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7— PART FOUR
the mentality of service (DASYAM) is called the eternal occupational duty (SANATANA-DHARMA). ONLY baddha-JIVAS FORGET THIS MENTALITY.
Teachings of Lord Kapila. Ch. 7 (Lord Kapila Begins to Explain Self-realization)

BHAKTIVEDANTA PURPORT: “There are many yogis and many different types of yoga sys­tems, and all of these are discussed in Bhagavad-gita. There is hatha-yoga, karma-yoga, jnana-yoga and raja-yoga; however, the real yoga system is meant for reviving our connection with Krishna. Here it is said: yoga adhyatmika˙ pumsam. Adhyatmika: we are living entities, souls. It is not that we are dis­connected from Krishna, but we have simply forgotten Him. It is not possible to be disconnected, but it is possible to be covered.”

Cc. Madhya-lila, 22.105: “When transcendental devotional service, by which love for Krishna is attained, is executed by the senses, it is called sadhana-bhakti, or the regulative discharge of devotional service. Such devotion eternally exists within the heart of every living entity. The awakening of this eternal devotion is the potentiality of devotional service in practice.”

BHAKTIVEDANTA PURPORT: “This verse is found in the Bhakti-rasamata-sindhu (1.2.2). Because living entities are minute, atomic parts and parcels of the Lord, devotional service is already present within them in a dormant condition. Devotional service begins with shravanam kirtanam, hearing and chanting. When a man is sleeping, he can be awakened by sound vibration; therefore every conditioned soul should be given the chance to hear the Hare Krishna mantra chanted by a pure Vaishnava. One who hears the Hare Krishna mantra thus vibrated is awakened to spiritual consciousness, or Krishna consciousness. In this way one’s mind gradually becomes purified, as stated by Sri Chaitanya Mahaprabhu (cheto-darpana-marjanam). When the mind is purified, the senses are also purified. Instead of using the senses for sense gratification, the awakened devotee employs the senses in the transcendental loving service of the Lord. This is the process by which dormant love for Krishna is awakened.”

Cc. Madhya 22.105, BHAKTIVEDANTA PURPORT: “This verse is found in Bhakti-rasamrita-sindhu (1.2.2). Because living entities are minute, atomic parts and parcels of the Lord, devotional service is already present within them in a dormant condition. Devotional service begins with shravana kirtana, hearing and chanting.”

OBSERVATION

Srila Shukadeva Goswami was already self-realized in Brahman realization while in the womb of his mother. He began his devotional service by listening Srimad Bhagavatam while still in the womb. There is NO reference in the shastras of a devotee becoming an impersonalist, but we find innumerable cases of impersonalists becoming devotees of Krishna, Vishnu.

In ITS constitutional manifestation as a spiritual spark, tatastha-jivas are constituent parts of the brahmajyoti. Their primordial identity regarding their relationship with the Lord (Sambhanda-jnana) is therefore established in shanta-rasa. The nitya-baddha-tatastha-jivas BEGIN their devotional service after hearing and chanting about the glories of the Lord. Sri Prahlada Maharaja is described in Brihad-bhagavatamrita as the first reference on devotional service to Krishna, Vishnu. He began his devotional service by always remembering the Lord and then praising His glories to Hiranyakashipu and his classmates.

The CONCLUSION is that nitya-baddha-tatastha-jivas BEGIN their devotional service ONLY and EXCLUSIVELY from the material world. The constitutional manifestation of the tatastha-jivas as parts and parcels of the Lord (vibhinamsha expansions) in their transcendental position in the spiritual world of the brahmajyoti, is to relate with the Lord in shanta-rasa. Every tatastha-jiva constitutionally conceals within ITS essence ALL five types of relationship (rasas) with the Lord, i.e., shanta, dasya, sakhya, vatsalya and madhurya. Nonetheless tatastha-jivas enact perfect free will—without ANY incidence from either the spiritual or the material worlds—from the tatastha area or Viraja River. Since the word “viraja” denotes “devoid of ANY trace of inference, or particular mood,” it becomes the perfect place for the jiva to enact ITS inner need for activities. The jivas leaning towards the spiritual side are known as nitya-sidhas, and the jivas leaning towards the material side become known as nitya-baddhas.

Cc. Madhya 6.12, BHAKTIVEDANTA PURPORT: “The word suddipta-sattvika is explained as follows by Srila Bhaktisiddhanta Sarasvata Thakura: “The Bhakti-rasamata-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.”

OBSERVATION

It should be noted that in Krishnaloka there are four main rasas with the Lord, i.e., dasya, sakhya, vatsalya and madhurya. A devotee practicing raganugha-bhakti does not adopt shanta-bhakti as his ideal, because shanta-bhakti is not ragatmika-bhakti.

For those who have not yet read Srila Adi Keshava Dasa’s book The Philosophy and Religion of Sri Chaitanya, 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).
Cc. Madhya 20.161-162: “The Paramatma, the Supersoul feature, is the partial plenary portion of the Supreme Personality of Godhead, who is the original source of all living entities. It is also Krishna who is the original source of Paramatma.

“’You should know Krishna as the original soul of all atmas [living entities]. For the benefit of the whole universe, He has, out of His causeless mercy, appeared as an ordinary human being. He has done this with the strength of His own internal potency.’


