Jiva-tattva as it is

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PROVE:

Cc. Madhya 20.184: “When a form of Krishna is non-different from the original form but is less important and exhibits less potency, it is called svamsha. Examples of svamsha expansions can be found in the quadruple forms of the Lord residing in Their respective places, beginning with Shankarshana, Vasudeva, Pradyumna and Aniruddha, and also in the purusha-avataras, lila-avataras, manvantara-avataras and yuga-avataras.”
CONCLUSION: According to Vaishnava siddhanta
, a vibhinamsha separated minute expansion or tatastha-jiva, is “less important and exhibits less potency” than the svamsha expansions. Therefore since a tatastha-jiva engages in POSITIVE or NEGATIVE activities from the Viraja River ONLY AFTER its constitutional manifestation as spiritual spark, the conclusion is that a nitya-baddha-jiva NEVER was besides the Lord in Vaikuntha in a fully manifested siddha-deha or spiritual body.
TO ACCEPT THAT A TATASTHA-JIVA, WHICH MANIFESTS AS KRISHNA’S BRAHMAN EFFULGENCE OR WITH A SPIRITUAL SPARK-LIKE FORM, HAS FULL COMMAND OF ITS INDEPENDENCE AND ABSOLUTE FREE WILL —COMPRISING BOTH POSITIVE AND NEGATIVE FREE WILL— TO LEAVE HIS/HER/ITS ETERNAL ENGAGEMENT IN KRISHNALOKA —THUS WITH AN ALREADY MANIFESTED SPIRITUAL BODY—, TO RETURN TO A SPIRITUAL SPARK-LIKE FORM IN THE BRAHMAJYOTI OR IN A MATERIAL BODY AGAIN —THUS CONCEALING THE SPIRITUAL BODY TO A DORMANT SITUATION AGAIN—, IS MAYAVADA PHILOSOPHY (ALSO KNOWN AS PATANAVADA).
PROVE:

SB 2.9.10, Bhaktivedanta Purport: “The whole Vaikuntha existence proclaims that everyone there is a follower of the Lord. The Lord is the chief leader there, without ANY competition for leadership, and the people in general are all followers of the Lord. It is confirmed in the Vedas, therefore, that the Lord is the chief leader and all other living entities are subordinate to Him, for only the Lord satisfies all the needs of all other living entities.”

CONCLUSION: There is NO envy in the spiritual world. Envy could be ONLY and exclusively manifest in the material world by the nitya-baddha-jiva once entered it from the Viraja River.
4.7— A NITYA-BADDHA-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), THUS ALL NITYA-BADDHA-JIVAS CAN FINALLY UNFOLD THEIR SPIRITUAL BODY OR SIDDHA-DEHA (Cc. Madhya 8.229). ALL JIVAS CAN END THEIR CONDITIONING AT A SPECIFIC TIME IN THEIR ETERNAL EXISTENCE. THEREFORE THE TERM “ANADI” UNDOUBTELY MEANS “TIMELESS (TIME IMMEMORIAL) BEYOND OUR POWER OF ASCERTAINMENT.”
NITYA-BADDHA-JIVA” MEANS ETERNALLY CONDITIONED JIVA, AND IT REFERS TO A LONG STATE OF CONDITIONING OR ANADI (WHICH MEANS “SINCE TIME IMMEMORIAL”), OR A PERIOD OF TIME THAT IS BEYOND OUR POWER TO ASCERTAIN IT BEGINNING —NONETHELESS, SURELY IT WILL END. THE CONCLUSION IS THAT THE IMMEMORIAL LONG TIME THE NITYA-BADDHA-JIVA IS WITHIN THE MATERIAL WORLD IS CONTAINED WITHIN THE JIVA’S ETERNAL EXISTENSE, WHICH IS TIMELESS. THEREFORE THE JIVA’S DREAM IN THE MATERIAL WORLD IS NOTHING ELSE BUT A BAD DREAM.

4.8— A NITYA-SIDDHA-TATASTHA-JIVA HAVE ALREADY MANIFESTED HIS/HER/ITS 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 A DORMANT SPIRITUAL BODY. CONSEQUENTLY, A NITYA-BADDHA-TATASTHA-JIVA INHERENTLY CARRIES A DORMANT STATE OF KRISHNA CONSCIOUSNESS.

