Jiva-tattva as it is



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INVOCATION

shastra-guru-atma’-rupe apanare janana



krishna mora prabhu, trata’—jivera haya jnana
The forgetful conditioned soul is educated by Krishna through the Vedic literatures, the realized spiritual master and the Supersoul. Through these, he can understand the Supreme Personality of Godhead as He is, and he can understand that Lord Krishna is his eternal master and deliverer from the clutches of maya. In this way one can acquire real knowledge of his conditioned life and can come to understand how to attain liberation. (Cc. Madhya, 20.123)
krishna yadi kripa kona bhagyavane

guru-antaryami-rupe sikhaya apane
Krishna is situated in everyone’s heart as chaitya-guru, the spiritual master within. When He is kind to some fortunate conditioned soul, He personally gives one lessons to progress in devotional service, instructing the person as the Supersoul within and the spiritual master without. (Cc. Madhya, 22.47)
naivopayanty apachitim kavayas tavesha

brahmayushapi kritam riddha-mudah amarantah

yo ’ntar bahis tanu-britam asubham vidhunvann

acharya-chaittya-vapusha sva-gatim vya nakti
O my Lord! Transcendental poets and experts in spiritual science could not fully express their indebtedness to You, even if they were endowed with the prolonged lifetime of Brahma, for You appear in two features—externally as the acharya and internally as the Supersoul—to deliver the embodied living being by directing him how to come to You. (SB. 11.29.6)
yasya deve para bahktir yatha deve tatha gurau

tasyaite kathita hy arthah prakashante mahatmanah

Only unto those great souls who serve guru and Krishna with implicit faith is the import of the Vedas fully revealed. (Svetashvatara Upanishad, 6.23)

mantra-guru ara yatra shiksha-guru-gana

tanhara charana age kariye vandana
I first offer my respectful obeisances at the lotus feet of my initiating spiritual master and all my instructing spiritual masters. (Cc. Adi, 1.35)
nama om rupa-padaya radha-preshtaya bhutale

sri maha-prabhupadaya bhaktivedanta namine
I offer my respectful obeisances unto His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, who is also known as Maha-Prabhupada after widely opening the free access to all other Prabhupadas of the Gaudiya Vaishnava lineage, having delivered them through his personal example, books and teachings to all Western and Eastern Gaudiya Vaishnava students. He is also known as Mahaprabhu-pada, having fully surrendered to Sri Gauranga's lotus feet. He is very dear to Srimati Radharani, having taken shelter at Sri Rupa Manjari’s lotus feet. (Sadhudasa Anudasa’s diksha-guru-pranam)
vancha-kalpatarubhyash cha kripa-sindhubhya eva cha

patitanam pavanebhyo vaishnavebhyo namo namah
I offer my respectful obeisances unto all the Vaishnavas devotees of the Lord. They are just like desire trees, and can fulfill the desires of everyone, since they are full of compassion for the fallen conditioned souls. (Vaishnava Pranam)
sri-krishna-chaitanya prabhu nityananda

sri-advaita gadadhara srivasadi-gaura-bhkata-vrinda

(Panchatattva Mantra)


hare krishna hare krishna, krishna krishna hare

hare rama hare rama, rama rama hare hare

(Maha-mantra)

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DEDICATION

This dissertation about Jiva-Tattva is dedicated to my initiator spiritual master and eternal adi-siksha-guru Shakti Avesha Avatar His Divine Grace Srila A.C. Bhaktivedanta Swami Prabhupada, the Founder-acharya of ISKCON – International Society for Krishna Consciousness.

It is also dedicated to my several eternal siksha-gurus, who continue to manifest in my wrecked life as the compassionate representation of samasti-guru Sri Nityananda Prabhu.

I’m also eternally indebted to my first instructing spiritual guides in my present lifetime, who with their humble and compassionate nature continue to inspire my search for Sri Krishna. I refer to my Divine Guardians, who in the present lifetime manifested as my dear mother Madhavi Dasi, my dear grandmother Vicenta Fazio de Cava, and Vaishnava Thakura Jesus Christ of Nazareth.

I also wish to thank my two God brothers—who also happen to be my blood brothers on the present lifetime—HH Keshava Dasa Swami and HG Akinchana Dasa, for their direct and indirect participation in my gradual development of Krishna consciousness. Finally I need to express my sincere appreciation for my dearest God brother HH Bhaktividya Purna Swami, being the first one I could freely discuss the subject of Jiva-Tattva in depth while associating in private, and most particularly during his public dissertations. Amongst my many well known god brothers in ISKCON he probed to me to be above political correctedness, and with the sensitivity of a true Vaishnava leader. Although we differ while observing the same subject matter from our own peculiar perspectives —due to the eternal diversity sprouting from Krishna's unique loving gift of offering us eternal individualities— it is my humble opinion that through his humble example and wise contributions to Srila Prabhupada’s mission, the brahminical section of aspirant Vaishnavas within ISKCON Mayapur and elsewhere will surely continue growing steadily. Our innermost hankerings for spiritual loving relationships only find solace in Truthfulness.