BHAKTIVEDANTA PURPORT: “This is a quotation from Srimad-Bhagavatam (10.14.55). Parikshit Maharaja asked Shukadeva Gosvami why Krishna was so beloved by the residents of Vrindavana, who loved Him even more than their own offsprings or life itself. At that time Shukadeva Gosvami replied that everyone’s atma, or soul, is very, very dear, especially to all living entities who have accepted material bodies. However, that atma, the spirit soul, is part and parcel of Krishna. For this reason, Krishna is very dear to every living entity. Everyone’s body is very dear to oneself, and one wants to protect the body by all means because within the body the soul is living. Due to the intimate relationship between the soul and the body, the body is important and dear to everyone. Similarly, the soul, being part and parcel of Krishna, the Supreme Lord, is very, very dear to all living entities. Unfortunately, the soul forgets his constitutional position and thinks he is only the body (deha-atma-buddhi). Thus the soul is subjected to the rules and regulations of material nature. When a living entity, by his intelligence, reawakens his attraction for Krishna, he can understand that he is not the body but part and parcel of Krishna. Thus filled with knowledge, he no longer labors under attachment to the body and everything related to the body. Janasya moho ’yam aham mameti. Material existence, wherein one thinks, ‘I am the body, and this belongs to me,’ is also illusory. One must redirect his attraction to Krishna.”

SB 7.11.2, BHAKTIVEDANTA PURPORT: “Sanatana-dharma means devotional service. The word sanatana refers to that which is eternal, which does not change but continues in all circumstances. We have several times explained what the eternal occupational duty of the living being is. Indeed, it has been explained by Sri Chaitanya Mahaprabhu. Jivera 'svarupa' haya-krishnera 'nitya-dasa': [Cc. Madhya 20.108] the real occupational duty of the living entity is to serve the Supreme Personality of Godhead. Even if one prefers to deviate from this principle he remains a servant because that is his eternal position; but one serves maya, the illusory, material energy. The Krishna consciousness movement, therefore, is an attempt to guide human society to serving the Personality of Godhead instead of serving the material world with no real profit. Our actual experience is that every man, animal, bird and beast—indeed, every living entity—is engaged in rendering service. Even though one's body or one's superficial religion may change, every living entity is always engaged in the service of someone. Therefore, the mentality of service is called the eternal occupational duty.

SB 4.22.31: “When one deviates from his original consciousness, he loses the capacity to remember his previous position or recognize his present one. When remembrance is lost, all knowledge acquired is based on a false foundation. When this occurs, learned scholars consider that the soul is lost.”

BHAKTIVEDANTA PURPORT: “The living entity, or the soul, is ever existing and eternal. It cannot be lost, but learned scholars say that it is lost when actual knowledge is not working. That is the difference between animals and human beings. According to less intelligent philosophers, animals have no soul. But factually animals have souls. Due to the animals' gross ignorance, however, it appears that they have lost their souls. Without the soul, a body cannot move. That is the difference between a living body and a dead body. When the soul is out of the body, the body is called dead. The soul is said to be lost when there is no proper knowledge exhibited. Our original consciousness is Krishna consciousness because we are part and parcel of Krishna. When this consciousness is misguided and one is put into the material atmosphere, which pollutes the original consciousness, one thinks that he is a product of the material elements. Thus one loses his real remembrance of his position as part and parcel of the Supreme Personality of Godhead, just as a man who sleeps forgets himself. In this way, when the activities of proper consciousness are checked, all the activities of the lost soul are performed on a false basis.”

SB 7.11.2: “Maharaja Yudhishthira said: My dear Lord, I wish to hear from you about the principles of religion by which one can attain the ultimate goal of life—devotional service. I wish to hear about the general occupational duties of human society and the system of social and spiritual advancement known as varnashrama-dharma.

BHAKTIVEDANTA PURPORT: Therefore the mentality of service is called the eternal occupational duty. This eternal occupational duty can be organized through the institution of varnashrama, in which there are four varnas and four ashramas. Thus, Yudhishthira Maharaja inquired from Narada Muni about the principle of sanatana-dharma for the benefit of human society.”


Srila Prabhupada’s letter to Revatinandana Dasa (June 13th, 1970):

“The next question about the living entities falling down in this material world are not from the impersonal brahma. Existence in the impersonal brahma is also within the category of non-Krishna consciousness. Those who are in the brahma effulgence they are also in the fallen con­dition, so there is no question of falling down from a fallen condition. When fall takes place, it means falling down from the non-fallen condition. The non-fallen condition is Krishna consciousness. So long one can maintain pure Krishna consciousness he is not fallen down. As soon as he becomes out of Krishna consciousness immediately he is fallen down. It does not matter where a living entity stays. In the material world also there are different stages of living conditions, and to remain in the brahma effulgence is also another phase of that fallen condition.”

SB. 3.26.5, BHAKTIVEDANTA PURPORT: “Covered by the material body, the spiritual identity is lost, and therefore the word mumuhe is used here, indicating that they have forgotten their own spiritual identity. This forgetfulness of spiritual identity is present in the jivas, or souls, who are conditioned, being subject to be covered by the energy of material nature. Jnana-guhaya is another word used. Guha means ‘covering.’ Because the knowledge of the minute conditioned soul is covered, they are exhibited in so many species of life. It is said in the Srimad-Bhagavatam, Seven Chapter, First Canto. ‘The living entities are illusioned by the material energy.’”

