10— MEDITATION ON MEDIATION Why all sincere student of Srila Prabhupada, who have accepted siksha from prestigious, however mundane University professors, wouldn’t accept siksha from Srila Prabhupada’s God brothers who declare the same as Srila Prabhupada on Jiva-Tattva? Some students of Srila Prabhupada have neglected the principle of equality amongst diksha and siksha-guru and have minimize it within the ISKCON society only. However, Srila Bhaktisiddhanta Prabhupada’s disciples who associated intimately with Srila Prabhupada are our spiritual uncles. Therefore we humbly request to study Srila Prabhupada dearest friends and intimate god brothers’ conclusions. We refer herein to Srila B.R. Sridharadeva Goswami and Srila Adi Keshava Dasa Prabhu, and their brilliant exposition of our Gaudiya Vaishnava siddhanta found in Srila Adi Keshava Dasa (Dr. O.B.L. Kapoor) The Philosophy and Religion of Sri Chaitanya, and Srila B.R. Sridhara Maharaja’s Evolution of Consciousness. In both publications there is complete shastric references to the Vaishnava siddhanta declaring that the tatastha-jiva NEVER falls from the direct personal company of the Lord in Krishnaloka or Vaikunthaloka.
To further enhance our plea, here below is Srila Prabhupada’s instruction to read Srila Adi Keshava Dasa’s book The Philosophy and Religion of Sri Chaitanya:
Vrindavan, September 17, 1974
"I have read with great pleasure Dr. O. B. L. Kapoor’s work entitled The Philosophy and Religion of Sri Chaitanya. Packed extensively with quotes and notes, the treatise bears the hallmark of authentic research. It is, in my opinion, the first scientific delineation of the philosophy of Sri Chaitanya based primarily on His direct utterances, as contained in Chaitanya-charitamrita and Chaitanya-bhagavata, and supported profusely by references to the vast literature left by His learned disciples, most of which was written under His express command and on the basis of the guidelines provided by Him.
The book is written in elegant style. I am sure it will be acclaimed, not only by the Vaishnavas in India, but by the members of the International Society for Krishna Consciousnessand lovers of philosophy and religion all over the world."
A.C. Bhaktivedanta Swami
For those who have not yet read Srila Adi Keshava Dasa’s book, but feel that they owe to Srila Prabhupada to hear from him also, here is a brief commentary from his book “Sri Chaitanya and Raganuga Bhakti,” regarding the tatastha-jiva’s stage on shanta-rasa:
“The shanta bhakta does not aspire to establish personal or emotional relationship with Bhagavan. Thus his bhakti is not pure bhakti.
Sri Rupa Goswami mentions two kinds of shanta-bhakta: those, who have a predominating desire for enjoying the aishvarya and the happiness of Vaikuntha, and those, who have a predominating desire for the loving service of Bhagavan. The shanta-bhaktas of the later category have some experience of the madhurya of Bhagavan, but their experience of madhurya is of the lowest order, because they are lacking in madiyatamaya-bhava. Madhurya in the real sense, implying the ever-growing and ever fresh charm and grace of the Lord is enjoyed only by the devotees who have madiyatamaya-bhava.
The shanta-bhakta has the consciousness of identity or absorption on Brahman, but the identity is only apparent not real. Jiva Goswami says that, therefore, there is every possibility of his again falling a prey of Maya (jivanamukta api punavandhanam yam karmabhih, – Vasana Bhasya cited in Bhakti Sandarbha).
NOTE: Srila Prabhupada doesn't mention in the purport below the shanta-bhakta as nitya-siddha-bhakta:
Cc. Madhya 6.12, BHAKTIVEDANTA PURPORT: “The word suddipta-sattvika is explained as follows by Srila Bhaktisiddhanta Sarasvata Thakura: “The Bhakti-rasamrta-sindhu mentions eight kinds of transcendental transformations in the bodies of advanced devotees. These are sometimes checked by the devotee, and there are two stages of such checking, technically known as dhumayita and jvalita. The dhumayita (smoking) stage is exhibited when only one or two transformations are slightly present and it is possible to conceal them. When more than two or three transcendental transformations are manifest and it is still possible to conceal them, although with great difficulty, that stage is called jvalita (lighted). When four or five symptoms are exhibited, the dipta (blazing) stage has been reached. When five, six or all eight symptoms are simultaneously manifest, that position is called uddipta (inflamed). And when all eight symptoms are multiplied a thousand times and are all visible at once, the devotee is in the suddipta (intensely inflamed) stage. Nitya-siddha-bhakta indicates the eternally liberated associates of the Lord. Such devotees enjoy the company of the Lord in FOUR relationships—as servant, friend, parent or conjugal lover.”
11— APPENDIX ISKCON GBC RESOLUTIONS No: 79-80/1995
AUTHOR'S NOTE: What follows if the exact text of the ISKCON-GBC Resolutions Nos: 79-80/1995. Bold accents, and underlines on the original text, were added to stress the AMBIGUOUS content of these Resolutions. The observations quoted as commentaries to these resolutions, and quotes from Srila Prabhupada show that although these resolutions are written under AMBIGUITY (duality), Srila Prabhupada’s CLEAR Bhaktivedanta Purports are NOT.
1. Vaikuntha is that place from which no one ever falls down. The living entity belongs to Lord Krishna’s marginal potency (tatastha-sakti). On this we all agree. The origin of the conditioned life of the souls now in this material world is undoubtedly beyond the range of our direct perception. We can therefore best answer questions about that origin by repeating the answers Srila Prabhupada gave when such questions were asked of him:
"The original home of the living entity and the Supreme Personality of Godhead is the spiritual world. In the spiritual world both the Lord and the living entities live together very peacefully. Since the living entity remains engaged in the service of the Lord, they both share a blissful life in the spiritual world. However, when the living entity, misusing his tiny independence, wants to enjoy himself, he falls down into the material world." (Srimad-Bhagavatam 4.28.54, purport)
No ISKCON devotee shall present or publish any contrary view as conclusive in any class or seminar or any media (print, video, electronic, etc.).
2. In resolving philosophical controversies, the teachings, instructions, and personal example of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada shall be the first and primary resource for ISKCON devotees. We should understand Vedic literature, the writings of previous acaryas, and the teachings of current bona fide acaryas outside ISKCON through the teachings of Srila Prabhupada. Where we perceive apparent differences, we may attribute them to our own lack of understanding or (more rarely) to "differences among acaryas." When acaryas apparently differ, we shall defer to what is taught by His Divine Grace, our Founder-Acarya.
3. The GBC rejects the speculation that Srila Prabhupada, while teaching about the original position of the jiva, did not mean what he said. The GBC finds this speculation unwarranted, poorly supported, unintentionally offensive to Srila Prabhupada, and, as a precedent, dangerous.
The GBC therefore directs that, effective immediately, the book In Vaikuntha Not Even the Leaves Fall shall be prohibited from sale and distribution at all ISKCON centers and by all ISKCON entities. The GBC members and temple presidents shall be responsible for carrying out this resolution.