ANY NITYA-BADDHA-TATASTHA-JIVA CAN FALL DOWN FROM ITS DIRECT ENGAGEMENT IN AN ACTIVE AND PERSONAL SERVICE TO THE LORD, PROVIDED IT IS EXCLUSIVELY BEING PERFORMED WITHIN THE MATERIAL WORLD —OR DURING THE LORD’S BHOUMA-LILA. THIS PROVES THAT THE LORD IS TRASCENDENTAL, WHILE THE NITYA-BADDHA-JIVA IS NOT. THE JIVA’S LIBERATION IS BASED UPON GIVING UP ITS NEGATIVE FREE WILL —WHICH PROPOSES NOT TO SERVE THE LORD IN TOTAL SELF-SURRENDER—, AND EMBRACE DEVOTIONAL SERVICE IN FULL KRISHNA CONSCIOUSNESS THROUGH THE AGENCY OF POSITIVE FREE WILL —WHICH IS INHERENT OR CONSTITUTIONAL WITHIN THE JIVA’S SPIRITUAL NATURE. BY ENGAGEMENT UNDER FULL POSITIVE FREE WILL THE JIVA NEVER FORGETS THE LORD, AS WELL AS THE LORD NEVER FORGETS THE JIVA (BG. 8.14 / BG. 18.59 / SB 3.26.6).

5— PART TWO
ESTABLISHMENT OF EIGHT ESSENTIAL CONSIDERATIONS, WHICH SUPPORT THE BASIS OF THIS DISSERTATION

FIRST CONSIDERATION: WHEREAS Lord Sri Krishna is Absolute, since from Him (ete chamsha-kala pumsah, SB 1.3.28) all His energies manifest and are controlled (ishavasiam idam sarvam, Sri Ishopanishad – Mantra One), therefore He is recognized as the Supreme Personality of Godhead —to be identified as such throughout the study of the Vedas—, as He Himself declares (vedaish cha sarvair aham eva vedyo, Bg. 15.15). Therefore Sri Krishna is non different from His Form, Name, Qualities, Pastimes, Internal Energy or Chit-shakti, and His Marginal Energy or tatastha-jiva (Cc. Madhya 7.128). His energies are also identified as internal or antaranga-shakti, intermediate or tatastha-shakti, and external or bahiranga-shakti—also identified as achit-shakti—, are all engaged in His devotional service in love. (Cc. Madhya 6.160)

SECOND CONSIDERATION: WHEREAS a tatastha-jiva that is connected with any or all of the all-attractive characteristics of Sri Krishna (i.e., Form, Name, Qualities, Pastimes, Internal Energy, or His nitya-mukta-tatastha-jivas) in fullness, or a 100% state of Krishna consciousness, is declared to be a nitya-siddha or nitya-mukta-tatastha-jiva. (Cc. Madhya 22.11 / SB 3.15.32)
THIRD CONSIDERATION: WHEREAS a tatastha-jiva that is NOT connected with any or all of the all-attractive characteristics of Sri Krishna (i.e., Form, Name, Qualities, Pastimes, Internal Energy, or His nitya-mukta-tatastha-jivas) in fullness, or a 100% state of Krishna consciousness—thus forgetting its constitutional position as an eternal servant of Krishna, or Krishna-dasa—, is declared to be FALLEN JIVA, even though it may be in a stage of 99.9% Krishna consciousness.

SB. 4.23.15, BHAKTIVEDANTA PURPORT: “When a living entity gives up the material coverings, he remains a spirit soul. This spirit soul must enter into the spiritual sky to merge into the Brahman effulgence. Unfortunately, unless the living entity has information of the spiritual world and the Vaikuṇṭhas, there is a 99.9 percent chance of his falling down again into material existence. There is, however, a small chance of being promoted to a spiritual planet from the Brahman effulgence, or the brahmajyoti. This brahmajyoti is considered by impersonalists to be without variety, and the Buddhists consider it to be void. In either case, whether one accepts the spiritual sky as being without variety or void, there is none of the spiritual bliss which is enjoyed in the spiritual planets, the Vaikunthas or Krishnaloka. In the absence of varieties of enjoyment, the spirit soul gradually feels an attraction to enjoy a life of bliss, and not having any information of Krishnaloka or Vaikunthaloka, he naturally falls down to material activities in order to enjoy material varieties.”