SB. 3.26.18, BHAKTIVEDANTA PURPORT: “Since the living entity is constitutionally part and parcel of the Supreme Personality of Godhead, the Lord is very affectionate to the living entities. Unfortunately when the living entity is bewildered or illusioned by the external energy, he becomes forgetful of his eternal relationship with the Lord, but as soon he is aware of his constitutional position he is liberated. The minute independence of the conditioned souls is exhibited by his marginal position. If he likes he can forget the Supreme Personality of Godhead and come into the material existence with a false ego to Lord it over material nature, but if he likes he can turn his face to the service of the Lord. The individual living entity is given that independence. His conditional life is ended and his life becomes successful as soon as he turns his face to the Lord, but by misusing his independence he enters into material existence.
OBSERVATION

The jiva’s independent capacity of choice is completely found ONLY while in the Viraja area, or the area of un-distinct consciousness. Nitya-siddhas already surrendered their independence when choosing to lovingly depend in the Lord. Independence NEVER happens in the realm of Krishnaloka or Vaikunthaloka since ONLY POSITIVE free will exist in such perfect realm. Nitya-baddhas can continue using their NEGATIVE and POSITIVE free will independently until they surrender their NEGATIVE free will to fully depend on the Lord.

To consider otherwise is WORST than Mayavada philosophy, since it becomes ANTIPERSONALISM or Patanavada philosophy.

8— PART FIVE
NITYA-BADDHA-TATASTHA-JIVAS’ DORMANT STATE OF KRISHNA CONCIOUSNESS, OR VASUDEVA CONSCIOUSNESS
THE DORMANT STATE OF KRISHNA CONSCIOUSNESS IS ALSO KNOWN AS VASUDEVA STATE, OR KAIVALYA.

BG 7.19: “After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.”

BHAKTIVEDANTA PURPORT: “The living entity, while executing devotional service or transcendental rituals after many, many births, may actually become situated in transcendental pure knowledge that the Supreme Personality of Godhead is the ultimate goal of spiritual realization. In the beginning of spiritual realization, while one is trying to give up one's attachment to materialism, there is some leaning towards impersonalism, but when one is further advanced he can understand that there are activities in the spiritual life and that these activities constitute devotional service. Realizing this, he becomes attached to the Supreme Personality of Godhead and surrenders to Him. At such a time one can understand that Lord Sri Krishna’s mercy is everything, that He is the cause of all causes and that this material manifestation is not independent from Him. He realizes the material world to be a perverted reflection of spiritual variegatedness and realizes that in everything there is a relationship with the Supreme Lord Krishna. Thus he thinks of everything in relation to Vasudeva, or Sri Krishna. Such a universal vision of Vasudeva precipitates one's full surrender to the Supreme Lord Sri Krishna as the highest goal. Such surrendered great souls are very rare.

This verse is very nicely explained in the Third Chapter (verses 14 and 15) of the Shvetashvatara Upanishad:


sahasra-shirsha purushah / sahasrakshah sahasra-pät

sa bhumin vishvato vritva- / tyatishthad dashangulam

purusha evedan sarvam / yad bhütaà yac cha bhavyam

utamritatvasyeshano / yad annenatirohati

In the Chandogya Upanishad (5.1.15) it is said, na vai vacho na cakshumshi na shrotrani na manamsrity achakshate prana iti evachakshate prano hy evaitani sarvani bhavanti: "In the body of a living being neither the power to speak, nor the power to see, nor the power to hear, nor the power to think is the prime factor; it is life which is the center of all activities." Similarly Lord Vasudeva, or the Personality of Godhead, Lord Sri Krishna, is the prime entity in everything. In this body there are powers of speaking, of seeing, of hearing, of mental activities, etc. But these are not important if not related to the Supreme Lord. And because Vasudeva is all-pervading and everything is Vasudeva, the devotee surrenders in full knowledge.” (Bhagavad-gita 7.17 and 11.40)

SB 3.26.21: “The mode of goodness, which is the clear, sober status of understanding the Personality of Godhead and which is generally called vasudeva, or consciousness, becomes manifest in the mahat-tattva.

BHAKTIVEDANTA PURPORT: “The vasudeva manifestation, or the status of understanding the Supreme Personality of Godhead, is called pure goodness, or shuddha-sattva. In the shuddha-sattva status there is no infringement of the other qualities, namely passion and ignorance. In the Vedic literature there is mention of the Lord's expansion as the four Personalities of Godhead—Vasudeva, Shankarshana, Pradyumna and Aniruddha. Here in the reappearance of the mahat-tattva the four expansions of Godhead occur. He who is seated within as Supersoul expands first as Vasudeva.

The vasudeva stage is free from infringement by material desires and is the status in which one can understand the Supreme Personality of Godhead, or the objective which is described in the Bhagavad-gita as adbhuta. This is another feature of the mahat-tattva. The vasudeva expansion is also called Krishna consciousness, for it is free from all tinges of material passion and ignorance. This clear state of understanding helps one to know the Supreme Personality of Godhead. The vasudeva status is also explained in Bhagavad-gita as kshetra-jna, which refers to the knower of the field of activities as well as the Superknower. The living being who has occupied a particular type of body knows that body, but the Superknower, Vasudeva, knows not only a particular type of body but also the field of activities in all the different varieties of bodies. In order to be situated in clear consciousness, or Krishna consciousness, one must worship Vasudeva. Vasudeva is Krishna alone. When Krishna, or Vishnu, is alone, without the accompaniment of His internal energy, He is Vasudeva. When He is accompanied by His internal potency, He is called Dvarakadhisha. To have clear consciousness, or Krishna consciousness, one has to worship Vasudeva. It is also explained in Bhagavad-gita that after many, many births one surrenders to Vasudeva. Such a great soul is very rare.”