The GBC appreciates Satyanarayana dasa's willingness to withdraw the book.
80) THAT the GBC suggests that devotees interested in apparent logical contradictions surrounding the "fall of the jiva" read the following paper on the topic, which Srila Prabhupada had sent to devotees in Australia in 1972 to resolve controversies that arose among them about this topic. The paper came as an attachment to a letter from Srila Prabhupada to Madhudvisa dasa dated June 6, 1972.
AUTHOR'S NOTE: THIS PAPER IS BEING CLAIMED AS BELONGING TO SRILA PRABHUPADA. ACCORDING TO SOME MEMBERS OF THE ISKCON GBC, THIS PAPER WAS ENCLOSED IN A LETTER THAT IS NOT FOUND OR HAS NEVER EXISTED IN SRILA PRABHUPADA DATABASE, UNTIL TODAY.
We have herein decided to comment on it anyway. Any intelligent aspirant Vaishnava could construe the true meaning from such paper, even if NOT really authored by Srila Prabhupada. Commentaries in capital letters, highlighted in bold characters, and the various observations made below, present the intrinsic meanings of the UNAMBIGUOUS Bhaktivedanta Purports since they are in complete line with guru-sadhu and the Vaishnava siddhanta.
Crow And Tal-Fruit Logic
We never had any occasion when we were separated from Krsna. Just like one man is dreaming and he forgets himself. In dream he creates himself in different forms: now I am the King discussing like that. This creation of himself is as seer and subject matter or seen, two things. But as soon as the dream is over, the "seen" disappears. But the seer remains. Now he is in his original position.
Our separation from Krsna is like that. We dream this body and so many relationships with other things. First the attachment comes to enjoy sense gratification. Even with Krsna desire for sense gratification is there. There is a dormant attitude for forgetting Krsna and creating an atmosphere for enjoying independently. Just like at the edge of the beach, sometimes the water covers, sometimes there is dry sand, coming and going. Our position is like that, sometimes covered, sometimes free, just like at the edge of the tide. As soon as we forget, immediately the illusion is there. Just like as soon as we sleep, dream is there.
We cannot say therefore that we are not with Krsna. As soon as we try to become Lord, immediately we are covered by Maya. Formerly we were with Krsna in His lila or sport. But this covering of Maya may be of very, very, very, very long duration, therefore many creations are coming and going. Due to this long period of time it is sometimes said that we are ever-conditioned. But his long duration of time becomes very insignificant when one actually comes to Krsna consciousness. Just like in a dream we are thinking very long time, but as soon as we awaken we look at our watch and see it has been a moment only. Just like with Krsna's friends, they were kept asleep for one year by Brahma, but when they woke up and Krsna returned before them, they considered that only a moment had passed.
So this dreaming condition is called non-liberated life, and this is just like a dream. Although in this material calculation it is a long, long period, as soon as we come to Krsna consciousness then this period is considered as a second. For example, Jaya and Vijaya. They had their lila with Krsna, but they had to come down for their little mistake. They were given mukti, emerging into the Brahmasayujya after being killed three times as demons…
AUTHOR'S OBSERVATION ONE:
According to Srila Prabhupada, it is very important to notice that Jaya and Vijaya are nitya-mukta servants who are in the threshold of Vaikunthaloka—being the doorkeepers. Further analysis will bring to light that these doorkeepers’ Krishna consciousness is of the highest stage of shanta-rasa known as Vasudeva consciousness. Therefore, the four Kumaras who were cursed by Jaya and Vijaya, were situated on a similar state of Krishna consciousness of the shanta-rasa known as Vasudeva consciousness. The following Bhaktivedanta Purports defeat the bogus statements of the document falsely authored to HDG Srila Prabhupada:
SB 3.16.32, BHAKTIVEDANTA PURPORT: “It is clear from this verse that all the incidents took place at the entrance of Vaikunthaloka. In other words, the sages were not actually within Vaikunthaloka, but were at the gate. It could be asked, ‘How could they return to the material world if they entered Vaikunthaloka?’ But factually they did not enter, and therefore they returned. There are many similar incidents where great yogis and brahmanas, by dint of their yoga practice, have gone from this material world to Vaikunthaloka—but they were not meant to stay there. They came back.”
SB 3.16.26, BHAKTIVEDANTA PURPORT: “That a devote should come into an atheistic family is surprising, but it is simply a show. After finishing their mock fighting, both the devotee and the Lord are again associated in the spiritual planets. That is very explicitly explained here. The conclusion is that no one falls from the spiritual world, or Vaikuntha planet, for it is the eternal abode. But sometimes, as the Lord desires, devotees come into this material world as preachers or atheists. In each case we must understand that there is a plan of the Lord.”
SB 3.16.27, BHAKTIVEDANTA PURPORT: “Lord Krishna says that once one goes to that Vaikuntha planet, he never returns. The inhabitants of Vaikuntha never return to the material world,but the incident of Jaya and Vijaya was a different case. They came to the material world for some time, and then they returned to Vaikuntha.”
SB 3.16.29: “The lord then said to His attendants, Jaya and Vijaya: Depart this place, but fear not. All glories unto you. Tough I am capable of nullifying the brahmanas’ curse, I would not do so. On the contrary, it has My approval.
BHAKTIVEDANTA PURPORT: “As explained in connection with text 26, all the incidents that took place had the approval of the Lord. Ordinarily, there is no possibility that the four sages could be so angry with the doorkeepers, nor could the Supreme Lord neglect His two doorkeepers, nor can one come back from Vaikuntha after once taking birth there. All these incidents, therefore, were designed by the Lord Himself for the sake of His pastimes in the material world. Thus He plainly says that it was done with His approval. Otherwise, it would have been impossible for inhabitants of Vaikuntha to come back to this material world simply because of a brahminical curse. The Lord especially blesses the so-called culprits: ‘All glories unto you.’ A devotee, once accepted by the Lord, can never fall down. That is the conclusion of this incident.”
SB 3.17.19, BHAKTIVEDANTA PURPORT: “Actually, it is impossible even for Lord Brahma to give anyone the benediction of becoming immortal, but Hiranyakashipu received the benediction that no one within this material world would be able to kill him. In other words, because he originally came from the abode of Vaikuntha [AS A NITYA-SIDDHA DEVOTEE], he was NOT to be killed by anyone WITHIN this material world.” The Lord desired to appear Himself to kill him.
SB 6.1.34-35-36, BHAKTIVEDANTA PURPORT: “They [the Vishnudutas] have the same bodily features as Narayana because they have attained the liberation of sarupya, but they nevertheless act as a servants. All the residents of Vaikunthaloka know perfectly well that their master is Narayana, or Krishna, and that they are all His servants. They are all self-realized souls who are nitya-mukta, everlasting liberated. Although they could conceivably declare themselves Narayana or Vishnu, they never do so; they always remain Krishna conscious and serve the Lord faithfully. Such is the atmosphere of Vaikunthaloka.”