PRIMORDIAL INTRODUCTION

We beg the kind reader to bear the regular repetition throughout this dissertation of some particular aspects of the truth about Jiva-Tattva. The main reason is to over stress concepts that have been out of the general scope of understanding by the great majority of ISKCON members.

Although this dissertation is composed of five chapters, any one of them could be read separatedly, and still have the full concept of Jiva-Tattva As It Is. However this Primordial Introduction is a synthesis of the whole presentation.

Another important aspect we need to make clear herein is that the author does not have any aversion for the propounders of the Patanavada philosophy claiming the fall down from the spiritual world, although such theory is repeatedly addressed herein as more repugnant than Mayavada philosophy. If the kind reader believes in the Patanavada theory, please do not feel offended in the way we expose its Mayavada identity. We do not intent to hurt your devotional feelings—only your philosophical misgivings would promote some apprehension about this dissertation. The author is totally indebted to the promoters of such aberrant theory, since they motivated this unique opportunity to offer this humble service to all devotees alike.

The acceptance of Shakti Avesha Avatara A. C. Bhaktivedanta Swami Srila Prabhupada of several —not only one— Judas-like betrayal contributions (whether purposely performed or as subconscious perpetrations) within his holy ISKCON movement, places him as a very special shakti-avesha-avatara for this age of quarrel and despair.

All sincere aspirants and pure Vaishnavas of ISKCON and MAHA-ISKCON (the INCLUSIVE Society for Krishna Consciousness) should thank the Patanavada propounders. Without their direct or indirect contribution the stature or Srila Prabhupada —who has already achieved the greatest status of shakti-avesha of Nityananda Prabhu— couldn’t provably be manifested so magnificently.

Nityananda Prabhu’s compassion has no limits. However, when He delivered the two most sinful persons of the time Srila Jagai and Madhai, they willingly submitted to His Divine Grace, as Judas also voluntarily surrender to Jesus' request for his assistance. Srila Prabhupada’s compassion surpasses even Nityananda Prabhu, since he already embraced —and surely continues to do so— all patanavadis within his INCLUSIVE Society for Krishna Consciousness. We sincerely pray and hope that they may reconcile their fallen position before sri guru-sadhu-shastra.

The following text in capital letters expresses the complete concept of this dissertation on Jiva-Tattva As It Is. The reader is humbly suggested to read this Primordial Introduction with rap attention, and then study its philosophical principles as thoroughly delineated in the Bhaktivedanta Purports by A.C. Bhaktivedanta Swami Srila Prabhupada, which is systematically quoted throughout the five chapters of this dissertation.

A Mukta-jiva NEVER fallS from THE PERSONAL ENGAGEMENT WITH THE LORD IN GOLOKA VRINDAVANA OF KRISHNALOKA, OR FROM ANY OF THE VAIKUNTHALOKAS. a baddha-jiva fallS from ITS CONSTITUTIONAL POSITION TO SERVE THE LORD AFTER FAILLING TO ENGAGE IN A loving PERSONAL RELATIONSHIP WITH THEIR ETERNAL LORD IN THE HIS BHOUMA-LILA —OR WHILE HE IS PERSONALLY PRESENT IN ANY HOLY DHAMA WITHIN THE MUNDANE REALM. ETERNALLY LIBERATED JIVAS NEVER ABANDON THEIR PERSONALLY ESTABLISHED loving ENGAGEMENT WITH THEIR LORD IN THE SPIRITUAL REALM.

ETERNALLY MANIFESTING AS THE BODILY RAYS OF SRI KRISHNA IN KRISHNALOKA, AS SPIRITUAL SPARKS, THE JIVAS ARE ETERNALLY LIBERATED DUE TO THEIR CONSTITUTIONAL IDENTITIES AS PARTS AND PARCELS OF KRISHNA. THE CONSTITUTIONAL IDENTITY OF ALL JIVAS iS as VIBHINAMSHAS, OR PERSONAL SEPARATED EXPANSIONS OF KRISHNA, which HOLD ETERNAL INDIVIDUALITY AND FREE WILL.