SB 3.26.22: “After the manifestation of the mahat-tattva, these features appear simultaneously. As water in its natural state, before coming in contact with earth, is clear, sweet and unruffled, so the characteristic traits of pure consciousness are complete serenity, clarity, and freedom from distraction.”

BHAKTIVEDANTA PURPORT: “The pure status of consciousness, or Krishna consciousness, exists in the beginning; just after creation, consciousness is not polluted. The more one becomes materially contaminated, however, the more consciousness becomes obscured. In pure consciousness one can perceive a slight reflection of the Supreme Personality of Godhead. As in clear, unagitated water, free from impurities, one can see everything clearly, so in pure consciousness, or Krishna consciousness, one can see things as they are. One can see the reflection of the Supreme Personality of Godhead, and one can see his own existence as well. This state of consciousness is very pleasing, transparent and sober. In the beginning, consciousness is pure.”

IMPORTANT - OBSERVATION ONE

Kindly notice that in the verse and in Srila Prabhupada’s purport it is clearly referred to the state of Vasudeva consciousness (or Krishna consciousness in shudha-sattva, when Krishna is ALONE or without the accompaniment of His internal energy) in the mahat-tattva, which implies the threshold of the material world.

It is in the tatastha area or Viraja River that the tatastha-jiva—in ITS spiritual spark shape as part of Krishna’s brahmajyoti—, constitutionally predominated by shanta-rasa would ENGAGE or INITIATE activities. This is the ONLY CONCLUSIVE instance where the tatastha-jiva could execute ITS perfect enactment of FREE WILL. Therefore the jiva chooses either ITS POSITIVE or NEGATIVE enactment of free will, to become nitya-siddha or nitya-baddha.

While analyzing Srila Prabhupada’s purport below PLEASE KEEP ALWAYS IN MIND that this description is given from the stage of the maha-tattva, which is FAR distant from Krishnaloka or Vaikunthaloka. Srila Prabhupada IS NOT saying that the tatastha-jiva is already engaged besides the Lord in Krishnaloka or Vaikunthaloka when “the first contamination sprang up.


SB 3.26.22-23: “The material ego springs up from the mahat-tattva, which evolved from the Lord's own energy. The material ego is endowed predominantly with active power of three kinds—good, passionate and ignorant. It is from these three types of material ego that the mind, the senses of perception, the organs of action, and the gross elements evolve.”

BHAKTIVEDANTA PURPORT: “In the beginning, from clear consciousness, or the pure state of Krishna consciousness, the first contamination sprang up. This is called false ego, or identification of the body as self. The living entity exists in the natural state of Krishna consciousness, but he has marginal independence, and this allows him to forget Krishna. Originally, pure Krishna consciousness exists, but because of misuse of marginal independence there is a chance of forgetting Krishna. This is exhibited in actual life; there are many instances in which someone acting in Krishna consciousness suddenly changes. In the Upanishads it is stated, therefore, that the path of spiritual realization is just like the sharp edge of a razor. The example is very appropriate. One shaves his cheeks with a sharp razor very nicely, but as soon as his attention is diverted from the activity, he immediately cuts his cheek because he mishandles the razor.

Not only must one come to the stage of pure Krishna consciousness, but one must also be very careful. Any inattentiveness or carelessness may cause fall down. This fall down is due to false ego. From the status of pure consciousness, the false ego is born because of misuse of independence. We cannot argue about why false ego arises from pure consciousness. Factually, there is always the chance that this will happen, and therefore one has to be very careful. False ego is the basic principle for all material activities, which are executed in the modes of material nature. As soon as one deviates from pure Krishna consciousness, he increases his entanglement in material reaction. The entanglement of materialism is the material mind, and from this material mind, the senses and material organs become manifest.”

IMPORTANT - OBSERVATION TWO

Kindly notice that Srila Prabhupada’s advice “We cannot argue about why false ego arises from pure consciousness. Factually, there is always the chance that this will happen, and therefore one has to be very careful,” is referring to the previous description is of the tatastha-jiva’s position (in the tatastha area) “In the beginning, from clear consciousness, or the pure state of Krishna consciousness, the first contamination sprang up. This is called false ego, or identification of the body as self.”

Otherwise, there is NO consideration of false bodily identification in the spiritual world of Krishnaloka or Vaikunthaloka, as already PROBED in the previous Bhaktivedanta Purports. Srila Prabhupada UNAMBIGUOUSLY says: “False ego is the basic principle for all material activities, which are executed in the modes of material nature. As soon as one deviates from pure Krishna consciousness, he increases his entanglement in material reaction.”
SB. 9.9.49, BHAKTIVEDANTA PURPORT: “The Absolute Truth is realized in three phases—as Brahman, Paramatma and Bhagavan. Bhagavan is the origin of everything, Brahman is a partial representation of Bhagavan, and Vasudeva, the Supersoul living everywhere and in everyone’s heart, is also an advanced realization of the Supreme Personality of Godhead. But when one comes to understand the Supreme Personality of Godhead (vasudeva˙ sarvam iti), when one realizes that Vasudeva is both Paramatma and the impersonal Brahman, he is then in perfect knowledge.

