Jiva-tattva as it is



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ILLUSTRATION No. 1 (Paraphrasing HDG Srila Prabhupada’s explanation above):

Actually every person born from a set of parents is a part and parcel, or a son, of them. When influenced by the sense of independency, a son forgets this relationship and thinks in terms of a different way of life, with another different set of parents after getting married; but when he again comes to his original consciousness, he does not observe such new family designations in radical way any longer.

New family’s designations create differentiation in terms of new identity, or religious faith, clothes, neighborhood, etc. Different family designations are distinctions in terms of new material circumstances, but when one comes to one’s original family consciousness he immediately becomes one of the original descendants of the family where took birth, and thus becomes oblivious to all considerations of new identity, or religious faith, clothes, and neighborhood.
ILLUSTRATION No. 2 (Paraphrasing HDG Srila Prabhupada’s explanation above):

From the facts presented in this verse, it appears that people in general who are ISKCON members, should be controlled by the GBC, 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 —However, it is obvious that this is NOT the subject of this particular Proposal.



9— FUNDAMENTS OF THE NITYA-BADDHAS’ POSITION

THE NITYA-BADDHA-JIVAS’ INTEGRATE THE TATASTHA-SHAKTI, OR THE INTERMEDIATE ENERGY OF THE LORD LOCATED BETWEEN THE SPIRITUAL AND MATERIAL WORLDS, FOR THE PURPOSE OF ENACTING ACTIVITIES. TATASTHA-JIVAS EMANATE AS PARTS AND PARCELS OF KRISHNA BODILY EFFULGENCE IN THE SHAPE OF SPIRITUAL SPARKS. DUE TO THEIR CONSTITUTIONAL MANIFESTATION IN THE STAGE OF SHANTA-RASA THEY NEVER WERE AWARE OF THEIR DIRECT PERSONAL COMPANY WITH THE LORD IN KRISHNALOKA—WHEREFROM ORIGINALLY MANIFESTED.

ONLY AFTER ENTERING THE TATASTHA-SHAKTI OF KRISHNA, THE TATASTHA-JIVAS MANIFEST THEIR PREDISPOSITION TO ENACT ACTIVITIES. THEIR FULLY INDEPENDENT CHOICE AT THE VIRAJA AREA DESIGNATES THEM AS NITYA-SIDDHAS OR NITYA-BADDHAS.

THE NITYA-BADDHA-TATASTHA-JIVAS, WHO REVIVE THE DORMANT KRISHNA CONSCIOUSNESS WITHIN THEIR SPIRTUAL SPARK FORM —THUS FULLY MANIFESTING THEIR SIDDHA-DEHA O SPIRITUAL BODY, WHICH WAS ORIGINALLY LYING IN A SEED-DEHA FORM AS SPIRITUAL SPARK—, THUS ATTAIN, REACH, ARE PROMOTED, OR RETURN HOME —MEANING “GO BACK TO THE LORD’S ABOVE,” WHEREFROM EVERYTHING EMANATES.
THE NITYA-BADDHA-TATASTHA-JIVAS, WHO FORGETING THEIR CONSTITUTIONAL POSITION AS KRISHNA’S SERVANTS —AS CONSTITUTIONALLY EMANATED FROM KRISHNA’S ABOVE AS HIS PART AND PARCELS—, BY DINT OF EXERCISING UNALLOYED NEGATIVE FREE WILL WHILE IN THE VIRAJA AREA/REGION/STATE/STAGE OF DORMANT KRISHNA CONSCIOUSNESS OR VASUDEVA CONSCIOUSNESS, FALL DOWN AGAIN AND AGAIN TO THE MATERIAL WORLD.
THE NITYA-BADDHA-TATASTHA-JIVAS, WHO FORSAKE THEIR PERSONAL ASSOCIATION WITH THE LORD DUE TO NEGLECT, FORGETFULLNESS, OR ENVY WHILE MEETING THE LORD IN HIS BHOUMA-LILA —OR THE LORD’S TRANSCENDENTAL PASTIMES WITHIN THIS MUNDANE WORLD— FALL DOWN AGAIN TO MUNDANE ACTIVITIES WITHIN A MATERIAL BODY. HOWEVER, THEY MAY BE ALSO KILLED BY ANY OF THE LORD’S WEAPONS OR HIS OWN FIST, THUS ACHIEVING SAYUJYA-MUKTI, OR IMPERSONAL LIBERATION ON HIS ETERNAL BRAHMAN EFFULGENCE AGAIN.