SB 7.1.33, BHAKTIVEDANTA PURPORT: “Shishupala and Dantavakra were not ordinary demons, but were formerly associates of Lord Vishnu. They apparently fell to this material world, but actually they came to assist the Supreme Personality of Godhead by nourishing His pastimes within this world.”
The following purport from Chaitanya-charitamrita by Srila Prabhupada gives further information about the associates of the Lord NEVER FALLING DOWN from Vaikuntha, and also about the personal characteristics and psychological behavior of the Lord. Especially by the particularly arranged and temporary descent of Jaya and Vijaya from their position as eternal associates of the Lord:
Cc. Adi 5.36, BHAKTIVEDANTA PURPORT: “This discussion between Maitreya Muni and Parashara Muni centered on whether devotees come down into the material world in every millennium like Jaya and Vijaya, who were cursed by the Kumaras to that effect. In the course of these instructions to Maitreya about Hiranyakashipu, Ravana and Shishupala, Parashara did not say that these demons were formerly Jaya and Vijaya. He simply described the transmigration through three lives. It is not necessary for the Vaikuntha associates of the Supreme Personality of Godhead to come to take the roles of His enemies in all millenniums in which He appears. The “falldown” of Jaya and Vijaya occurred in a particular millennium; Jaya and Vijaya do not come down in every millennium to act as demons. To think that some associates of the Lord fall down from Vaikuntha in every millennium to become demons is totally incorrect.
“The Supreme Personality of Godhead has all the tendencies that may be found in the living entity, for He is the chief living entity. Therefore it is natural that sometimes Lord Vishnu wants to fight. Just as He has tendencies to create, to enjoy, to be a friend, to accept a father and mother, and so on, He also has the tendency to fight. Sometimes important landlords and kings keep wrestlers with whom they practice mock fighting, and Vishnu makes similar arrangements. The demons who fight with the Supreme Personality of Godhead in the material world are sometimes His associates. When there is a scarcity of demons and the Lord wants to fight, He instigates some of His associates of Vaikuntha to come and play as demons. When it is said that Shishupala merged into the body of Krishna, it should be noted that in this case he WAS NOT Jaya or Vijaya; he was actually a demon.”
SB 7.1.34, Maharaja Yudhishthira inquired: What kind of great curse could affect even liberated vishnu-bhaktas, and what sort of person could curse even the Lord’s associates? For unflinching devotees of the Lord to fall again to this material world is impossible. I cannot believe this.
BHAKTIVEDANTA PURPORT: “In Bhagavad-gita (8.16) the lord clearly states, mam upetya tu kaunteya punar janma na vidyate: one who is purified of material contamination and return home, back to Godhead, does not return to this material world. Maharaja Yudhishthira, therefore, was surprised that a pure devotee could return to this material world. This is certainly a very important question.”
ANOTHER IMPORTANT OBSERVATION
The kind reader should remember that Srila Prabhupada GENERICALLY uses the term “return home, back to Godhead,” since the ULTIMATE HOME of the jiva is the spiritual world, since it is from there that everything emanates. When Srila Prabhupada needs to SPECIFICALLY refer to the need to the baddha-jiva to “go back to wherefrom manifests,” he EXCLUSIVELY uses the same terms as Sri Krishna personally uses. Sri Krishna’s own words, and Srila Prabhupada’s Sanskrit translations clearly declare that when the baddha-jiva goes back to Godhead—wherefrom IT manifested as a spiritual spark—, the jiva ATTAINS, ACHIEVES, ENTERS or REACHES the Lord’s company in the spiritual world (Bg. 8.15-16 / Bg. 8.21 / Bg. 15.6 / SB. 4.9.25).
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.”
BHAKTIVEDANTA PURPORT: “The difference between the inhabitants of a Vaikuntha planet and those of a material planet is that in Vaikuntha all the residents engage in 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."
Continued From "Crow And Tal-Fruit Logic:"
… This Brahmasayujya mukti is non-permanent. Every living entity wants pleasure, but Brahmasayujya is minus pleasure. There is eternal existence only. So when they do not find transcendental bliss, they fall down to make a compromise with material bliss. Just like Vivekananda founded so many schools and hospitals. So even Lord Brahma, he is still material and wants to lord it over. He may come down to become a germ, but then he may rise up to Krsna consciousness and go back to home, back to Godhead. This is the position.
So when I say Yes, there is eternal lila with Krsna, that means on the evidence of Jaya-Vijaya. Unless one develops full devotional service to Krsna, he goes up only up to Brahmasayujya but falls down. But after millions and millions of years of keeping oneself away from the lila of the Lord, when one comes to Krsna consciousness this period becomes insignificant, just like dreaming.
Because he falls down from Brahmasayujya, he thinks that may be his origin, but he does not remember that before that even he was with Krsna. So the conclusion is that whatever may be our past, let us come to Krsna consciousness and immediately join Krsna. Just like with a diseased man, it is a waste of time to try to find out how he has become diseased, better to spend time curing the disease.
The jiva’s presence in Krishnaloka is as constituent of Krishna’s effulgence. In that sense EXCLUSIVELY could be considered that the jiva is performing a lila of the Lord in Krishnaloka. However, such lila is based in shanta-rasa EXCLUSIVELY. For a baddha-jiva, which has NOT YET surpassed ITS state of spiritual spark—thus NOT having manifested yet its svarupa or eternal constitutional spiritual body already lying within the constitutional shape as spiritual spark—, is NOT possible to have been engaged in a PERSONAL lila with Krishna in Goloka Vrindavana. To say so is apa-siddhanta, or a patanavada philosophical aberration.
Continued From "Crow And Tal-Fruit Logic:"
On the top of the tree there is a nice tal-fruit. A crow went there and the fruit fell down. Some panditas--big, big learned scholars--saw this and discussed: The fruit fell due to the crow agitating the limb. No, the fruit fell simultaneously with the crow landing and frightened the crow so he flew away. No, the fruit was ripe and the weight of the crow landing broke it from the branch, and so on and so on. What is the use of such discussions? So whether you were in the Brahmasayujya or with Krsna in His lila, at the moment you are in neither, so the best policy is to develop your Krsna consciousness and go there, never mind what is your origin.
Brahmasayujya and Krsna lila--both may be possible, but when you are coming down from Brahmasayujya or when you are coming down from Krsna lila, that remains a mystery. But at the present moment we are in Maya's clutches, so at present our only hope is to become Krsna conscious and go back to Home, back to Godhead. The real position is servant of Krsna, and servant of Krsna means in Krsna lila. Directly or indirectly, always we are serving Krsna's lila. Even in dream. Just like we cannot go out of the sun when it is daytime, so where is the chance of going out of Krsna lila? The cloud may be there, it may become very gray and dim, but still the sunlight is there, everywhere, during the daytime. Because I am part and parcel of Krsna, I am always connected. My finger, even though it may be diseased, remains part and parcel of my body. Therefore, we try to treat it, cure it, because it is part and parcel. So Krsna comes Himself when we forget Him, or He sends His representative.