SB. 4.30.42: “Dear Lord, You have no enemies or friends. Therefore You are equal to everyone. You cannot be contaminated by sinful activities, and Your transcendental form is always beyond the material creation. You are the Supreme Personality of Godhead because You remain everywhere within all existence. You are consequently known as Vasudeva. We offer You our respectful obeisances.”

BHAKTIVEDANTA PURPORT: “The Supreme Personality of Godhead is known as Vasudeva because He lives everywhere. The word vas means “to live.” As stated in Brahma-samhita, eko ’py asau rachayitum jagad-anda-kotim: the Lord, through His plenary portion, enters into each and every universe to create the material manifestation. He also enters into each and every heart in all living entities and into each and every atom also (paramanu-chayantara-stham). Because the Supreme Lord lives everywhere, He is known as Vasudeva.”

SB 4.9.29, BHAKTIVEDANTA PURPORT: “But a pure devotee also does not want liberation. He is a soul completely surrendered to the Supreme Lord, and he does not demand anything from the Lord. This position was realized by Dhruva Maharaja when he saw the Supreme Personality of Godhead present personally before him because he was elevated to the vasudeva platform. The vasudeva platform refers to the stage at which material contamination is conspicuous by absence only, or in other words where there is no question of the material modes of nature—goodness, passion and ignorance—and one can therefore see the Supreme Personality of Godhead. Because on the vasudeva platform one can see God face to face, the Lord is also called Vasudeva

“… When Dhruva Maharaja became situated on the vasudeva platform due to seeing the Lord face to face, all his material contamination was cleared. Thus he became ashamed of what his demands were and what he had achieved.”

OBSERVATION THREE

Here is unambiguously described how Dhruva Maharaja—being a nitya-baddha-tatastha-jiva in ITS constitutional identity positioned in shanta-rasa, proper of the spiritual spark or baddha-jiva—AWAKENS to the highest stages of Vasudeva consciousness to “see God face to face.”

The tatastha-jiva in the Viraja River “sees” a clear reflection of Krishna consciousness while INITIATING FOR THE FIRST TIME ITS ENGAGEMENT IN ACTIVITIES. We have to resort again to Srila Prabhupada’s purport already presented:

SB 3.26.22: “After the manifestation of the mahat-tattva, these features appear simultaneously. As water in its natural state, before coming in contact with earth, is clear, sweet and unruffled, so the characteristic traits of pure consciousness are complete serenity, clarity, and freedom from distraction.”

BHAKTIVEDANTA PURPORT: “The pure status of consciousness, or Krishna consciousness, exists in the beginning; just after creation, consciousness is not polluted. The more one becomes materially contaminated, however, the more consciousness becomes obscured. In pure consciousness one can perceive a slight reflection of the Supreme Personality of Godhead. As in clear, unagitated water, free from impurities, one can see everything clearly, so in pure consciousness, or Krishna consciousness, one can see things as they are. One can see the reflection of the Supreme Personality of Godhead, and one can see his own existence as well. This state of consciousness is very pleasing, transparent and sober. In the beginning, consciousness is pure.”

SB 4.9.30: “Dhruva Maharaja thought to himself: To endeavor to be situated in the shade of the lotus feet of the Lord is not an ordinary task because even the great brahmacharis headed by Sanandana, who practiced ashtanga-yoga in trance, attained the shelter of the Lord's lotus feet only after many, many births. Within six months I achieved the same result, yet due to my thinking differently from the Lord, I fell down from my position.”

BHAKTIVEDANTA PURPORT: “In this verse Dhruva Maharaja himself explains the cause of his moroseness. First he laments that to see the Supreme Personality of Godhead directly is not easy. Even great saintly persons like the four celebrated brahmacaris headed by Sanandana, Sanaka, Sanatana and Sanat-kumara—practiced the yoga system for many, many births and remained in trance before getting the opportunity to see the Supreme Lord face to face. As far as Dhruva Maharaja was concerned, he saw the Supreme Lord personally after only six months of practice in devotional service. He expected, therefore, that as soon as he met the Supreme Lord, the Lord would take him to His abode immediately, without waiting. Dhruva Maharaja could understand very clearly that the Lord had offered him the rule of the world for thirty-six thousand years because in the beginning he was under the spell of the material energy and wanted to take revenge against his stepmother and rule over his father's kingdom. Dhruva Maharaja greatly lamented his propensity for ruling the material world and his revengeful attitude towards other living entities.”

OBSERVATION FOUR

It is also important to consider that Jaya and Vijaya are nitya-mukta servants who are in the threshold of the Vaikunthaloka—being the doorkeepers. Further analysis will bring to light that these doorkeepers are in the highest stages of Krishna consciousness 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.

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 3.16.25, BHAKTIVEDANTA PURPORT: “The sages, the four Kumaras, now reject their cursing of the two doorkeepers, Jaya and Vijaya, because they are now conscious that persons who engage in the service of the Lord cannot be at fault at any stage. It is said that anyone who has implicit faith in the service of the Lord, or who actually engages in transcendental loving service, has all the good qualities of the demigods. Therefore, a devotee cannot be at fault. If sometimes it is found that he is in error by accident or by some temporary arrangement, that should not be taken very seriously. The cursing of Jaya and Vijaya is here repented. Now the Kumaras are thinking in terms of their position in the modes of passion and ignorance, and they are prepared to accept any kind of punishment from the Lord.”

