Jiva-tattva as it is

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6.6— THE TATASTHA-JIVA IS CONSTITUTIONALLY AN ETERNAL SERVANT OF KRISHNA, IT MANIFESTS AS HIS BRAHMAN EFFULGENCE, OR WITH A SPIRITUAL SPARK-LIKE FORM (Cc. Adi, 7.116) FOR THE PERFECT ENACTMENT OF ABSOLUTE FREE WILL, THE TATASTHA-JIVA DOES NOT CONSTITUTIONALLY ENGAGES IN A PERSONAL RELATIONSHIP WITH SRI KRISHNA, THROUGH HIS/HER/ITS FULLY MANIFESTED SPIRITUAL BODY, OR SIDDHA-DEHA.
ACCORDING TO THE RULES OF PARINAMAVADA (TRANSFORMATION OF THE LORD’S ENERGIES, Cc. Adi, 7.120-123) THE TATASTHA-JIVA MANIFEST AS A SPIRITUAL SPARK—TO THEN ENGAGE IN ACTIVITIES—ONLY AFTER ALL OF KRISHNA’S PRIMARY EXPANSIONS (Cc. Madhya 20.165-233). THEREFORE, THE TATASTHA-JIVA ENACTS ITS FREE WILL TO ENGAGE IN ACTIVITIES, FAR DISTANT FROM KRISHNALOKA OR THE VAIKUNTHALOKAS.
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 A ALREADY MANIFESTED SPIRITUAL BODY—, TO THEN 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).

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—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 / Bg. 8.21 / 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.

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

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


Cc Adi 7.121, BHAKTIVEDANTA PURPORT: “The Supreme Brahman is the Absolute Truth, and the energies that have emanated from Him and are existing separately, such as the living entities and the cosmic manifestation, are also truths. This is an example of transformation, which is called vikara or parinama. To give another example of vikara, milk is a truth, but the same milk may be transformed into yogurt. Thus yogurt is a transformation of milk, although the ingredients of yogurt and milk are the same.”
Cc Adi 7.123: “Transformation of energy [parinamavada] is a proven fact. It is the false bodily conception of the self that is an illusion.”

BHAKTIVEDANTA PURPORT: “The jiva, or living entity, is a spiritual spark who is part of the Supreme Personality of Godhead. Unfortunately, he thinks the body to be the self, and that misunderstanding is called vivarta, or acceptance of untruth to be truth.”

Cc. Adi 7.116, BHAKTIVEDANTA PURPORT: “Although sparks and a big fire are both fire and both have the power to burn, the burning power of the fire and that of the spark are not the same. Why should one artificially try to become like a big fire although by constitution he is like a small spark? It is due to ignorance. One should therefore understand that neither the Supreme Personality of Godhead nor the small spark-like living entities have anything to do with matter, but when the spiritual spark comes in contact with the material world his fiery quality is extinguished. That is the position of the conditioned souls. Because they are in touch with the material world, their spiritual quality is almost dead, but because these spiritual sparks are all Krishna’s parts and parcels, as the Lord states in the Bhagavad-gita (mamaivamshah), they can revive their original position by getting free from material contact. This is pure philosophical understanding. In the Bhagavad-gita the spiritual sparks are declared to be sanatana (eternal); therefore the material energy, maya, cannot affect their constitutional position.


Someone may argue, “Why is there a need to create the spiritual sparks?” The answer can be given in this way: Since the Absolute Personality of Godhead is omnipotent, He has both unlimited and limited potencies. This is the meaning of omnipotent. To be omnipotent, He must have not only unlimited potencies but limited potencies also. Thus to exhibit His omnipotency He displays both. The living entities are endowed with limited potency although they are part of the Lord. The Lord displays the spiritual world by His unlimited potencies, whereas by His limited potencies the material world is displayed. In the Bhagavad-gita (7.5) the Lord says:

apareyam itas tv anyam / prakritim viddhi me param

jiva-bhutam maha-baho / yayedam dharyate jagat

“Besides these inferior energies, O mighty-armed Arjuna, there is another, superior energy of Mine, which comprises all living entities who are exploiting the resources of this material, inferior nature.” The jiva-bhuta, the living entities, control this material world with their limited potencies. Generally, people are bewildered by the activities of scientists and technologists. Due to maya they think that there is no need of God and that they can do everything and anything, but actually they cannot. Since this cosmic manifestation is limited, their existence is also limited. Everything in this material world is limited, and for this reason there is creation, sustenance and dissolution. However, in the world of unlimited energy, the spiritual world, there is neither creation nor destruction.