Awakening or dreaming, I am the same man. As soon as I awaken and see myself, I see Krsna. Cause and effect are both Krsna. Just like cotton becomes thread and thread becomes cloth, still, the original cause is cotton.
Therefore, everything is Krsna in the ultimate sense. When we cannot contact Krsna personally, we contact His energies. So there is no chance to be outside Krsna's lila. But differences we see under different conditions. Just like in the pool of water and in the mirror the same me is reflecting, but in different reflections. One is shimmering, unsteady, one is clear and fixed.
Except for being in Krsna consciousness, we cannot see our actual position rightly, therefore the learned man sees all living entities as the same parts and parcels of Krsna. Material existence is impersonal because my real personality is covered. But we should think that because I am now covered by this clay, I am diseased, and we should think that I must get to business to get myself uncovered, not wonder how I got this way. Now the fruit is there, take it and enjoy, that is your first business. God is not bound by cause. He can change, He is the Cause of all Causes. Now don't waste your time with this "Kaka taliya nyaya," crows and tal-fruit logic.
AUTHOR'S FINAL OBSERVATION
It is obvious that the final statements of the so-called authored document by Srila Prabhupada above are for junior students of Krishna consciousness. Srila Prabhupada is a very specially empowered shakti-avesha-avatara, who left in his UNAMBIGUOUS Bhaktivedanta Purports the Gaudiya Vaishnava siddhanta for all ages to come. He has explained everything as guru-sadhu-shastra have explained it also. Therefore, there is no need to resort to any other source of information to support his statements that "it is a FACT that NOBODY falls from Vaikuntha."
12— SRILA PRABHUPADA’S UNAMBIGUOS TEACHINGS
WHEREAS the acharyas of the four Vaishnava sampradayas, and our Gaudiya Vaishnava acharyas have clearly expressed that the tatastha-jiva never leaves the all-attractive personal company of the Lord from Krishnaloka or Vaikunthaloka.
WHEREAS many diksha disciples of HDG Srila Prabhupada —GBC members amongst them—; leading ISKCON members involved in educational responsibilities (brahmanas) within ISKCON; learned brahmanas and well-wishers from other Vaishnava-sampradayas; Srila Prabhupada’s grand disciples, and ISKCON congregation members neither understand nor philosophically agree with the contents presented in the GBC Resolution No.79-80/1995 and the ISKCON GBC-PRESS publication of 1996 entitled “Our Original Position,” due to its ambiguous conclusions.
WHEREAS the purports and teachings of HDG Srila Prabhupada should not be considered ambiguous —or applied from the perspective of dualistic mentality—, under any circumstance for they are transcendental, and are completely in line with the teachings from the Gaudiya Vaishnava parampara. “Such transcendental literatures, even though irregularly composed, are heard, sung and accepted by purified men who are thoroughly honest (SB 1.5.11).”
WHEREAS it is the ambiguous —therefore mundane— interpretation of the nitya-baddha-tatastha-jivas, which makes the transcendental literature offered by Srila Prabhupada for the ultimate spiritual benefit of mankind, to be read or to appear ambiguous.
WHEREAS the constitutional Krishna consciousness of the nitya-siddha liberated soul —as well as the constitutional Krishna consciousness of the nitya-baddha conditioned soul— remains always absolute, or in the multidimensional plane of the spiritual energy. Nonetheless, the circumstantially covered constitutional Krishna consciousness of the nitya-baddha conditioned soul has been ambiguous —thus in duality— since time immemorial.
WHEREAS HDG Srila Prabhupada is a broadly recognized shakti-avesha-avatara, thus he is never to be blamed for our ambiguous —thus tri-dimensional— interpretations of his unambiguous transcendental teachings —or multi-dimensional. To let our intellect becoming affected by our ambiguous mind suggesting that His Divine Grace could have explained things relating to Jiva-Tattva in “better ways,” amounts to foolishly try to enforce on the Absolute our conditioning ambiguity. As aspirant Vaishnavas we should intelligently correct our faults, thus furthering realizations. We make spiritual progress by faithfully accepting that our acharyas always leave service for us to perform, provided we extinguish our false ego as nitya-baddha-tatastha-jivas.
WHEREAS the purpose of this dissertation is to submit proofs to the ISKCON GBC’s awareness that the philosophical conclusions found on the ISKCON GBC PRESS publication of 1996, entitled “Our Original Position” are ambiguous from the point of view of Absolute variety also (rasa-tattva), and therefore not in line with Srila Prabhupada’s teachings neither the traditional Vaishnava siddhanta, nor that Srila Prabhupada established a separated sampradaya from within the Gaudiya Vaishnava sampradaya, by explaining a different siddhanta from his spiritual master Srila Bhaktisiddhanta Saraswati Thakura and the parampara system—as the “Our Original Position” publication may reflect on a philosophically immature intellect.
WHEREAS the main purpose of this dissertation is to request that the philosophical conclusions found on the ISKCON GBC PRESS publication of 1996, entitled “Our Original Position” be thoroughly reviewed by an ISKCON GBC authorized Jiva-Tattva Research Committee, and to include in the research the evidences found in the Tatastha-Shakti-Tattva publication of February 1991 by Sadhu Dasa.
WHEREAS amongst many other statements not quoted herein for obvious space limitations, the following very ambiguous assertion from “Our Original Position,” proves to be seriously contradicting:
“If it so happens that a living entity becomes envious of the Lord for some reason, then he immediately falls from the spiritual world, for no envy of the Lord exist in the spiritual world.” (Chapter Nineteen: Why Did I Come To This Material World? Page 272, by Harikesha Dasa)
13— DEMONSTRATION OF MAYAVADA DEVIATION FOUND IN THE ISKCON GBC-PRESS PUBLICATION “OUR ORIGINAL POSITION”
WHEREAS amongst other statements not quoted herein for obvious space limitations, an ambiguous analysis with clear MAYAVADA philosophical context is found in “Our Original Position” Chapter Twelve - The Deviation of Kala Krishnadasa “Factual Evidence” of Fall down from the Lord's Association – Page 180, by HG Suhotra Dasa Maharaja:
NOTE: Underlined and bold text added for further references:
“Everywhere in his books, Prabhupada focuses on personal devotional association with the Supreme Lord as the transcendental situation, whether it is association ‘here’ in the material world or ‘there’ in Vaikuntha. Since there is no difference for Krishna between here and there, there is likewise no difference for a personal associate of Krishna. Kala Krishnadasa’s activities as the personal servant of Lord Chaitanya took place within the Lord’s sva-dhama (personal abode), or in other words, under the vishnu-shakti (Vaikuntha) potency. There can be no doubt about this, because it is confirmed in Srimad-Bhagavatam (4.9.7, purport) as follows:
‘It is stated in this verse that the material energy acts in varieties of material bodies, just as fire burns differently in different wood according to the size and quality of the wood. In the case of devotees the same energy is transformed into spiritual energy; this is possible because the energy is originally spiritual, not material. As it is said, vishnu-shakti para prokta. The original energy inspires a devotee, and thus he engages all his bodily limbs in the service of the Lord. The same energy, as external potency, engages the ordinary nondevotees in material activities for sense enjoyment. We should mark the difference between maya and sva-dhama—for devotees the sva-dhama acts, whereas in the case of nondevotees the maya energy acts.’