SB 3.15.50, BHAKTIVEDANTA PURPORT: “The four sages were impersonalists in the beginning of their spiritual life, but afterwards, by the grace of their father and spiritual master, Brahma, they understood the eternal, spiritual form of the Lord and felt completely satisfied. In other words, the transcendentalists who aspire to the impersonal Brahman or localized Paramatma are not fully satisfied and still hanker for more. Even if they are satisfied in their minds, still, transcendentally, their eyes are not satisfied. But as soon as such persons come to realize the Supreme Personality of Godhead, they are satisfied in all respects.”

OBSERVATION FIVE

As well as the Kumaras recognize their fault and thus repented their attitude, it is also important to analyze Druva Maharaja’s statement in SB 4.9.29: “Within six months I achieved the same result, yet due to my thinking differently from the Lord, I fell down from my position,” under the light of the fact that “Although Dhruva Maharaja's achievement of an eternal planet was not conceived of by him, Krishna thought, ‘What will Dhruva do with an exalted position within this material world?’ Therefore He gave Dhruva the opportunity to rule this material world for thirty-six thousand years with unchangeable senses and the chance to perform many great sacrifices and thus become the most reputed king within this material world. And, after finishing with all this material enjoyment, Dhruva would be promoted to the spiritual world, which includes the Dhruvaloka.”

Therefore, it is clear that both the four Kumaras and Dhruva Maharaja—although having achieved the highest stage of Krishna consciousness known as Vasudeva—were NOT eternal associates of the Lord in Vaikunthaloka, but nitya-baddha-tatastha-jivas. In the case of the Kumaras, they have attained Vaikunthaloka and met Lord Narayana’s doorkeepers Jaya and Vijaya for the first time. This encounter has then facilitated Krishna’s enactment of His lila of chivalry with Jaya and Vijaya. For such purpose ONLY, these nitya-siddha-tatastha-jivas had to fall down to the material world. OTHERWISE, IT IS A FACT THAT NO ONE FALLS FROM VAIKUNTHA (SB 2.9.10 / 3.16.26 / 6.1.34-36 / 7.1.35 / 10.4.13)

SB 4.3.23: “I am always engaged in offering obeisances to Lord Vasudeva in pure Krishna consciousness. Krishna consciousness is always pure consciousness, in which the Supreme Personality of Godhead, known as Vasudeva, is revealed without any covering.”

BHAKTIVEDANTA PURPORT: “The living entity is constitutionally pure. Asaigo hy ayah purushah. In the Vedic literature it is said that the soul is always pure and uncontaminated by material attachment. The identification of the body with the soul is due to misunderstanding. As soon as one is fully Krishna conscious it is to be understood that one is in his pure, original constitutional position. This state of existence is called shuddha-sattva, which means that it is transcendental to the material qualities. Since this shuddha-sattva existence is under the direct action of the internal potency, in this state the activities of material consciousness stop. For example, when iron is put into a fire, it becomes warm, and when red-hot, although it is iron, it acts like fire. Similarly, when copper is surcharged with electricity, its action as copper stops; it acts as electricity. Bhagavad-gita (14.26) also confirms that anyone who engages in unadulterated devotional service to the Lord is at once elevated to the position of pure Brahman:


mam ca yo 'vyabhicarena / bhakti-yogena sevate

sa gunan samatityaitan / brahma-bhuyaya kalpate

Therefore shuddha-sattva, as described in this verse, is the transcendental position, which is technically called vasudeva. Vasudeva is also the name of the person from whom Krishna appears. This verse explains that the pure state is called vasudeva because in that state Vasudeva, the Supreme Personality of Godhead, is revealed without any covering. To execute unadulterated devotional service, therefore, one must follow the rules and regulations of devotional service without desire to gain material profit by fruitive activities or mental speculation.


In pure devotional service one simply serves the Supreme Personality of Godhead as a matter of duty, without reason and without being impeded by material conditions. That is called shuddha-sattva, or vasudeva, because in that stage the Supreme Person, Krishna, is revealed in the heart of the devotee. Srila Jiva Gosvami has very nicely described this vasudeva, or shuddha-sattva, in his Bhagavat-sandarbha. He explains that ashtottara-sata (108) is added to the name of the spiritual master to indicate one who is situated in shuddha-sattva, or in the transcendental state of vasudeva. The word vasudeva is also used for other purposes. For example, vasudeva also means one who is everywhere, or all-pervading. The sun is also called vasudeva-shabditam. The word vasudeva may be utilized for different purposes, but whatever purpose we adopt, Vasudeva means the all-pervading or localized Supreme Personality of Godhead. In Bhagavad-gita (7.19) it is also stated, vasudevah sarvam iti. Factual realization is to understand Vasudeva, the Supreme Personality of Godhead, and surrender unto Him. Vasudeva is the ground wherein Vasudeva, the Supreme Personality of Godhead, is revealed. When one is free from the contamination of material nature and is situated in pure Krishna consciousness, or in the vasudeva state, Vasudeva, the Supreme Person, is revealed. This state is also called kaivalya, which means "pure consciousness." Jnanam sattvikam kaivalyam. When one is situated in pure, transcendental knowledge, one is situated in kaivalya. Therefore vasudeva also means kaivalya, a word which is generally used by impersonalists. Impersonal kaivalya is not the last stage of realization, but in Krishna consciousness kaivalya, when one understands the Supreme Personality of Godhead, then one is successful. In that pure state, by hearing, chanting, remembering, etc., because of the development of knowledge of the science of Krishna, one can understand the Supreme Personality of Godhead. All these activities are under the guidance of the internal energy of the Supreme Lord.