10— POSITIVE AND NEGATIVE FREE WILL

C 3.15.31, BHAKTIVEDANTA PURPORT: “In the previous verse it has been clearly mentioned that the Kumaras were liberated persons. Viditatma-tattva means ‘one who understands the truth of self-realization.’ One who does not understand the truth of self-realization is called ignorant, but one who understands the self, the Superself, their interrelation, and activities in self-realization is called viditatma-tattva. Although the Kumaras were already liberated persons, they nevertheless became angry. This point is very important. Becoming liberated does not necessitate losing one's sensual activities. Sense activities continue even in the liberated stage. The difference is, however, that sense activities in liberation are accepted only in connection with Krishna consciousness, whereas sense activities in the conditioned stage are enacted for personal sense gratification.”

The Harmonist Magazine, VOL. XXIX - March 1932, Page 279, Srila Bhaktisiddhanta Sarasvati Thakura answer some queries put by Y. Jagannadham B.A. Pantulu Garu:
Question: “The Location where tatastha-shakti operates; the creation of souls and what makes them either fallen or saved; their nature before maya-shakti.
Answer: “Krishna has got innumerable shaktis of which tatastha claims the intermediate position between chit and achit-shaktis. The pure soul is not created within time, but is ever-existing, unadulterated knowledge and is endowed with eternal bliss. Creation is restricted on the plane of guna-maya. The gunas or Qualities disclose the obscured specification of the Eternity and this Creation, Sustenance and Destruction within Time and Space.

Tatastha has both the eternal power of associating with temporal as well as eternal plane. Souls who have got their stations at tatastha have got free will. Each of the Individual souls by exercising his free will can abuse or properly use his independence. He has got two different fields in two different directions. He may choose one of these for his stage. When he is in an enjoying mood and considers himself identical with the Predominating Object or the Absolute he is said to be fallen, and when he shows an aptitude for serving the Transcendental Predominating Object, he is freed from the clutches of limitation and limited enjoyments and is eternally associated in serving the Predominating. The souls in the tatastha position are not one, but many in number. They are not to associate themselves with unalloyed chit-shakti or unalloyed a-chit or maya-shakti. In tatastha position, souls do not show any activity but they are found to be in indolent state.”


11— TATASTHA AREA/STAGE/REGION/DIVISION (VIRAJA RIVER)

The "parallel worlds theory" that science-fiction writers, mundane scientists, and patanavadis hunt/hint about is nothing else that the ULTIMATE REALITY of the eternal cyclic reality of the temporary material worlds, and another of non-cyclic eternity of the spiritual worlds. Once conceded that the principle of eternity should be fully performed in the spiritual worlds, the temporary existence of the material worlds is then understood as the shadow of the Ultimate Reality reflected from the spiritual worlds.

A great mistake is to consider that the spiritual worlds do NOT have geographical parameters of differentiation, which although totally different than the mundane parameters we are accustomed to experience and "measure" herein, both have similar "tangible" characteristics. As the shadow of anything has an apparent independent identity when perceived as manifesting a slightly different shape from its source —or even a different kind of movement from the original source—, the material world is EXACTLY as the spiritual world —albeit the first is temporary and the last eternal.

THE ABSOLUTE WORLD OF KRISHNALOKA AND THE VAIKUNTHALOKA PLANETS BELONG TO THE MULTI-DIMENTIONAL EXISTENCE. HOWEVER, THE SELF-REALIZED ETERNAL ASSOCIATES OF THE LORD EXPERIENCE THE LORD'S PRESENCE FROM A THREE-DIMENSIONAL SPIRITUAL PERCEPTION.

THE PARIKARAS' SPIRITUAL PERCEPTIONS SPRING FROM THEIR SPIRITUAL BODIES, WHICH CAN STILL BE TRACED IN A SPIRITUAL "THREE-DIMENSIONAL OR GEOGRAPHICAL" LOCALIZED FORM OR ASPECT. THE TRANSCENDENTAL REALITY THUS BECOMES "TANGIBLE" UNDER SPIRITUAL PRINCIPLES OF ETERNAL FORMS, WHERE PERSONS AND THEIR AREAS OF ACTIVITIES —THOUGH MULTI-DIMENTIONAL BY NATURE— BECOME TANGIBLE TO THE PERFECT SPIRITUAL SENSES, AND THUS CAN BE PERFECTLY IDENTIFY.

THE NITYA-SIDDHAS' SENSUAL PERCEPTION IS SIMILAR TO THAT OF THE NITYA-BADDHAS, HOWEVER IS NEVER MUNDANE OR TEMPORARY. IN THE NITYA-SIDDHAS' CONSCIOUSNESS THERE IS NO SELFISHNESS, OR SOMETHING SEPARATED FROM THE LORD'S PERSONAL DIRECT PLEASURE. THIS IS THE EXCLUSIVE DIFFERENCE BETWEEN THE MUNDANE THREE-DIMENSIONAL EXPERIENCE OF THE NITYA-BADDHAS, AND THE SPIRITUAL THREE-DIMENSIONAL PERSONAL IDENTITY OF THE NITYA-SIDDHAS.