The Jivas ETERNALLY and constantly EXPAND FROM Sri Krishna WITH AN INHERENT RELATIONSHIP OF SERVITORSHIP in a spark-like shape, which conceals their eternal svarupa or spiritual body. The vibhinamshas are secondary separated expansion of the lord, and are inferior to the direct svamsha expansions of the lord, which directly expand from Sri Krishna with a fully manifested or revealed spiritual form. the shastras do not explain that the jivas expand from the lord directly as gopis, gopas, or any other external spiritual form, except as spiritual sparks that conceal a svarupa or spiritual body.

THE JIVAS' CONSTITUTIONAL IDENTITY AS SERVANTS OF KRISHNA, OR THE JIVAS' INHERENT SVadharma, IS PREDOMINATED BY THE MOOD OF SHANTA-RASA OR A RELATIONSHIP OF NEUTRAL EXCHANGE WITH THEIR SOURCE AND ETERNAL LORD—THEREFORE IMPartial. HOWEVER, IS THE JIVAS' CONSTITUTIONAL RIGHT TO lovingly ENACT at their free will ANY OF THEir OTHER FOUR INHERENT PERSONAL RELATIONSHIPS WITH THEIR LORD IN THE MOODS OF DASYA-RASA (DIRECT PERSONAL SERVITORSHIP), SAKHYA-RASA (DIRECT PERSONAL FRIENDSHIP), VATSALYA-RASA (DIRECT PERSONAL PARENTHOOD), OR MADHURYA-RASA (DIRECT PERSONAL UNION EXPRESSED THROUGH CONJUGAL OR PARAMOUR LOVE).

IT IS FROM THE TATASTHA AREA—ALSO KNOWN AS VIRAJA-NADI—, OR THE SUBTLEMOST GEOGRAPHICAL AREA DIVIDING THE SPIRITUAL FROM THE MATERIAL WORLDS, THAT THE MUKTA-JIVAS CONTINUE TO BE SO AFTER ENACTING THEIR POSITIVE FREE WILL TO ENGAGE IN ANY OF THE INHERENT RASAS WITH THEIR LORD. HOWEVER, THE MUKTA-JIVAS WHO VOLUNTARILY CHOOSE TO ENACT THEIR NEGATIVE FREE WILL, ENTER THE EXTERNAL ENErGY OF THEIR ETERNAL LORD KNOWN AS THE MATERIAL WORLD or Mahamaya. THEREFORE THE MUKTA-JIVAS CONSTITUTIONAL IDENTITY CONTINUES TO BE SO EVEN WHILE IN THE MATERIAL WORLD, HOWEVER THEY BECOME KNOWN AS BADDHA-JIVAS, OR MUKTA-JIVAS that become CONDITIONED under this circumstance.

When the almost infinite and immemorial period of time that the MUKTA-JIVAS experienced while being CONDITIONED is analyzed from the perspetive of their eternal existence, the idea of being "momentarily" conditioned is most suitable. the constantly expanding of the spiritual worlds is proportionally followed by the expansion of the whole material creation—in a rate of three to one. Therefore all jivas —as constituent of the Lord's Brahmajyoti— would enact their inherent identities as active persons, instead of their zombie-like existence as spark-like souls devoid of activities—at "one Moment" of their eternal existence.

while a particular jiva is enacting its free will, and chooses to lean towards the material world, the almost infinite period spend in the material world until establishes his/her/its personal engagement with the Lord, is just so tiny that when compared to "eternity" it has no practical consideration. Is this reality that makes the jivas always liberated, even though before falling in the material world—thus retaining their spark-like shanta-rasa identity—, they have been actually never directly and personally engaged with its source or Lord Sri Krishna.


A clear philosophical analysis, infers that during the "moment" that the spark-like mukta-jivas remain in the material world, they have never been in the personal and diret company of their Lord, since they are still engaged with His external energy, or the material world—in a Constitutional identity that relates to the lord in shanta-rasa, or mainly impersonal.
THE JIVAS' CONSTITUTIONAL IDENTITY is as KRISHNA's SERVANTS. Nonetheless THE JIVAS' INHERENT SVARUPA WHILE IN THE MATERIAL WORLD CONTINUES covered BY THE MOOD OF SHANTA-RASA, and their experience of RELATIONSHIP is of NEUTRAL ENGAGEMENT WITH THEIR SOURCE AND ETERNAL LORD—THEREFORE IMPERSONAL.