The action of the internal potency is also described in this verse as apavatah, free from any covering. Because the Supreme Personality of Godhead, His name, His form, His quality, His paraphernalia, etc., being transcendental, are beyond material nature, it is not possible to understand any one of them with the materialistic senses. When the senses are purified by the discharge of pure devotional service (rishikena rishikesha-sevanam bhaktir uchyate [Cc. Madhya 19.170]), the pure senses can see Krishna without covering. Now one may inquire that since factually the devotee has the same material existential body, how is it possible that the same materialistic eyes become purified by devotional service? The example, as stated by Lord Chaitanya, is that devotional service cleanses the mirror of the mind. In a clean mirror one can see one's face very distinctly. Similarly, simply by cleansing the mirror of the mind one can have a clear conception of the Supreme Personality of Godhead. It is stated in Bhagavad-gita (8.8), abhyasa-yoga-yuktena. By executing one's prescribed duties in devotional service, chetasa nanya-gamina, or simply by hearing about God and chanting about Him, if one's mind is always engaged in chanting and hearing and is not allowed to go elsewhere, one can realize the Supreme Personality of Godhead. As confirmed by Lord Chaitanya, by the bhakti-yoga process, beginning from hearing and chanting, one can cleanse the heart and mind, and thus one can clearly see the face of the Supreme Personality of Godhead.



Lord Shiva said that since his heart was always filled with the conception of Vasudeva, the Supreme Personality of Godhead, because of the Supreme Lord's presence within his mind and heart, he was always offering obeisances unto that Supreme Godhead. In other words, Lord Shiva is always in trance, samadhi. This samadhi is not under the control of the devotee; it is under the control of Vasudeva, for the entire internal energy of the Supreme Personality of Godhead acts under His order. Of course, the material energy also acts by His order, but His direct will is specifically executed through the spiritual energy. Thus by His spiritual energy He reveals Himself. It is stated in Bhagavad-gita (4.6), sambhavamy atma-mayaya. Atma-mayaya means "internal potency." By His sweet will He reveals Himself by His internal potency, being satisfied by the transcendental loving service of the devotee. The devotee never commands, "My dear Lord, please come here so that I can see You." It is not the position of the devotee to command the Supreme Personality of Godhead to come before him or to dance before him. There are many so-called devotees who command the Lord to come before them dancing. The Lord, however, is not subject to anyone's command, but if He is satisfied by one's pure devotional activities, He reveals Himself. Therefore a meaningful word in this verse is adhokshaja, for it indicates that the activities of our material senses will fail to realize the Supreme Personality of Godhead. One cannot realize the Supreme Personality of Godhead simply by the attempt of one's speculative mind, but if one desires he can subdue all the material activities of his senses, and the Lord, by manifesting His spiritual energy, can reveal Himself to the pure devotee. When the Supreme Personality of Godhead reveals Himself to the pure devotee, the devotee has no other duty than to offer Him respectful obeisances. The Absolute Truth reveals Himself to the devotee in His form. He is not formless. Vasudeva is not formless, for it is stated in this verse that as soon as the Lord reveals Himself, the devotee offers his obeisances. Obeisances are offered to a person, not to anything impersonal. One should not accept the Mayavada interpretation that Vasudeva is impersonal. As stated in Bhagavad-gita, prapadyate, one surrenders. One surrenders to a person, not to impersonal nonduality. Whenever there is a question of surrendering or offering obeisances, there must be an object of surrender or obeisances.”
SB 2.2.17, BHAKTIVEDANTA PURPORT: “Devastating time, which controls even the celestial demigods by its manifestations of past, present and future, does not act on the transcendental plane. The influence of time is exhibited by the symptoms of birth, old age and disease, and these four principles of material conditions are present everywhere in any part of the material cosmos up to the planet Brahmaloka, where the duration of life of the inhabitants appears to us to be fabulous. Insurmountable time even brings about the death of Brahma, so what to speak of other demigods like Indra, Chandra, Surya, Vayu and Varuna? The astronomical influence directed by the different demigods over mundane creatures is also conspicuous by its absence. In material existence, the living entities are afraid of Satanic influence, but for a devotee on the transcendental plane there is not such fear at all. The living entities change their material bodies in different shapes and forms under the influence of the different modes of material nature, but in the transcendental state the devotee is gunatita, or above the material modes of goodness, passion and ignorance. Thus the false ego of “I am the lord of all survey” does not arise there. In the material world the false ego of the living being trying to lord it over the material nature is something like the moth’s falling in a blazing fire. The moth is captivated by the glaring beauty of the fire, and when he comes to enjoy it, the blazing fire consumes him. In the transcendental state the living being is pure in his consciousness, and as such he has no false ego to lord it over the material nature. Rather, his pure consciousness directs him to surrender unto the Supreme Lord, as stated in the Bhagavad-gita (7.19): vasudeva˙ sarvam iti sa mahatma su-durlabha˙. All this indicates that in the transcendental state there is neither material creation nor the Causal Ocean for material nature.”