“There is simply no way around it. By leaving Lord Chaitanya’s service and association, Kala Krishnadasa left the Lord’s sva-dhama, His vishnu-shakti potency: Vaikuntha. This conclusion is inescapable, for there is sufficient shastric evidence to support it.”
NOTE: Please, before proceeding spend few seconds to compare the underlined paragraphs and bold text above in Suhotra Maharaja’s statements, with the underlined paragraphs and bold text from the same SB 4.9.7 verse below to find its discrepancies.)
SB 4.9.7 Verse: “My Lord, You are the supreme one, but by Your different energies You appear differently in the spiritual and material worlds. You create the total energy of the material world by Your external potency, and after creation You enter within the material world as the Supersoul. You are the Supreme Person, and through the temporary modes of material nature You create varieties of manifestation, just as fire, entering into wood of different shapes, burns brilliantly in different varieties.”
The Mayavada misconception that a nitya-siddha-tatastha-jiva can fall down from the direct engagement with the Lord in Krishnaloka or Vaikunthaloka is particularly shown here. Kala Krishnadasa is being conceived as a nitya-siddha who came down with Sri Chaitanya and then decided to fall down from His direct association. However his actual identity is as a nitya-baddha who received the grace to personally assist Sri Chaitanya on this particular pastime of His bhouma-lila. This is proven below:
Cc. Madhya 7.39
BHAKTIVEDANTA PURPORT: "This Krishnadasa, known as Kala Krishnadasa, is not the Kala Krishnadasa mentioned in the Eleventh Chapter, verse 37, of the Adi-lila. The Kala Krishnadasa mentioned in the Eleventh Chapter is one of the twelve gopalas (cowherd boys) who appeared to substantiate the pastimes of Lord Chaitanya Mahaprabhu. He is known as a great devotee of Lord Nityananda Prabhu. The brahmana named Kala Krishnadasa who went with Sri Chaitanya to South India and later to Bengal is mentioned in the Madhya-lila, Tenth Chapter, verses 62–79. One should not take these two to be the same person.”
Suhotra Maharaja’s statements “Kala Krishnadasa’s activities as the personal servant of Lord Chaitanya took place within the Lord’s sva-dhama (personal abode), or in other words, under the vishnu-shakti (Vaikuntha) potency,” clearly exposes the complete Mayavada content of the ISKCON GBC PRESS publication “Our Original Position,” since although knowing that such pastime historically took place in South India, blatantly declares at the end: “There is simply no way around it. By leaving Lord Chaitanya’s service and association, Kala Krishnadasa left the Lord’s sva-dhama, His vishnu-shakti potency: Vaikuntha. This conclusion is inescapable, for there is sufficient shastric evidence to support it.”
Therefore the authors of the ISKCON GBC PRESS publication “Our Original Position,” unintelligently adhere—and dare—to declare that “Kala Krishnadasa left the Lord’s sva-dhama, His vishnu-shakti potency: Vaikuntha” implying on this case that the Lord’s sva-dhama (personal abode), which belongs to His internal antaranga-shakti (chit-shakti) was in South India with Kala Krishnadasa, thus is equal to His external bahiranga-shakti or the material world of maya (achit-shakti) which surrounded them.
This is a case of misconceiving the principle of Dhama-Tattva due to a strong Mayavada implication. Although the places where the Lord manifest His bhouma-lilas (or transcendental activities within this material world) are to be considered NOT different from Him or the dhama of the spiritual world, it is IMPERATIVE to understand that they are categorically—thus UNAMBIGUOUSLY—EQUALLY AND DIFFERENT since they perform different activities of the same substance. This is the law of achintya-bhedabheda-tattva. For instance, there are categorical differences between Krishna’s lilas in Krishnaloka or Goloka Vrindavana, and His bhouma-lilas in Gokula Vrindavana. In Goloka there is NO presence of actual demons—only the impression of their threat. There is NO factual marriage of the gopis—only the impression of being married is there. Krishna DOES NOT take birth in Goloka. Krishna’s activities in Krishnaloka are EXCLUSIVELY performed amongst His intimate parikaras or nitya-siddha companions. In His bhouma-lilas within Gokula, Krishna also performs activities in the personal company of His eternal parikaras, who ALWAYS accompany Him in His bhouma-lilas also.
However, in Krishna’s bhouma-lilas the inclusion of the nitya-baddhas is most needed since they NEVER manifested their svarupa in Krishnaloka besides Him. Once again, the tatastha-jivas constitutionally manifest from Krishnaloka as spiritual sparks in a relationship based in shanta-rasa. Their constitutional svarupa comprising the other four main rasas is therefore inherent on a seed form, in a dormant state. The tatastha-jivas AWAKE their dormant CONSTITUTIONAL state of Krishna consciousness into a full-fledged active relationship from the tatastha region—which is the dividing area between the spiritual and material worlds. This area belongs to the Viraja River; is devoid of any influence of the material moods, and is pervaded by shuddha-sattva or the constitutional state of pure Krishna consciousness in the shanta-rasa the tatastha-jivas manifest with. This state of pure Krishna consciousness in the stage of shuddha-sattva is known as Vasudeva, or the state of consciousness when Krishna is NOT in the company of His internal energy—proper of His Brahman Identity.
The Mayavada implication of the NON-DIFFERENTIATED state of existence amongst Krishnaloka or Vaikunthaloka, and the eartly Dhama of the Lord's Bhouma-lila of Bharata-varsa (“Kala Krishnadasa left the Lord’s sva-dhama, His vishnu-shakti potency: Vaikuntha), overlooked the different status of Krishna’s eternal parikaras and His nitya-baddhas or vibhinamsha separated expansions, who manifest activities in two places similar in TATTVA, however diverse in RASA. To consider both holy dhamas as equal from the rasa principle of relationship is where Patanavadis base their misconceptions. Mayavadis reject PERSONAL rasa in favor of the IMPERSONAL tattva, which the Vedas establish by declaring the transcendental truth that all jivas as spiritually equal in their CONSTITUTIONAL status as Brahman. Mayavadis observe the Brahman aspect of the Absolute Truth ONLY, since they prefer to temporarily “enjoy” an egotistic selfish rasa with themselves after ignoring Sri Krishna as being Parabrahman.