FOURTH CONSIDERATION: WHEREAS the state of full Krishna consciousness—in its absolute and actively manifested degree—is found in Krishnaloka and the Vaikuntha planets exclusively. Therefore the stage of 99.99% of Krishna consciousness is only found within the material Universes. Particularly amongst the tatastha-jivas that are in a stage/state of bhava, however have NOT yet achieved prema.
Although a nitya-baddha-tatastha-jiva can achieve a stage/state of Krishna consciousness known as Vasudeva consciousness, it is NOT yet the state of FULL Krishna consciousness—or when Sri Krishna is NOT accompanied by His internal energy (SB 3.26.21). The Vasudeva stage/state of Krishna consciousness is also considered as a “dim” reflection of Krishna consciousness when compared to the full state of Krishna consciousness experienced in Krishnaloka and the Vaikuntha planets.

Some degree of this elevated stage of pure Krishna consciousness is also found in the highest stage of shanta-rasa—as in the case of the Kumaras, Dhruva Maharaja, and others like Bharata Maharaja.


FIFTH CONSIDERATION: WHEREAS a tatastha-jiva, who is a nitya-mukta can FORGET Sri Krishna—as in the case of Arjuna while arguing with Sri Krishna before the Kurukshetra war—, it is done exclusively under the control and supervision of yoga-maya. This internal energy of Sri Krishna belongs to His chit-shakti, and therefore is part of His antaranga-shakti or internal potency.

Therefore, the FORGETFULNESS of Sri Krishna’s’ nitya-siddha-tatastha-jivas is enacted by the influence of Yoga-maya for the performance of His eternal pastimes or chit-vilasa (Cc.Adi.7.116), under the supervision of yoga-maya—which actually/literally means “the internal energy of Sri Krishna that UNITES THROUGH FORGETFULNESS.”

This is a particular subject of Rasa-Tattva. However, it should be noticed that on this particular occasions the pure devotees or nitya-siddha-tatastha-jivas, always perform their perfect POSITIVE FREE WILL (Bg. 18.63) under the shelter of Sri Krishna (SB 7.1.35 / SB 3.16.2 / SB 6.1.34-36)—whether in Krishnaloka, the Vaikuntha planets, or within any of the material universes.
SIXTH CONSIDERATION: WHEREAS a tatastha-jiva, who is a nitya-baddha will always FORGET Sri Krishna—as in the case of Kala Krishnadasa while attracted to the gypsy women, even in the direct personal company of Sri Krishna Chaitanya (Cc. Madhya 10.65)—, it is done exclusively under the control and supervision of maha-maya. This external energy of Sri Krishna belongs to His achit-shakti, and therefore is part of His bahiranga-shakti or external illusory potency.
Therefore, the FORGETFULNESS of Sri Krishna’s’ nitya-baddha-tatastha-jivas is enacted by the influence of maha-maya for the performance of His eternal pastimes or chit-vilasa (Cc.Adi.7.116), under the supervision of maha-maya—which actually/literally means “the external energy of Sri Krishna that SEPARATES THROUGH FORGETFULNESS.”

This is a particular subject of Rasa and Dhama-Tattva. However, it should be noticed that on these particular occasions the conditioned or nitya-baddha-tatastha-jivas—though constitutional Krishna’s devotees—, may perform their imperfect POSITIVE AND NEGATIVE FREE WILL (SB. 3.15.31 / SB 2.6.17) under the shelter of Sri Krishna (SB 7.1.35 / SB 3.16.2 / SB 6.1.34-36), or either under the influence of maha-maya—as in the case of Kala Krishnadasa—within any of the material universes or Brahmandas exclusively.

SEVENTH CONSIDERATION: WHEREAS a moment (split of a second, or a blink of the eyes) of NEGATIVE IGNORANCE—product of the influence maha-maya or of the external energy of Sri Krishna, which promotes NEGATIVE FORGETFULNESS of the nitya-baddha-tatastha-jivas’ constitutional position as an eternal servant of Sri Krishna—, is therefore declared a NEGATIVE FALL DOWN from Sri Krishna’s direct company or presence, as in the case of Kala Krishnadasa.
Therefore, the NEGATIVE FALL DOWN of the nitya-baddha-tatastha-jiva—which is still in its spark-like shape—is due to the enactment of its NEGATIVE FREE WILL, which exposes it to be immediately influenced by maha-maya.
EIGHTH CONSIDERATION: WHEREAS a moment (split of a second, or a blink of the eyes) of POSITIVE IGNORANCE—product of the influence yoga-maya or of the internal energy of Sri Krishna, which promotes POSITIVE FORGETFULNESS of the nitya-siddha-tatastha-jivas’ constitutional position as a loving eternal servant of Sri Krishna—, is therefore declared a POSITIVE FALL DOWN from Sri Krishna’s direct company or presence, as in the case of Jaya and Vijaya (SB 3.16.29)—thus enacting their eternal devotional service under the loving mood of transcendental chivalry (SB 3.16.36).
Therefore, the POSITIVE FALL DOWN of the nitya-siddha-tatastha-jiva—which voluntarily accepts a particular material body—is due to the enactment of his/her POSITIVE FREE WILL, which is executed under the exclusive influence of yoga-maya (SB. 7.1.35).