If the Personality of Godhead did not possess both limited and unlimited energies, He could not be called omnipotent. Anor aniyan mahato mahiyan: “The Lord is smaller than the smallest and greater than the greatest.” He is smaller than the smallest in the form of the living entities and greater than the greatest in His form of Krishna. If there were no one to control, there would be no meaning to the conception of the supreme controller (ishvara), just as there is no meaning to a king without his subjects. If all the subjects became king, there would be no distinction between the king and an ordinary citizen. Thus for the Lord to be the supreme controller there must be a creation to control. The basic principle for the existence of the living entities is called chid-vilasa, or spiritual pleasure. The omnipotent Lord displays His pleasure potency as the living entities. The Lord is described in the Vedanta-sutra (1.1.12) as ananda-mayo ’bhyasat. He is by nature the reservoir of all pleasures, and because He wants to enjoy pleasure, there must be energies to give Him pleasure or supply Him the impetus for pleasure. This is the perfect philosophical understanding of the Absolute Truth.”

Cc. Madhya 6.167, BHAKTIVEDANTA PURPORT: “According to the Vedic instructions, the Supreme Personality of Godhead has His eternal, transcendental form, which is always blissful and full of knowledge. Impersonalists think that “material” refers to the forms within our experience and that “spiritual” refers to an absence of form. However, one should know that beyond this material nature is another nature, which is spiritual. Just as there are material forms in this material world, there are spiritual forms in the spiritual world. This is confirmed by all Vedic literature. The spiritual forms in the transcendental world have nothing to do with the negative conception of formlessness.”
Cc. Madhya 8.139, BHAKTIVEDANTA PURPORT: “Since every living entity is part and parcel of Krishna, Krishna is naturally attractive. Due to the material covering, one’s attraction for Krishna is checked. One is not usually attracted by Krishna in the material world, but as soon as one is liberated from material conditioning, he is naturally attracted. Therefore it is said in this verse, sarva-cittakarshaka: ‘Everyone is naturally attracted by Krishna.’ This attraction is within everyone’s heart, and when the heart is cleansed, that attraction is manifested (cheto-darpana-marjanam bhava-maha-davagni-nirvapanam).”
Srila Prabhupada’s letter to Rupanuga Dasa on August 8th, 1969:

“In further reference to your question about the form of the spirit soul of the conditioned living entity, there is a spiritual form always but it develops fully only when the living entity goes back to Vaikuntha. This form develops according to the desire of the living entity. Until this perfectional stage is reached, the form is lying dormant like the form of the tree is lying dormant in the seed.”

Cc. Adi, 5.22, BHAKTIVEDANTA PURPORT: “As spiritual sparks of the beams emanating from the transcendental body of the Lord, we are all permanently related with Him and equal to Him in quality. The material energy is a covering of the spiritual spark, but in the absence of that material covering, the living beings in Vaikunthaloka are never forgetful of their identities; they are eternally cognizant of their relationship with God in their constitutional position of rendering transcendental loving service to the Lord.

“One who can reach that abode does not come back to the material world with a material body.

“At this position, the yogi can think of the planet into which he wants to enter after leaving the body. He can then decide whether he wants to go to the abode of Krishna in the transcendental Vaikunthas, from which he will not be required to descent into the material world, or to travel to higher planets in the material universe.”

Bg. 18.78, BHAKTIVEDANTA PURPORT: “The living entity in his original position is PURE SPIRIT. He is just like an atomic particle of the Supreme Spirit. The living entity is situated between the two energies of the Lord.”
Cc. Adi 1.94, BHAKTIVEDANTA PURPORT: “The poetical comparison of Lord Chaitanya and Lord Nityananda to the sun and the moon are very significant. The living entities are spiritual sparks, and their constitutional position is in devotional service to the Supreme Lord in full Krishna consciousness. So-called pious activities and other ritualistic performances, pious or impious, as well as the desire to escape from material existence, are all considered to be coverings of these spiritual sparks.”
Sri Ishopanishad – Mantra Sixteen
pushann ekarshe yama surya prajapatya

vyuha rashmin samuha

tejo yat te rupam kalyana-tamam

tat te pashyami yo 'sav asau purushaù so 'ham asmi
“O my Lord, O primeval philosopher, maintainer of the universe, O regulating principle, destination of the pure devotees, well-wisher of the progenitors of mankind, please remove the effulgence of Your transcendental rays so that I can see Your form of bliss. You are the eternal Supreme Personality of Godhead, like unto the sun, as am I.”