The laws of parinamavada explain that the Lord and His energies are the same. However, if one misunderstands spiritual variegatedness is prone to Impersonalism and Antipersonalism as the Mayavadis and Patanavadis promote. Patanavadis misguide themselves by amalgamating the antaranga-shakti with the tatastha-shakti by considering them to be equally enacted from the same region or FIELD of transcendental existence. Thus, by propounding that a parikara falls down from Krishna's personal company, Patanavadis minimize Krishna's position and full power over His energies.
Patanavadis are not able to philosophically “visualize” the subtlest GEOGRAPHICAL spiritual positioning of the tatastha-shakti, which is meant to establish the perfect spiritual environment of neutrality for the interaction of the spiritual spark jivas with their Lord. To enact a perfect formula of true loving relationship based on perfect free will, such PLACE is LITERALLY located in a sublest place of spiritual dimensions between the antaranga and bahiranga shaktis. The nitya-siddhas, perceive the spiritual world in a TRANS-three-dimensional manner, which is impossible to "imagine" without multi-dimensional realizations —proper of spiritually purified or transcendental SENSES.
To a Mayavadi philosopher, the Lord’s personal descent to perform His bhouma-lila would make Him solidly homogeneous with it, or categorically non-different from His external energy. The FACT is that Srila Prabhupada confirms that: “This Krishnadasa, known as Kala Krishnadasa, is not the Kala Krishnadasa mentioned in the Eleventh Chapter, verse 37, of the Adi-lila. (Cc. Madhya 7.39).” Therefore this Kala Krishnadasa is a nitya-baddha who meets the Lord within the material world for the first time.
The living entities, as vibhinamsha separated —thus less powerful— expansions of the Lord, CONSTITUTIONALLY manifest as spiritual sparks from the transcendental body of Krishna, thus conforming His Brahman effulgence as tatastha-jivas. Therefore, CONSTITUTIONALLY the jivas NEVER manifest their eternal svarupa, which lies in a dormant state within their spark-like spiritual shape, besides Krishna in Krishnaloka—although “sprouting” from Him. The conclusion is that nitya-baddha-tatastha-jivas were NEVER engaged in the direct personal association with their Lord in Krishnaloka or Vaikunthaloka as their CONSTITUTIONAL ACTIVE manifestation. The jivas manifest as spiritual sparks with an inherent relationship with Krishna based in shanta-rasa. To implement such relationship through activities, since the establishment of relationships is the main element of being alive, the jiva needs a non-differentiated medium of expressing its FREE WILL to be absolutely unaffected by either the spiritual or material energies—thus the existence of the tatastha region (or Viraja-nadi), where the tatastha-shakti of Krishna ACTIVATES her full magnitude. Kindly remember that the jivas are integral parts of it, and Shankarshana is their Presiding Deity.
By misleadingly quoting Srila Prabhupada’s purport on SB 4.9.7 and blatantly mixing the verse’s statements with ambiguous Mayavada misconceptions, the authors of “Our Original Position” ignored Srila Prabhupada’s clear teachings of Vaishnava philosophy right in front of their own eyes: “We should mark the difference between maya and sva-dhama—for devotees the sva-dhama acts, whereas in the case of nondevotees the maya energy acts.
This ambiguous misinterpretation promotes ku-siddhanta or Mayavada philosophy, as it is completely proven below by reading Srila Prabhupada’s purport according to the above expressed, and under the pristine Vaishnava siddhanta that so gloriously he has gifted us on his Bhaktivedanta Purports:
SB 4.9.7 PURPORT: “It is stated in this verse that the material energy acts in varieties of material bodies, just as fire burns differently in different wood according to the size and quality of the wood. In the case of devotees the same energy is transformed into spiritual energy; this is possible because the energy is originally spiritual, not material. As it is said, vishnu-shakti para prokta. The original energy inspires a devotee, and thus he engages all his bodily limbs in the service of the Lord. The same energy, as external potency, engages the ordinary nondevotees in material activities for sense enjoyment. We should mark the difference between maya and sva-dhama—for devotees the sva-dhama acts, whereas in the case of nondevotees the maya energy acts.”
The constitutional Krishna consciousness of the nitya-siddha (liberated soul), as well as the constitutional Krishna consciousness of the nitya-baddha (conditioned soul), remains always absolute, or in the multidimensional plane of the spiritual energy. Nonetheless, the circumstantially covered constitutional Krishna consciousness of the nitya-baddha has been ambiguous—thus in duality—since time immemorial.
Although the nitya-baddha-tatastha-jiva is constitutionally Krishna conscious, since it belongs to Krishna’s energy or separated vibhinamsha expansion (SB. 4.28.53) as a spiritual spark (Cc Adi 7.123), the “almost natural” Mayavada misconception of the baddha-jiva is with it due to its time immemorial (anadi) conditioning. This circumstantial impersonal or Mayavada identification of the nitya-baddha-tatastha-jiva will remain covering its constitutional Krishna consciousness, provided it continues to ignore the Lord’s transformation of energies (Cc. Adi 7.121-133).
Ignorance of the laws of parinama-vada generates misunderstanding regarding the Lord’s bhouma-lilas by consider them similar to His Krishnaloka or Vaikuntha-lilas—although they are exactly equal in category or TATTVA, they differ in RASA. By considering that a relationship with a Supreme Person does not exist as the Ultimate stage of spiritual perfection, Mayavadis perceive the lilas of the Lord as their OWN entanglement in a kind of SELFISHLY-imposed illusion—therefore they reject them as MAYA.
The Lord’s bhouma-lilas and the Vaikuntha-lilas are essentially the same, since the Lord and His energies are not different. Nonetheless, it requires the throughout assimilation of the parinama-vada transcendental law of the science of self-realization (Cc Adi 7.122), to fully understand the Lord’s energies and their achintya-bhedabheda nature. Otherwise, the nitya-baddha-tatastha-jiva will always remain as a spiritual spark—either in the material world or the brahmajyoti—, thus neglecting to reveal its constitutional spiritual body in an active and loving transcendental service to Sri Krishna (Cc. Madhya 17.132).
The throughout understanding of JIVA-TATTVA would establish knowledge of the background and field of activities of the tatastha-jiva, thus opening further understandings of one’s factual relationship with Sri Krishna in pure love through His different energies, and the intricacies of His various rasas.
COMPLETE ANALYSIS OF SB. 4.9.7 VERSE QUOTED ON “OUR ORIGINAL POSITION:” SB. 4.9.7 Verse: “My Lord, You are the supreme one, but by Your different energies You appear differently in the spiritual and material worlds. You create the total energy of the material world by Your external potency, and after creation You enter within the material world as the Supersoul. You are the Supreme Person, and through the temporary modes of material nature You create varieties of manifestation, just as fire, entering into wood of different shapes, burns brilliantly in different varieties.”