Furthermore, WHEREAS a moment (split of a second, or a blink of the eyes) of interruption of Sri Krishna’s darshan—product of the influence yoga-maya or of the internal energy of Sri Krishna, on the nitya-siddha-tatastha-jivas’ performance of His lila—, is therefore declared a transcendental interruption from Sri Krishna’s direct company or presence, as in the case of the gopis’ upset while in their Gokula Vrindavana-lila (Cc. Madhya. 21.124).


6— PART THREE
DELIBERATION ON EACH OF THE EIGHT ESSENTIAL PRINCIPLES THAT CONSTITUTE THE BASIS OF THIS DISSERTATION
6.1— THOSE WHO ARE NITYA-SIDDHA-TATASTHA-JIVAS HAVE ALWAYS BEEN ACTIVELY ENGAGED IN A DIRECT PERSONAL RELATIONSHIP WITH SRI KRISHNA. THEY ARE HIS ETERNAL ASSOCIATES AND ENJOY TRANSCENDENTAL BLISS SERVING SRI KRISHNA THROUGH THEIR ALREADY ESTABLISHED SIDDHA-DEHA OR SPIRITUAL BODY (Cc. Madhya 22.11).
THEREFORE NITYA-SIDDHA-TATASTHA-JIVAS NEVER FALL DOWN FROM BEEN ACTIVELY ENGAGED IN A DIRECT PERSONAL RELATIONSHIP WITH THE LORD AS HIS ETERNAL COMPANIONS IN KRISHNALOKA OR THE VAIKUNTHALOKA PLANETS. NITYA-SIDDHAS ETERNALLY REMAIN ENGAGED IN A DIRECT AND ACTIVE PERSONAL RELATIONSHIP WITH THEIR LORD (SB. 10.2.33).
WHEREAS HDG Srila Prabhupada unambiguously delineated the essential philosophical principles to be followed in ISKCON, by clearly describing—and therefore also declaring—that a nitya-siddha-jiva NEVER FALLS DOWN from his/her personal direct association with the Lord in Krishnaloka or Vaikunthaloka planets. This has been unambiguously declared for posterity in his eternal Bhaktivedanta Purports, and teachings below:

Srila Prabhupada’s letter of 20 January 1971:

“The central question you say is "where is the soul and where does it come from?" That is not difficult to understand. We've already discussed how the soul is residing in the heart of the living entity and that it takes shelter after death in another body. Originally the soul comes from God. Just like a spark comes from fire, and when the spark falls down it appears to be extinguished. The spark soul originally comes from the spiritual world to the material world. In the material world he falls down into three different conditions, which are called the modes of nature. Just like the spark of fire when it falls on dry grass and the fire quality continues. When the spark falls on the ground it cannot display its fiery manifestation unless the ground is favorably situated. Similarly when the spark falls on water it becomes extinguished. As such we find three kinds of living conditions. One is completely forgetful of his spiritual nature. One is almost forgetful but still there is an instinct of spiritual nature, and one is completely in search of spiritual perfection. There is a bona fide method for the achieving spiritual perfection by the spiritual spark soul and if he is properly guided then he is very easily sent back to home, back to Godhead where from originally he fell down.”