BHAKTIVEDANTA PURPORT:

The sun and its rays are one and the same qualitatively. Similarly, the Lord and the living entities are one and the same in quality. The sun is one, but the molecules of the sun's rays are innumerable. The sun's rays constitute part of the sun, and the sun and its rays conjointly constitute the complete sun. Within the sun itself resides the sun-god, and similarly within the supreme spiritual planet, Goloka Vrindavana, from which the brahmajyoti effulgence is emanating, the Lord enjoys His eternal pastimes, as verified in the Brahma-samhita (5.29):

chintamani-prakara-sadmasu kalpa-vriksha-

lakshavriteshu surabhir abhipalayantam

lakshmi-sahasra-sata-sambhrama-sevyamanam

govindam adi-purusham tam aham bhajami
"I worship Govinda, the primeval Lord, the first progenitor, who is tending the cows fulfilling all desires in abodes filled with spiritual gems and surrounded by millions of wish-fulfilling trees. He is always served with great reverence and affection by hundreds of thousands of Lakshmis, or goddesses of fortune."

The brahmajyoti is described in the Brahma-samhita as the rays emanating from that supreme spiritual planet, Goloka Vrindavana, just as the sun's rays emanate from the sun globe. Until one surpasses the glare of the brahmajyoti, one cannot receive information of the land of the Lord. The impersonalist philosophers, blinded as they are by the dazzling brahmajyoti, can realize neither the factual abode of the Lord nor His transcendental form. Limited by their poor fund of knowledge, such impersonalist thinkers cannot understand the all-blissful transcendental form of Lord Krishna. In this prayer, therefore, Sri Ishopanishad petitions the Lord to remove the effulgent rays of the brahmajyoti so that the pure devotee can see His all-blissful transcendental form.

By realizing the impersonal brahmajyoti, one experiences the auspicious aspect of the Supreme, and by realizing the Paramatma, or all-pervading feature of the Supreme, one experiences an even more auspicious enlightenment. But by meeting the Personality of Godhead Himself face to face, the devotee experiences the most auspicious feature of the Supreme. Since He is addressed as the primeval philosopher and maintainer and well-wisher of the universe, the Supreme Truth cannot be impersonal. This is the verdict of Sri Ishopanishad. The word pushan ("maintainer") is especially significant, for although the Lord maintains all beings, He specifically maintains His devotees. After surpassing the impersonal brahmajyoti and seeing the personal aspect of the Lord and His most auspicious eternal form, the devotee realizes the Absolute Truth in full.

In his Bhagavat-sandarbha, Srila Jiva Gosvami states: "The complete conception of the Absolute Truth is realized in the Personality of Godhead because He is almighty and possesses full transcendental potencies. The full potency of the Absolute Truth is not realized in the brahmajyoti; therefore Brahman realization is only partial realization of the Personality of Godhead. O learned sages, the first syllable of the word bhagavan (bha) has two meanings: the first is 'one who fully maintains,' and the second is 'guardian.' The second syllable (ga) means 'guide,' 'leader' or 'creator.' The syllable van indicates that every being lives in Him and that He also lives in every being. In other words, the transcendental sound bhagavan represents infinite knowledge, potency, energy, opulence, strength and influence—all without a tinge of material inebriety."

The Lord fully maintains His unalloyed devotees, and He guides them progressively on the path toward devotional perfection. As the leader of His devotees, He ultimately awards the desired results of devotional service by giving Himself to them. The devotees of the Lord see the Lord eye to eye by His causeless mercy; thus the Lord helps His devotees reach the super-most spiritual planet, Goloka Vrindavana. Being the creator, He can bestow all necessary qualifications upon His devotees so that they can ultimately reach Him. The Lord is the cause of all causes. In other words, since there is nothing that caused Him, He is the original cause. Consequently He enjoys His own Self by manifesting His own internal potency. The external potency is not exactly manifested by Him, for He expands Himself as the purushas, and it is in these forms that He maintains the features of the material manifestation. By such expansions, He creates, maintains and annihilates the cosmic manifestation.