Purport by Srila Prabhupada: “Dhruva Maharaja realized that the Supreme Absolute Truth, the Personality of Godhead, acts through His different energies, not that He becomes void or impersonal and thus becomes all-pervading. The Mayavadi philosopher thinks that the Absolute Truth, being spread throughout the cosmic manifestation, has no personal form. But here Dhruva Maharaja, upon realization of the Vedic conclusion, says, ‘You are spread all over the cosmic manifestation by Your energy.’ This energy is basically spiritual, but because it acts in the material world temporarily, it is called maya, or illusory energy. In other words, for everyone but the devotees the Lord’s energy acts as external energy. Dhruva Maharaja could understand this fact very nicely, and he could understand also that the energy and the energetic are one and the same. The energy cannot be separated from the energetic.
“The identity of the Supreme Personality of Godhead in the feature of Paramatma, or Supersoul, is admitted herein. His original, spiritual energy enlivens the material energy, and thus the dead body appears to have life force. Voidist philosophers think that under certain material conditions the symptoms of life occur in the material body, but the fact is that the material body cannot act on its own. Even a machine needs separate energy (electricity, steam, etc.). It is stated in this verse that the material energy acts in varieties of material bodies, just as fire burns differently in different wood according to the size and quality of the wood. In the case of devotees the same energy is transformed into spiritual energy; this is possible because the energy is originally spiritual, not material. As it is said, vishnu-shakti para prokta. The original energy inspires a devotee, and thus he engages all his bodily limbs in the service of the Lord. The same energy, as external potency, engages the ordinary nondevotees in material activities for sense enjoyment. We should mark the difference between maya and sva-dhama—for devotees the sva-dhama acts, whereas in the case of nondevotees the maya energy acts.”
The ambiguous statement found in “Our Original Position” by the Late Sripad Suhotra Maharaja reads: “There is simply no way around it. By leaving Lord Chaitanya’s service and association, Kala Krishnadasa left the Lord’s sva-dhama, His vishnu-shakti potency: Vaikuntha. This conclusion is inescapable, for there is sufficient shastric evidence to support it,” exposes the tinge of Mayavada interpretation of the commentator. This is the danger of the nitya-baddha-jiva’ predominant identity as Brahman—which subconsciously and most naturally concludes or includes to consider himself as nondifferent with the Ultimate Brahman or Sri Krishna.
There is also the fear of impersonalism in the heart of neophyte aspiring Vaishnavas, due to lack of understanding and realization of Sri Krishna’s aspects as Brahman or/and Paramatma. Therefore, any attempt to identify the jiva as Brahman, or as a spiritual spark would be subconsciously and immaturely refuted as impersonal. Is it interesting to notice though that to consider the jiva as if falling from Krishna's personal company in Krishnaloka is ACTUAL Impersonalism, whereas not so if disguised as Vaishnava philosophy. Is the Hare Krishna Movement witnessing a new branch of ANTIPERSONALISM, as happened already with the followers of the Bible?
To substantiate this last statement—and in favor of a throughout analysis of the subject—, the reader is enthused herein to attentively study HDG Srila Prabhupada’s purports beginning from his quote in the purport (SB 4.9.7) in question: vishnu-shakti para prokta from Cc. Madhya 6.154.
An attentive aspirant Vaishnava should thoroughly read and study Cc. Madhya 6.154 through verse 169. We’ll continue our presentation from verse 170 below:
Cc. Madhya 6.170: “The Vedanta-sutra aims at establishing that the cosmic manifestation has come into being by the transformation of the inconceivable potency of the Supreme Personality of Godhead.”
BHAKTIVEDANTA PURPORT: “For a further explanation of parinama-vada, refer to Adi-lila, Seventh Chapter, verses 121–133.”
Cc Adi 7.121: “In his Vedanta-sutra Srila Vyasadeva has described that everything is but a transformation of the energy of the Lord. Shankaracarya, however, has misled the world by commenting that Vyasadeva was mistaken. Thus he has raised great opposition to theism throughout the entire world.”
BHAKTIVEDANTA PURPORT: “Srila Bhaktivinoda Thakura explains, ‘In the Vedanta-sutra of Srila Vyasadeva it is definitely stated that all cosmic manifestations result from transformations of various energies of the Lord. Shankaracarya, however, not accepting the energy of the Lord, thinks that it is the Lord who is transformed. He has taken many clear statements from the Vedic literature and twisted them to try to prove that if the Lord, or the Absolute Truth, were transformed, His oneness would be disturbed. Thus he has accused Srila Vyasadeva of being mistaken. In developing his philosophy of monism, therefore, he has established vivarta-vada, or the Mayavada theory of illusion.”
Cc Adi 7.122: “According to Shankaracarya, by accepting the theory of the transformation of the energy of the Lord, one creates an illusion by indirectly accepting that the Absolute Truth is transformed.”
BHAKTIVEDANTA PURPORT: “Srila Bhaktivinoda Thakura comments that if one does not clearly understand the meaning of parinama-vada, or transformation of energy, one is sure to misunderstand the truth regarding this material cosmic manifestation and the living entities. In the Chandogya Upanishad (6.8.4) it is said, san-mulah saumyemah prajah sad-ayatanah sat-pratishthah. The material world and the living entities are separate beings, and they are eternally true, not false. Shankaracarya, however, unnecessarily fearing that by parinama-vada (transformation of energy) Brahman would be transformed (vikari), has imagined both the material world and the living entities to be false and to have no individuality. By word jugglery he has tried to prove that the individual identities of the living entities and the material world are illusory, and he has cited the examples of mistaking a rope for a snake or an oyster shell for gold. Thus he has most abominably cheated people in general.”
To further understand Mayavada interpretation and its implications, it is recommended to continue reading —and attentively study— Cc. Madhya 6.170 verse (above quoted), and thoroughly continue studying the subject to where Sri Chaitanya Mahaprabhu quotes the famous atmarama verse in Cc Madhya 7.186. We have included in Chapter Five of this dissertation the Bhaktivedanta Purports that surely will erase all doubts from any aspirant Vaishnava.
The paradoxical existence of GOLOKA VRINDAVANA of the spiritual world (Krishnaloka), with its equal spiritual identity located within the reality of this material world (Bhouma-lila), known as GOKULA VRINDAVANA, has bewildered conditioned living entities since time immemorial. The Mayavada philosophy found ground within Vaishnava philosophy through the Patanavada proposal, while the eternal UNAMBIGUOUS Bhaktivedanta Purports of Shakti Avesha Avatara A.C. Bhaktivedanta Swami Srila Prabhupada were read under the AMBIGUOUS proposal that a living entity eternally engaged in the personal service with Sri Krishna in Krishnaloka falls down to this material world due to envy. Although there is plenty unambiguous information on the contrary, patanavadis were not able to differentiate between the spiritual nature of the Lord’s pastimes within the material creation.