OBSERVATION

Paraphrasing Srila Prabhupada above “All this indicates that in the transcendental state there is neither material creation nor the Causal Ocean for material nature,” indicates that the living entity CAN NOT be conceived as falling from Krishna’s company in Krishnaloka. The question of wherefrom the jiva enters into activities is the tatastha region. Such area is not affected by the moods of material nature, however the jiva—even though constitutionally Vasudeva conscious—may choose to lean towards material activities, thus covering its inherent propensity to serve the Lord. This covering of the jiva’s Vasudeva consciousness promotes FORGETFULNESS of such inherent status of Krishna consciousness, based in shanta-rasa or shuddha-sattva.

The following purport below might awaken certain doubts on the flickering mind of a student. However, if the mind becomes steady when analyzed from Srila Prabhupada’s own statement in the same purport, all doubts should completely be erased. Constitutionally (inherently or naturally) the living entity MUST directly or indirectly be engaged in His service. Krishna is not only all-attractive but also their source, and neglecting “his real engagement in the service of the Lord,” the living entity engages in His indirect service in the material world.

Please notice that Srila Prabhupada is never saying that the living entity has fallen from a direct personal service to Krishna while in the spiritual world. Otherwise, he would be contradicting his own statements on his books, and most particularly in the same particular purport, where he affirms that “Because the Lord is all-attractive, He is called Krishna, or ‘one who attracts everyone.’”

SB 4.20.37: “Because the Supreme Personality of Godhead is all-spiritual, He can descend from the spiritual sky without changing His body, and thus He is known as achyuta, or infallible. When a living entity falls down to the material world, however, he has to accept a material body, and therefore, in his material embodiment, he cannot be called achyuta. Because he falls down from his real engagement in the service of the Lord, the living entity gets a material body to suffer or try to enjoy in the miserable material conditions of life. Therefore the fallen living entity is chyuta, whereas the Lord is called achyuta. The Lord was attractive for everyone—not only the King but also the priestly order, who were very much addicted to the performance of Vedic rituals. Because the Lord is all-attractive, He is called Krishna, or "one who attracts everyone."

OBSERVATION

The next purport—which is in the chapter following the previous one above—might again awaken certain doubts on the flickering mind of a particular student. However, if the mind becomes steady when analyzed from Srila Prabhupada’s previous statements on SB and in the same purport, all doubts should completely be erased. Constitutionally (inherently or naturally) the living entity MUST directly or indirectly be engaged in Krishna’s service. Krishna is not only all attractive but also the living entity’s source, and neglecting “his real engagement in the service of the Lord,” the living entity engages in His indirect service in the material world—and thus he forgets his relationship with Achyuta.

On his next purport Srila Prabhupada is NOT saying that When a living entity falls down to the material world from his original position as a nitya-mukta, he becomes chyuta.

Under the light of the previously explained by him that “it is a fact that no one falls from Vaikuntha,””Because the Lord is all-attractive, He is called Krishna, or ‘one who attracts everyone,’" a brahmana and prospective Vaishnava should understand that inherently, or constitutionally EVERYTHING has a relationship with Krishna as its source.

When Srila Prabhupada is saying “he forgets his relationship with Achyuta” it means the dizzy original state of Krishna consciousness or Vasudeva State described in his purport on SB 4.3.23 of a tatastha-jiva living entity eternally conditioned by his own choice —after becoming Lord Brahma in one of the almost infinite universes. (Kindly study PART 8— NITYA-BADDHA’S DORMANT STATE OF KRISHNA CONCIOUSNESS)

SB 4.21.12, BHAKTIVEDANTA PURPORT: “The Supreme Lord is known as Achyuta, and Lord Krishna is addressed as such by Arjuna in (senayor ubhayor madhye rathah sthapaya me 'cyuta [Bg. 1.21]). Achyuta refers to one who does not fall because He is never influenced by the modes of material nature. When a living entity falls down to the material world from his original position, he becomes chyuta, which means that he forgets his relationship with Achyuta. Actually every living entity is a part and parcel, or a son, of the Supreme Personality of Godhead. When influenced by the modes of material nature, a living entity forgets this relationship and thinks in terms of different species of life; but when he again comes to his original consciousness, he does not observe such bodily designations. This is indicated in Bhagavad-gita (5.18) by the words panditah sama-darshinah.

Material designations create differentiation in terms of caste, color, creed, nationality, etc. Different gotras, or family designations, are distinctions in terms of the material body, but when one comes to Krishna consciousness he immediately becomes one of the Achyuta-gotra, or descendants of the Supreme Personality of Godhead, and thus becomes transcendental to all considerations of caste, creed, color and nationality.

Prithu Maharaja had no control over the brahmana-kula, which refers to the learned scholars in Vedic knowledge, nor over the Vaishnavas, who are above the considerations of Vedic knowledge. It is therefore said:

"One who thinks the Deity in the temple to be made of wood or stone, who thinks of the spiritual master in the disciplic succession as an ordinary man, who thinks the Vaishnava in the Achyuta-gotra to belong to a certain caste or creed or who thinks of charanamrita or Ganges water as ordinary water is taken to be a resident of hell." (Padma Purana)

From the facts presented in this verse, it appears that people in general should be controlled by a king, until they come to the platform of Vaishnavas and brahmanas, who are not under the control of anyone. Brahmana refers to one who knows Brahman, or the impersonal feature of the Absolute Truth, and a Vaishnava is one who serves the Supreme Personality of Godhead.”




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