The living entities are also differentiated expansions of the Lord's Self, and because some of them desire to be lords and imitate the Supreme Lord, He allows them to enter into the cosmic creation with the option to fully utilize their propensity to lord it over nature. Because of the presence of His parts and parcels, the living entities, the entire phenomenal world is stirred into action and reaction. Thus the living entities are given full facilities to lord it over material nature, but the ultimate controller is the Lord Himself in His plenary feature as Paramatma, the Supersoul, who is one of the purushas.

Thus there is a gulf of difference between the living entity (atma) and the controlling Lord (Paramatma), the soul and the Supersoul. Paramatma is the controller, and the atma is the controlled; therefore they are in different categories. Because the Paramatma fully cooperates with the atma, He is known as the constant companion of the living being.


The all-pervading feature of the Lord—which exists in all circumstances of waking and sleeping as well as in potential states and from which the jiva-shakti (living force) is generated as both conditioned and liberated souls—is known as Brahman. Since the Lord is the origin of both Paramatma and Brahman, He is the origin of all living entities and all else that exists. One who knows this engages himself at once in the devotional service of the Lord. Such a pure and fully cognizant devotee of the Lord is fully attached to Him in heart and soul, and whenever such a devotee assembles with similar devotees, they have no engagement but the glorification of the Lord's transcendental activities. Those who are not as perfect as the pure devotees—namely, those who have realized only the Brahman or Paramatma features of the Lord—cannot appreciate the activities of the perfect devotees. The Lord always helps the pure devotees by imparting necessary knowledge within their hearts, and thus out of His special favor He dissipates all the darkness of ignorance. The speculative philosophers and yogis cannot imagine this, because they more or less depend on their own strength. As stated in the Katha Upanishad (1.2.23), the Lord can be known only by those whom He favors, and not by anyone else. Such special favors are bestowed upon His pure devotees only. Sri Ishopanishad thus points to the favor of the Lord, which is beyond the purview of the brahmajyoti.”

KRISHNA BOOK – Ch. 89 (The Superexcellent Power of Krishna)

Purport by Srila Prabhupada: “Thus Lord Krishna and Arjuna crossed over the great region of dark­ness covering the material universes.

“Arjuna then saw the effulgence of light known as the brahmajyoti. The brahmajyoti is situ­ated outside the covering of the material universes, and because it cannot be seen with our present eyes, this brahmajyoti is sometimes called avyakta. This spiritual effulgence is the ultimate destination of the impersonalists known as Vedantists. The brahmajyoti is also described as anantaparam, unlim­ited and unfathomed. When Lord Krishna and Arjuna reached this region of the brahmajyoti, Arjuna could not tolerate the glaring effulgence, and he closed his eyes. Lord Krishna’s and Arjuna’s reaching the brahmajyoti region is described in the Harivamsha. In that portion of the Vedic literature, Krishna informed Arjuna, ‘My dear Arjuna, the glaring effulgence, the transcendental light which you are seeing, is My bodily rays. O chief of the descendants of Bharata, this brahmajyoti is Myself.’ As the sun disc and the sunshine cannot be separated, similarly Krishna and His bodily rays, the brahmajyoti, cannot be separated. Thus Krishna claimed that the brahmajyoti is He Himself. This is clearly stated in the Harivamsha when Krishna says, ‘aham sa˙.’ The brahmajyoti is a combination of the minute particles known as spiritual sparks, or the living entities known as chitkana. The Vedic word so’ham, or ‘I am the brahmajyoti,’ can also be applied to the living entities, who can also claim to belong to the brahmajyoti. In the Harivamsha, Krishna further explains, ‘This brahmajyoti is an expansion of My spiritual energy.’

“Krishna told Arjuna, ‘the brahmajyoti is beyond the region of My external energy, known as maya-shakti.’ When one is situated within this material world, it is not possible for him to experience this Brahman effulgence. Therefore, in the material world this effulgence is not manifested, whereas in the spiritual world, it is manifested. That is the purport of the words vyakta-avyakta. In the Bhagavad-gita it is said avyakto’vyaktat sanatana’ both these energies are eternally manifested.

“After this, Lord Krishna and Arjuna entered a vast extensive spiritual water. This spiritual water is called the Karanarnava Ocean or Viraja, which means that this ocean is the origin of the creation of the material world.”




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