Although most propounders of the Patanavada ku-siddhanta are very intellectually active, after failing to accept Jiva-Tattva as it is, consequently failed to recognize the basic rules of the esoteric principle of Guru-Tattva also. Avoiding associating with other sadhus or senior Vaishnavas within the same philosophical school of Vaishnavism, patanavadis pursued degrees on PhD, and humbly submitted accepting instructions from unqualified professors (sikshsa-gurus) at mundane Universities.
It seems inconceivable to the author of this compilation, that such intelligent aspirants and somehow respected Vaishnavas were able to misconceive Srila Prabhupada’s purports, when the simplest understanding that a living entity only falls down from the direct personal company of Sri Krishna while He is performing His transcendental pastimes WITHIN THIS MATERIAL WORLD in the TRANSCENDENTAL HOLY DHAMA of His bhouma-lilas is so simple to grasp.
Regretfully, the Biblical “Original Sin” theory was misconstrued within Vaishnavism through tinged interpretations of Srila Prabhupada’s unambiguous purports. Srila Prabhupada is always “seeing” things from the Absolute platform, and patanavadi philosophers have concluded that his purports expressing the falling down of the living entity is from Krishnaloka, when actually only occurs from Krishna’s bhouma-lila. When the same purports—which use to bewilder patanavada philosophy followers—are read under the light that Krishnaloka or the Vaikunthalokas, and their manifestations as the Holy Dhamas in the material world are equal and different at the same time, the philosophical principles of “achintya-vedaved-prakash“ or the inconceivable simultaneous existence of distinction and non-distinction, will surely unfold in front of them.
PRASADAM FOR TRANSCENDENTAL THOUGHT As a nitya-baddha-tatastha-jiva, who is always prone to commit mistakes, it is not a real problem to have embraced the patanavada philosophical aberration; the real problem would be to continue acting as an Antipersonalist. Since time immemorial one’s innermost nature to love Krishna in selfless service—thus exercising the basic constitutional propensity to be an eternal krishnadasa—, has been obliterated by our own false ego once enacted at the tatastha region, and nothing else. In this sense it can be said that we are in a dream state, trying to become happy within this temporary however tangible mundane world.
Therefore one should not blame anybody else but oneself for continuing being a shuniavadi, nirvisheshi, brahmavadi, mayavadi or a simple patanavadi. In our humble consideration, the only solution to our troubles as nitya-baddhas is to conform to the path of devotional service systematically delineated by Shakti Avesha Avatara A.C. Bhaktivedanta Swami Srila Prabhupada—preferentially within his most beloved ISKCON movement, which constantly enthuses everyone to always chant in a humble state of mind, meant to become complete tolerant: “hare krishna, hare krishna, krishna krishna, hare hare, hare rama, hare rama, rama rama hare hare,” and gradually become transcendentally happy.
A VERY SIMPLE APPEAL
To all "brothers and sisters in God" of the Inclusive Society for Krishna Consciousness
If we all honestly accept Srila Prabhupada as a very special shakti-avesha-avatara, who is empowered to reawaken the Gaura/golden age, the consequent thought is that nobody else could organize and lead a spiritual institution like him. To bestow pristine transparent enlightenment, and overcome darkness in the realm of anarchy, the grey area in the way back to godhead has to be particularly conformed. The grey area between the dark material world and the pristine spiritual world, conforming safe performance of all kinds of devotional activities, is already established by Srila Prabhupada under the Gaudiya Vaishnava denomination known as ISKCON, also known as the “Inclusive” Society for Krishna Consciousness or Maha-ISKCON.
Those gifted with transcendental intelligence will concede that, regardless of past handicaps, the ISKCON society engulfs all devotional attitudes to conform a “True Spiritual House Where Everybody Could Actually Live.” Such designation for Srila Prabhupada’s dearest institution should not be taken as mere sentimentalism, since follows a rational conclusion consequent of accepting him as a shakti-avesha-avatara. Only under this understanding is that we humbly invite all aspirant and pure Vaishnavas everywhere, to seriously consider reactivate or activate their alliance with Srila Prabhupada’s ISKCON through his already established systematic process to reawaken Krishna consciousness in everyone’s heart, as unambiguously presented in his Bhaktivedanta Purports.
A.C. Bhaktivedanta Swami Prabhupada founded ISKCON as a different institution from the one founded by his dearest gurudeva Srila Bhaktisiddhanta Sarasvati Thakura Prabhupada, known as Gaudiya Math. The reason is simple: Srila Prabhupada envisioned a total different point of approach to present the same teachings of Sri Chaitanya Mahaprabhu (gaura-vani pracharine) throughout the whole world. To fulfill the orders of Srila Bhaktisiddhanta Prabhupada requesting him to preach, publish and distribute books in English language, Srila Bhaktivedanta Prabhupada had to found another institution. Srila Prabhupada’s ISKCON is the manifestation of his guru’s desire. Therefore, as a shakti-avesha-avatara he is empowered to unfold the most dynamic institution in the whole material universe by awakening in everybody the sanatana-dharma principle as eternal servants of Krishna.
There is plenty evidence of Srila Prabhupada’s desire to unite all Vaishnava sampradayas. Therefore it is the duty of all his duly initiated sincere disciples to join his ISKCON movement, since such goal could well be accomplished once his institution becomes fully homogeneous through Love and Trust—either philosophically and managerially. Srila Prabhupada is known as a true parivrajakacharya or world acharya, also known as Jagat Guru, not only because he lovingly embraced the worst of mankind known as shuniavadis, nirvisheshis, brahmavadis, mayavadis or patanavadis; moreover since through his specific instructions in his Bhaktivedanta Purports is forever initiating newcomers into his ISKCON movement (The Inclusive Society for Krishna Consciousness).
Bowing down to the lotus feet of all readers, I beg to remain their eternal servant in SAA Srila Prabhupada and the Vaishnava’s seva,
(Sri Mayapur Dhama, 3rd February 2010 - The appearance day of Srila Bhaktisiddhanta Sarasvati Thakura Prabhupada)
Thus end Chapter Two, entitled Repeal of the ISKCON-GBC Resolutions Nos. 79-80/1995, of Jiva-Tattva As It Is.
JIVA-TATTVA AS IT IS
CHAPTER III JIVA-TATTVA SIDDHANTA
CONTENTS 1— IMPORTANCE OF THE PROPER SIDDHANTA BY SRILA BHAKTISIDDHANTA SARASVATI PRABHUPADA. (Page - 72)
2— IMPORTANCE OF THE PROPER SIDDHANTA BY SRILA A.C. BHAKTIVEDANTA SWAMI PRABHUPADA. (Page - 73)
2.1— UNAMBIGUOUS DESCRIPTION ABOUT HOW TO ENTER THE SPIRITUAL WORLD WITH A SPIRITUAL BODY, WHEREFROM ONE DOES NEVER RETURN TO THE MATERIAL WORLD. (Page - 78)
3— EXPLANATORY BASIS ABOUT THE IMPORTANCE OF THIS DISSERTATION ON JIVA-TATTVA SIDDHANTA. (Page - 80)