All revealed scriptures declare that to combat lust one has to develop LOVE for God. This statement does not declare that lust and love are the same, though they prove that are two sides of the same coin. The element of profound analysis thus will be to realize that as well as the shadow of an object is an ETERNAL FACT while there is light, the material worlds and the spiritual worlds eternally live TOGETHER —while the spiritual worlds are eternally illuminated and the material worlds are NOT, being its shadow.

Thus the spiritual existence is full of activities in its constitutional identity, and inactivity while considering its constitutional LIGHT. Everything in the spiritual world has feelings, shape or form, and activities. The LIGHT of the spiritual world is conformed of spiritual sparks or living entities. The place where the living entities enact activities —which also conform the LIGHT of the spiritual realm— is the threshold of both the spiritual and mundane realms. It'll be as the line that divides both sides of the same coin, although it could be said that such line does NOT divide but UNITES both. Whatever the particular concept, both lead to the fact that absence of light gives path to darkness. Thus when the spiritual components of the LIGHT need to enact their inherent nature as active beings, they do so from the intermediate area between both sides of the ABSOLUTE TRUTH that eternally contains the spiritual AND the material worlds —though the first is eternal and the latter manifest in cyclic eternal intervals. This is the difference between Vaishnava philosophy, which declares the material worlds to be REAL, and Mayavada philosophy that declares everything to be illusory.


12— ELEMENTS OF PROOF THROUGH THE BHAKTIVEDANTA PURPORTS

Cc. Madhya 8.64, BHAKTIVEDANTA PURPORT: “Devotional service mixed with non-Vedic speculative knowledge is certainly not pure devotional service. Therefore Srila Bhaktisiddhanta Sarasvati in his Anubhashya preaches that self-realization following the execution of ritualistic ceremonies is in the neutral stage between liberation and conditioned life. It is a place beyond this material world, in the river Viraja, where the three modes of material nature are subdued or neutralized in the unmanifest stage. However, the spiritual world is a manifestation of spiritual energy and is known as Vaikunthaloka, “the place where there is no anxiety.” The material world, known as brahmanda, is the creation of the external energy. Between the two creations—the material creation and the spiritual creation—is a river known as Viraja, as well as a place known as Brahmaloka. Viraja-nadi and Brahmaloka are shelters for living entities disgusted with material life and inclined to impersonal existence by way of denying material variegatedness. Since these places are not situated in the Vaikunthalokas, or the spiritual world, Sri Chaitanya Mahaprabhu proclaims them to be external. In the Brahmaloka and Viraja-nadi, one cannot conceive of the Vaikunthalokas. Brahmaloka and Viraja-nadi are also attained after difficult austerities, but in these realms there is no understanding of the Supreme Personality of Godhead and His transcendental loving service. Without such spiritual knowledge, simple detachment from material conditions is but another side of material existence. From the spiritual point of view, it is all external.”

Cc. Madhya 15.172: “Just as there are millions of fruits on the utumbara tree, millions of universes float on the waters of the river Viraja.”

BHAKTIVEDANTA PURPORT: “Viraja is a river that divides the material world from the spiritual world. On one side of the river Viraja is the effulgence of Brahmaloka and innumerable Vaikuntha planets, and on the other side is this material world. It is to be understood that this side of the Viraja River is filled with material planets floating in the Causal Ocean. The name Viraja indicates a marginal position between the spiritual and material worlds, but the Viraja River is not under the control of the material energy. Consequently it is devoid of the three gunas.


Cc. Madhya 19.153, BHAKTIVEDANTA PURPORT: “There is a river, or causal ocean, between the spiritual and material natures, and this river is free from the influence of the three modes of material nature; therefore it is called Viraja. The prefix vi means vigata (“completely eradicated”), and rajas means “the influence of the material world.”

Cc. Madhya 19.153: “As one waters the bhakti-lata-bija, the seed sprouts, and the creeper gradually increases to the point where it penetrates the walls of this universe and goes beyond the Viraja River between the spiritual world and the material world. It attains brahma-loka, the Brahman effulgence, and, penetrating through that stratum it reaches the spiritual sky and the spiritual planet Goloka Vrindavana.”

BHAKTIVEDANTA PURPORT: “Devotional service is specially meant for the Supreme Personality of Godhead, and it is beyond this material range. There is a river, or causal ocean, between the spiritual and material natures, and this river is free from the influence of the three modes of material nature; therefore it is called Viraja. The word vi means vigata (completely eradicated), and rajah means ‘the influence of the material world.’ On this platform a living entity is completely free from material entanglement.”