IMPORTANT OBSERVATION

Kindly refer to Srila Prabhupada’s statement above “back to Godhead where from originally he fell down,” as him expressing the axiomatic truth that Sri Krishna is the original cause of everything. Therefore, since everything is emanating from Him, everything has to be related “back to Him.” The paradoxical tern of “falling” and “not falling” from the personal direct engagement with the Lord in Krishnaloka is that the conditioned jiva is in DUALITY, thus thinks in an AMBIGUOUS way when trying to follow any philosophical APPARENT contradiction. The conclusion is that to be self-realized in the ABSOLUTE BRAHMAN is absolutely different than to be self-realized in the ABSOLUTE BHAGAVAN—although they are ABSOLUTELY the same. An impersonalist reads Sri Krishna as saying “IMPERSONAL,” and His pure devotee reads Sri Krishna as saying “I’M…PERSONAL.” While the impersonalists relay on their SELFISH self-realization, the personalists relay in SELFLESS self-realization.

If the “spiritual spark soul” is mentioned as “fallen,” there should be understood that is fallen from ITS constitutional position from the Viraja river. The jiva’s siddha-deha is laying within ITS spark-like shape in a dormant state or Vasudeva consciousness (SB 3.26.21-22-23-24 / SB 4.3.23 / SB 4.9.29 / SB. 4.30.42 / SB. 9.9.49)—as His natural eternal servant, and NOT after being personally engaged with ITS svarupa or spiritual body with the Lord in Krishnaloka.

Kindly also refer to Sri Krishna’s DIRECT PERSONAL utterances in Sanskrit, and Srila Prabhupada’s DIRECT translations and purports in Bg. 8.15-16-21 / Bg.15.6 / SB 4.9.25, where THEY PERSONALLY express that the conditioned jiva has to “achieve””attain””reach” the spiritual world, and NOT to “go back.” Sri Krishna ONLY refers as "GOING BACK" or "RETURNING" ONLY to the material world.


Teachings of Lord Chaitanya. Ch. 10 (The Beauty of Krishna)

Purport by Srila Prabhupada: “Krishna is the Absolute Truth, the Supreme Personality of Godhead, and he is situated in His internal potency, which is known as svarupa-shakti or atma-shakti, as described in Bhagavad-gita. He expands Himself in various multiple forms, and some of these are known as His personal forms and some as His separated forms. Thus He enjoys Himself in all the spiritual planets, as well in the material universes. The expansions of His separated forms are called living entities, and these living entities are classified according to the energies of the Lord. They are divided into two classes—eternally liberated and eternally conditioned. Eternally liberated living entities never come into contact with material nature, and therefore they do not have any experi­ence of material life. They are eternally engaged in Krishna consciousness, or devotional service to the Lord, and they are counted among the associates of Krishna. Their pleasure, the only enjoyment of their life, is derived from rendering transcendental loving service of Krishna. On the other hand, those who are eternally conditioned are always divorced from the transcendental loving service to Krishna and are thus subjected to the threefold miseries of material existence. Due to the conditioned soul’s eternal attitude of separation from Krishna, the spell of material energy awards him two kinds of bodily existence—the gross body consisting of five elements, and the subtle body consisting of mind, intelligence and ego. Being covered by these two bodies, the conditioned soul eternally suffers the pangs of material existence known as the threefold miseries. He is also subjected to six enemies (such as lust, anger, etc.). Such is the everlasting disease of the conditioned soul.”

SB 3.15.48, BHAKTIVEDANTA PURPORT: “A devotee knows that any pleasurable material position is subject to be annihilated at a certain point. Even if one reaches the post of Indra, Chandra, or any other demigod, he must be dissolved at a certain stage. A devotee is never interested in such temporary pleasure. From Vedic scriptures it is understood that sometimes even Brahma and Indra fall down, but a devotee in the transcendental abode of the Lord never falls.
SB 3.16.2, BHAKTIVEDANTA PURPORT: Even when a living entity is promoted to Vaikuntha, there is still the chance that he may commit offenses, but the difference is that when one is in a Vaikuntha planet, even if by chance one commits an offense, he is protected by the Lord.
SB 3.16.12: "These servants of Mine have transgressed against you, not knowing the mind of their master. I shall therefore deem it a favor done to Me if you order that, although reaping the fruit of their transgression, they may return to My presence soon and the time of their exile from My abode may expire before long.”

BHAKTIVEDANTA PURPORT: "From this statement we can understand how anxious the Lord is to get his servitor back into Vaikuntha. This incident, therefore, proves that those who have once entered a Vaikuntha planet can never fall down. The case of Jaya and Vijaya is not a fall down; it is just an accident. The Lord is always anxious to get such devotees back again to the Vaikuntha planets as soon as possible."