IT IS THE JIVAS' CONSTITUTIONAL RIGHT TO CONTINUE ENACTING THEIR NEGATIVE FREE WILL, thus neglecting THEIR LORD WHILE IN THE MATERIAL WORLD. THEREFORE THE CONDITIONED JIVAS CONTINUE TO MANIFEST SINCE TIME IMMEMORIAL (ANADI) THEIR SHANTA-RASA—IMPERSONAL OR NEUTRAL IDENTITies AS SPIRITUAL SPARKS.

THE CONDITIONED JIVAS' INHERENT IDENTITies AS MUKTA-JIVAS OR conditioned SOULS ETERNALLY MANIFEST THE SUBLIMINAL INNER CALL FOR THE NEED TO ENGAGE IN A PARTICULAR RELATIONSHIP WITH THEir ETERNAL LORD. HOWEVER, DUE TO THE REVELIOUS CONDITION OF THE BADDHA-JIVAs, they CANNOT REALIZE their COVERED STATE of consciousness, AND MOST NATURALLY ENGAGE tHEIR FOUR INHERENT RELATIONSHIPS to love the Lord WITH OTHER CONDITIONED jivas. THus THE BEWILDERED JIVAS ENGAGE IN loving PERSONAL RELATIONSHIPS WITH OTHER JIVAS, WHICH CONSTITUTIONALLY ONLY THEIR LORD MERITS. THerefore THE conditioned JIVAS ENGAGE IN THE MOOD OF DASYA-RASA (INDIRECT PERSONAL SERVITORSHIP), SAKHYA-RASA (INDIRECT PERSONAL FRIENDSHIP), VATSALYA-RASA (INDIRECT PERSONAL PARENTHOOD), OR MADHURYA-RASA (INDIRECT PERSONAL UNION EXPRESSED THROUGH CONJUGAL OR PARAMOUR LOVE) through the agency of Mahamaya.

SINCE TIME IMMEMORIAL THE CONDITIONED JIVAS IGNORE THAT THEY ARE inherently ENGAGED WITH THEIR ETERNAL SOURCE AND LOVING LORD THROUGH THE AGENCY OF HIS EXTERNAL ENERGY only. THEREFORE THE BADDHA-JIVAS—ALTHOUGH CONSTITUTIONALLY LIBERATED—MISTAKENLY EXERCISE THROUGH INDIREcT RELATIONSHIP OFFERED BY THE EXTERNAL ENERGY THEIR INHERENT LOVING attraction towards THEIR ETERNAL LORD. THUS THE JIVAS' NEGATIVE FREe WILL BEWILDERS THEM to LOVINGLY EMBRACE THE EXTERNAL ENERGY, ALTHOUGH CONSTITUTIONALLY BELONG TO THE LORD'S INTERNAL ENERGY.

THE ABSOLUTE FREEDOM GIVEN TO THE JIVAS WHILE ON THE TATASTHA OR VIRAJA-NADI IS THE PERFECTION OF LOVING RELATIONSHIP, since the Lord is not exercising any sort of coercion on the jivas. THEREFORE IT IS THE CONDITIONED JIVAS' CONSTITUTIONAL RIGHT TO freely CHOOSE HOW TO fully ENACT THEIR POSITIVE FREE WILL, and ETERNALLY ESTABLISH ANY OF THE FOUR INHERENT PERSONAL RELATIONSHIPS WITH THEIR LORD IN THE MOODS OF DASYA-RASA (DIRECT PERSONAL SERVITORSHIP), SAKHYA-RASA (DIRECT PERSONAL FRIENDSHIP), VATSALYA-RASA (DIRECT PERSONAL PARENTHOOD), OR MADHURYA-RASA (DIRECT PERSONAL UNION EXPRESSED THROUGH CONJUGAL OR PARAMOUR LOVE)—which never will be abandoned under any circumstance.

WARNING: PRAKRITA-SAHAJIYAS AND PATANAVADIS BELIEVE —ALTHOUGH FULL OF MATERIAL DESIRES, AND CONSEQUENTLY STILL IN A SHAPE OF A SPARK-LIKE FORM, and WITH THEIR ETERNAL SVARUPA NOT MANIFESTED YET— THAT THEY ARE PRESENTLY LIVING A DIRECT PERSONAL ENGAGEMENT WITH SRI KRISHNA OR LORD NARAYANA as if in the spiritual world.

