendix: The Original Text of ISKCON-GBC Resolutions Nos. 79-80/1995, (Pg. 56); 12 Srila Prabhupada's Unambiguous Teachings, (Pg. 62); 13Demonstration of Mayavada Deviation Found in the ISKCON GBC-Press Publication “Our Original Position,” (Pg. 63); 14Conclusion, (Pg. 68).
CHAPTER THREE
1— Importance of The Proper Siddhanta by Srila Bhaktisiddhanta Sarasvati. (Pg. 72)

2— The Proper Siddhanta by Srila A.C. Bhaktivedanta Swami Prabhupada. (Pg. 73)


2.1Unambiguous Description About How to Enter the Spiritual World with a Spiritual Body, Wherefrom One does Never Returns to the Material World. (Pg. 78)

3— Explanatory Basis About the Importance of this Dissertation on Jiva-Tattva. (Pg. 80)

4— Part One: Establishment of the Eight Essential Principles, Which Constitute the Basis of this Dissertation. (Pg. 82)

5— Part Two: Establishment of the Eight Essential Considerations, Which Support the Basis of this Dissertation. (Pg. 85)

6— Part Three: Deliberation on Each of the Eight Essential Principles that Constitute this Dissertation. (Pg. 88)

6.1.1— The Vedic Covenant of Jaya and Vijaya. (Pg. 93)

6.2.1— Attaining, Achieving or Reaching the "Back to Godhead" Goal. (Pg. 96)

6.3The Nitya-Baddha-Tatastha-Jiva has Never Been Engaged in a Direct and Active Personal Relationship with the Lord—Either in Krishnaloka or the Vaikunthalokas—, with a Fully Manifested Siddha-deha or Spiritual Body. (Pg. 97)

6.4 The Nitya-Baddha-Tatastha-Jiva has a Spiritual Spark-like From—Which is Concealing its Spiritual Body in a Seed Form (SB. 2.6.17 / Cc. Adi. 7.116). Therefore has Never Been Actively Engaged in any Direct Personal Relationship with the Lord in Krishnaloka, or in a Fully Developed State of Krishna Consciousness (Cc. Adi. 7.120-123). (Pg. 98)


6.5 Although the Nitya-Baddha-Tatastha-Jiva has Never been in the Direct Personal Company of the Lord in Krishnaloka in a Fully Developed State of Krishna Consciousness, when a Tatastha-Jiva has Developed or Unleashed His Spiritual Body, Still Remains in full Command of His Individuality and "Positive Free Will" —Implying His Positive Choice to Eternally Remain in Krishna's Eternal Personal Relationship Through Spontaneous Loving Engagement (SB. 6.2.34-36). (Pg. 95)

6.6The Tatastha-Jiva is Constitutionally an Eternal Servant of Krishna, that Manifests as His Brahman Effulgence, or with a Spiritual Spark-like Form (Cc. Adi, 7.116). For the Perfect Enactment of Absolute Free Will, the Tatastha-Jiva does not Constitutionally engages in a Personal Relationship with Sri Krishna, Through His Fully Manifested Spiritual Body, or Siddha-Deha. (Pg. 100)

6.6.1— Essential Conclusions Found in Srila Prabhupada's Teachings. (Pg. 105)

6.7A Nitya-Badhha-Tatastha-Jiva is Described as Eternally Conditioned Since it is Beyond our Power to Ascertain its Beginning. Eternal is that Which has no Beginning, nor has an End. According to Gaudiya Vaishnava Siddhanta the Bondage of Maya can be Broken (Cc. Madhya, 15.167-169 / 20.144). (Pg. 109)


6.8A Nitya-Siddha-Tatastha-Jiva have Already Manifested His Siddha-Deha or Spiritual Body. A Nitya-Baddha-Tatastha-JIva is Part and Parcel of the Lord as a Spiritual Spark, and Carry a "Seed" Deha or Dormant Spiritual Body. Consequently, a Nitya-Baddha-Tatastha-Jiva Inherently Carries a Dormant State of Krishna Consciousness. (Pg. 109)

6.8.1— The Forgetfulness of the Nitya-Baddha-Tatastha-Jiva is Based in Ignorance, which Covered it while Affected by Maya. A Nitya-Siddha-Jiva Never Forgets the Lord, since His "Forgetfulness" is Affected by Yogamaya Instead of Mahamaya. Maya Never enters the Spiritual World. (Pg. 110)

7— Part Four: The Mentality of Service (Dasyam) is Called the Eternal Occupational Duty (Sanatana-Dharma). Only Baddha-Jivas Forget this Mentality. (Pg. 114)

8— Part Five: Nitya-Baddha-tatastha-Jivas' Dormant State of Krishna Consciousness, or Vasudeva Consciousness. (Pg. 117)

9— Fundaments of the Nitya-Baddhas Position. (Pg. 126); 10— Positive and Negative Free Will. (Pg. 127); 11— Tatastha Area/Stage/Region/Division (Viraja River). (Pg. 128); 12Elements of Proof Through the Bhaktivedanta Purports. (Page - 129)


13— Conclusion about the Lord's Three Basic energies: Antaranga, Tatastha, and Bahiranga-Shaktis. (Pg. 133); 14— The Ultimate Conclusion of Srila Prabhupada's Bhaktivedanta Purports. (Pg. 136)
CHAPTER FOUR

1—A Mukta-jiva Never Falls from Goloka – A Baddha-jiva Always Falls from Gokula, after Having Fallen fom Viraja-nadi. (Pg. 145); 2— Analysis of The Liberation of Sarvabauma Bhattacharya, (Pg. 146); 3— Conclusion, (Pg. 156); 4— The Esoterical Philosophical Comprehension of “Unity In Diversity,” (Pg. 157); 5— Spiritual and Mundane Cosmology, (Pg. 158); 6 Prasadam for Transcendental Thought, (Pg. 161).
CHAPTER FIVEThe Glories Of Lord Nityananda Balarama, (Pg. 163)




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