SB 3.16.26, BHAKTIVEDANTA PURPORT: "That a devotee 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."

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, 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."
Bg. 8.14, BHAKTIVEDANTA PURPORT: “A pure devotee cannot forget the Supreme Lord for a moment, and similarly the Supreme Lord cannot forget His pure devotee for a moment.”

SB 7.1.35: “The bodies of the inhabitants of Vaikuntha are completely spiritual, having nothing to do with the material body, senses or life air. Therefore, kindly explain how associates of the Personality of Godhead were cursed to descend in material bodies like ordinary persons.”

BHAKTIVEDANTA PURPORT: “This very significant question would be difficult for an ordinary person to answer, but Narada Muni, being an authority, could answer it. Therefore Maharaja Yudhisthira inquired from him, saying, etad akhyatum arhasi: ‘only you can explain the reason.” From authoritative sources it can be discerned that associates of Lord Vishnu who descend from Vaikuntha do not actually fall. They come with the purpose of fulfilling the desire of the Lord, and their descend to this material world is comparable to that of the Lord. The Lord comes to this material world through the agency of His internal potency, and similarly, when a devotee or associate of the Lord descends to the material world, he does so through the action of the spiritual energy. Any pastime conducted by the Supreme Personality of Godhead is an arrangement by Yogamaya, not Mahamaya. Therefore it is understood that when Jaya and Viyaja descended to this material world, they came because there was something to be done for the Supreme Personality of Godhead. Otherwise, it is a fact that no one falls from Vaikuntha.


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 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."

OBSERVATION ONE

The following aparently controversial purport of HDG Srila Prabhupada must be carefully analyzed before concluding anything. Most particularly, must be analyzed under the context above enunciated, and according to this Observation One, Two and Three below. It is clear to us that Srila Prabhupada is stressing that "life comes from life," against the materialists' thesis of "life comes from matter." This becomes evident from the last statement on the purport: "This is a very great science.

SB 3.16.35: “Lord Brahma continued: Those two principal doorkeepers of the Personality of Godhead have now entered the womb of Diti, the powerful semen of Kasyapa Muni having covered them.”

BHAKTIVEDANTA PURPORT: “Here is clear proof of how a living entity coming originally from Vaikunthaloka is encaged in material elements. The living entity takes shelter within the semen of a father, which is injected within the womb of a mother, and with the help of the mother's emulsified ovum the living entity grows a particular type of a body. In this connection it is to be remembered that the mind of Kasyapa Muni was not in order when he conceived the two sons, Hiranyaksha and Hiranyakashipu. Therefore the semen he discharged was simultaneously extremely powerful and mixed with the quality of anger. It is to be concluded that while conceiving a child one's mind must be very sober and devotional. For this purpose the Garbhadhana-samskara is recommended in the Vedic scriptures. If the mind of the father is not sober, the semen discharged will not be very good. Thus the living entity, wrapped in the matter produced from the father and mother, will be demoniac like Hiranyaksha and Hiranyakashipu. The conditions of conception are to be carefully studied. This is a very great science.”

OBSERVATION TWO

On the verse that follows the previous above, Srila Prabhupada stresses the siddhanta on jiva-tattva according to the already stated: “Therefore it is understood that when Jaya and Viyaja descended to this material world, they came because there was something to be done for the Supreme Personality of Godhead. Otherwise, it is a fact that no one falls from Vaikuntha (SB 7.1.35).”


SB 3.16.36, BHAKTIVEDANTA PURPORT: “Although Hiranyakashipu and Hiranyaksha, formerly Jaya and Vijaya, became asuras, the demigods of this material world could not control them, and therefore Lord Brahma said that neither he nor all the demigods could counteract the disturbance they created. They came within the material world by the order of the Supreme Personality of Godhead, and He alone could counteract such disturbances. In other words, although Jaya and Vijaya assumed the bodies of asuras, they remained more powerful than anyone, thus proving that the Supreme Personality of Godhead desired to fight because the fighting spirit is also within Him. He is the original in everything, but when He desires to fight He must fight with a devotee. Therefore by His desire only were Jaya and Vijaya cursed by the Kumaras. The Lord ordered the gatekeepers to go down to the material world to become His enemies so that He could fight with them and His fighting desires would be satisfied by the service of His personal devotees.”