THE SYMPTOMS OF PRAKRITA-SAHAJIYAS AND PATANAVADIS IS THAT THEY NEITHER PRACTICE THE SPIRITUAL RUTINES OF SPIRITUAL LIFE (VAIDHI OR RAGANUGA-SADHANA-BHAKTI) NOR THE PRESCRIBED activities, or GENERAL CULTURAL GUIDELINES OFFERED IN THE VEDAS regarding the spiritual scientific system behind VEDIC CULTURE —LIKE CODES OF DRESS, INTAKE OF SANTIFIED FOOD, OBSERVANCE OF FASTINGS, AND innumerable OTHER SOCIAL DIRECTIVES. As PSEUDO-VAISHNAVAS, patanavadis GENERALLY sabotage THE ESTABLISHMENT OF VEDIC CULTURE OR VARNASHRAMA-DHARMA, which leads to daivi-varnashrama-dharma or sanatana-dharma. They do so claiming to be vaishnavas and sometimes dressing as such, cunningly avoid Vedic culture and its scientific reality suggesting it BEING "NOT MODERN."

OTHER SYMPTOMS of PATANAVADIS is that NEGLET ASSOCIATING WITH equal or SENIOR VAISHNAVAS, thus avoid LISTENING TO their offering of SRIMAD BHAGAVATAM classes; also avoid the PRESCRIBED rules for WORSHIPing THE DEITIES by the founder-acharya, and neglect LIVING IN THE HOLY DHAMAS of bharata-varsa FOR LONG PERIODS; boldy minimize the importance of CHANTING OF THE HOLY NAMES OF THE LORD through their personal neglect of the regulated chanting of JAPA, OR the public performance of SANKIRTANA. In general, also enjoy the constant association with money, their own followers, and women. however, When somehow remain without them for a while, symptoms of anxiety and anger rapidly manifest in their minds and speech.
To consider that an eternal personal associate of the Lord or a nitya-siddha-tatastha-jiva is willingly, forcibly, or independently capable of abandoning the direct personal engagement with the Lord in Krishnaloka or the Vaikunthalokas, is considered worst than Mayavada philosophy. The consequence of such theory is known as Patanavada (the "Falling down" school of thought). This aberrant concept is considered Antipersonalism disguised as Vaishnavism.

To understand that the direct personal service of the nitya-siddhas parikaras of the Lord, NEVER fall down from Goloka Vrindavana in Krishnaloka or any of the Vaikunthalokas, is the Vaishnava siddhanta. Furthermore, to concede that the nitya-baddha-tatastha-jivas in direct personal service of the Lord fall down from Gokula Vrindavana in bhouma-vrindavana —or any other transcendental realm (Holy Dhama) located within this mundane realm—, is also recognized as Vaishnava siddhanta.

Understanding these principles harmonizes the paradox of “falling” and “not falling” from the Lord’s realm; since they synthesize the apparent expressions of ambiguity found in Srila Prabhupada’s glorious Bhaktivedanta Purports. The only trouble arises if they are not read under the Vaishnava philosophical context of “NEVER falling from GOLOKA” and “ALWAYS falling from GOKULA, after having fallen from the tatastha area.”

To unnecessarily imagine different meanings from the above expressed, to the unambiguous Bhaktivedanta Purports, is matter of “sub-conscious dreams” that influence the mind. When the mind is under the influence of false ego, the conditioned jiva cannot differentiate between SPIRITUAL REALITY and TEMPORARY REALITY. The material world —although is REAL, since is one of Krishna’s eternal energies that manifests in cyclic intervals— seems unreal or just as a dream to the Mayavadi philosopher. Nonetheless, a dream is perfectly real when taking into consideration its impressions in the conditioned jiva’s emotional subtle body. The material world is temporary as well as the conditioning of the jiva is also temporary, since it’ll surely end. Nonetheless, this world is a temporary reality, as a shadow is the subtlest extension of the solid reality of the person wherefrom it springs from. Therefore the jivas’ entanglement while in the material word is considered as a dream-like existence, when compared to the eternal identity of the soul. Any length of time within the temporary REALITY of this world, when placed in contrast with the eternal spiritual identity of the soul, is like the illusory effect of a person’s shadow. Under the bright light of self-enlightenment the REAL person continues to exist, while the REAL shadow gradually diminishes, however, to deny the REALITY of the shadow is to deny the real existence of the real person who is its source.

We feel confident that aspirant Vaishnavas who have distracted themselves from the light of the Bhagavatam offered through the eternal Bhaktivedanta Purports, after having temporarily embraced the patanavada theory may soon reconcile their misunderstandings and openly declare that: IN VAISHNAVISM, THE PATANAVADA CONCEPTION ONLY APPLIES AS BHOUMA-PATANAVADA OR THE FALLING DOWN FROM THE PERSONAL COMPANY WITH SRI KRISHNA WHILE HE IS PERFORMING HIS EARTLY PASTIMES OR BHOUMA-LILAS, AND NEVER FROM KRISHNALOKA OR ANY OF THE VAIKUNTHALOKAS.




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