OBSERVATION THREE

Furthermore, Srila Prabhupada's purport below fully erases ALL doubts regarding his particular statement on SB 3.16.35, where he had stated “Here is clear proof of how a living entity coming originally from Vaikunthaloka is encaged in material elements,” since now he specifies how Krishna’s devotees NEVER FALL DOWN, since such event is never “expected by advanced devotees.

SB 3.16.2, BHAKTIVEDANTA PURPORT: “To commit an offense at the feet of a devotee of the Lord is a great wrong. Even when a living entity is promoted to Vaikuntha, there is still the chance that he may commit offenses, but the difference is that when one is in a Vaikuntha planet, even if by chance one commits an offense, he is protected by the Lord. This is the remarkable fact in the dealings of the Lord and the servitor, as seen in the present incident concerning Jaya and Vijaya. The word atikramam used herein indicates that in offending a devotee one neglects the Supreme Lord Himself.

By mistake the doormen held the sages from entering Vaikunthaloka, but because they were engaged in the transcendental service of the Lord, their annihilation was not expected by advanced devotees.


SB 7.1.34: “Maharaja Yudhisthira 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 Yudhisthira, therefore, was surprised that a pure devotee could return to this material world. This is certainly a very important question.”

SB 7.1.35, BHAKTIVEDANTA PURPORT: “In other words, these associates of the Lord, Jaya and Vijaya, descended to the material world to serve the Lord by fulfilling His desire to fight. Otherwise, as Maharaja Yudhishthira says, ashraddheya ivabhati: the statement that a servant of the Lord could fall from Vaikuntha seems unbelievable.

WHEREAS all the unambiguous statements on the eternal Bhaktivedanta Purports of HDG Srila Prabhupada, delineate the essential philosophical conclusion (siddhanta) to be followed in ISKCON, by clearly declaring that the nitya-siddha-jiva NEVER FALLS DOWN from his/her personal direct association with the Lord in Krisknaloka or Vaikunthaloka planets.
WHEREAS all the APPARENT ambiguous statements, of some of the eternal Bhaktivedanta Purports of HDG Srila Prabhupada, referring to the tatastha-jiva’s fall down due to forgetfulness, are unambiguously demonstrated to correspond to the fall down from the Lord’s service while still conditioned within the material world—never after being personally engaged in His service in the spiritual world. This will be probed in the following topics below, therefore fitting within the conclusion above.
WHEREAS all the eternal Bhaktivedanta Purports of Srila Prabhupada referring to the tatastha-jiva’s fall down are due to forgetfulness of the mentality of service (dasyam), since service to the Lord is inherently the occupational duty (sanatana-dharma) of all jivas —whether of the nitya-siddhas of Krishnaloka, or the tatastha-jivas emanating from his bodily effulgence. This subject will be unambiguously demonstrated to correspond to the forgetfulness from the Lord’s service while eternally conditioned within the material world. This will be probed in the following topics below, therefore fitting within the conclusion already stated.
WHEREAS all the unambiguous statements on the eternal Bhaktivedanta Purports of Srila Prabhupada delineate the ISKCON’s siddhanta on JIVA-TATTVA that the nitya-siddha-jiva NEVER FALLS DOWN from his/her personal direct association with the Lord in Krisknaloka or Vaikunthaloka planets.

WHEREAS all the apparently ambiguous statements on the eternal Bhaktivedanta Purports of HDG Srila Prabhupada that are being read as if he says that the jiva falls from Vaikuntha, will be duly demonstrated on the following topics below as misread. Thus the ISKCON’s siddhanta on JIVA-TATTVA should be establishes following Srila Prabhupada's purports, i.e. that the nitya-baddha-tatastha-jiva ONLY FALLS DOWN from his/her personal direct association with the Lord while in His company within the material world (bhouma-lila), and NEVER from the spiritual world.

SB 6.1.34-36, BHAKTIVEDANTA PURPORT: “The dress and bodily features of the residents of Vaikunthaloka are properly described in these verses. The residents of Vaikuntha, who are decorated with garlands and yellow silken garments, have four arms holding various weapons. Thus they conspicuously resemble Lord Vishnu. They have the same bodily features as Narayana because they have attained the liberation of svarupya, but they nevertheless act as 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, everlastingly 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. Similarly, one who learns the faithful service of Lord Krishna through the Krishna consciousness movement will always remain in Vaikunthaloka and have nothing to do with the material world.”

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 “fall down” 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.”




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