(NOTE: Capital text between brackets added for clarification.)
Srila Prabhupada’s Letter of 9 October 1971:

“So far your question, the soul is fundamentally pure but he has an aptitude to come to the impure state of material contamination. He is therefore called tatastha or marginal. He has got the liberty of staying within the pure state or becoming contaminated. That is his choice. This marginal point can be understood in this way; just like you are standing on the shore of the sea. So you can remain on the land or sometimes you can jump into the water to enjoy as you will see on the beaches. So many young boys are enjoying. But that is dangerous at the same time. One who does not know swimming expertly well he may become drowned. Similarly the soul from the spiritual platform [CONSTITUTIONALLY MANIFESTED AS A SPIRITUAL SPARK] sometimes jumps over the material ocean of nescience. The Vedic knowledge gives him specific instruction how to swim over but if he is a rascal, he does not take the instruction through the bona fide representative, the spiritual master, and he becomes drowned. That is the position. The Vedic instruction is so nice that the soul, when he jumps over this material ocean, the Vedic instruction teaches him how to swim and come back again to the shore. This swimming process, according to Vedic instruction, is called sacrifice, charity and penance. One who learns these techniques of swimming over the ocean of nescience, he goes back to home, back to Godhead. One who does not take to this swimming process, he becomes drowned. In the Bhagavad-gita this is stated iccha dvesa samutthena... sarge yanti parantapa which means deluded by DESIRE TO ENJOY THE MATERIAL WORLD and BECOMING envious of Krishna, one comes to this material world. (Bhagavad-gita, 7.27). So read our literature PROFUSELY and you will get sufficient knowledge.”


IMPORTANT OBSERVATION

OUR COMMENTARIES ON THE ABOVE LETTER ARE ADDED IN CAPITAL LETTERS, BETWEEN BRAKETS:
He [THE JIVA] is therefore called tatastha or marginal. He has got the liberty of staying within the pure state [OF PURE CONSTITUTIONAL KRISHNA CONSCIOUSNESS, KNOWN AS VASUDEVA] or becoming contaminated” [BY CHOSING TO LEAN TOWARDS THE MATERIAL WORLD FROM THE TATASTHA REGION OR VIRAJA RIVER].

That is his choice. This marginal point [WHILE IN THE VOID REGION OF THE TATASTHA OR VIRAJA RIVER] can be understood in this way; just like you are standing on the shore of the sea. So you can remain on the land or sometimes you can jump into the water to enjoy.” [THE POSIBILITY OF ENJOYMENT IS IN BOTH SIDES OF THE VIRAJA, ONE IS TRANSCENDENTAL AND THE OTHER IS MATERIAL. AS PARTS AND PARCELS OF KRISHNA THE JIVAS ARE CONSTITUTIONALLY MEANT TO ENJOY. SRILA PRABHUPADA ALREADY EXPRESSED THAT ONE CANNOT ARGUE HOW FROM PURE VASUDEVA CONSCIOUSNESS (KRISHNA CONSCIOUSNESS WHEN KRISHNA IS ALONE, AS IN THE ATMARAMA STAGE) —WHICH IS CONSTITUTIONALLY INHERENT IN THE JIVA— FALSE EGO SPROUT. HOWEVER, THIS IS THE SITUATION IN THE VIRAJA REGION, WHEREFROM THE JIVA FALLS DOWN TO THE MATERIAL WORLD, OR GOES BACK TO GODHEAD—WHEREFROM ORIGINALLY MANIFESTED].

[PARAPHRASING SRILA PRABHUPADA]: “the soul from the spiritual platform [CONSTITUTIONALLY MANIFESTED AS A SPIRITUAL SPARK] sometimes jumps over the material ocean of nescience. The Vedic knowledge gives him specific instruction how to swim over… when he jumps over this material ocean, the Vedic instruction teaches him how to swim and come back again to the shore. [THE VIRAJA RIVER IS ALSO KNOWN AS THE PERSPIRATION FROM THE BODY OF KARANABDHISHAYI VISHNU].

[PARAPHRASING SRILA PRABHUPADA FROM THE NEXT VERSE BELOW]: “The marginal line between the material manifestation and the spiritual manifestation is the Viraja River… , which is a transcendental current flowing from the perspiration of the body of the Lord.”



[THIS EXCERPTS ARE FROM THE BHAKTIVEDANTA PURPORTS]: “On the other side of the Brahmaloka is the spiritual karana-samudra, or Causal Ocean. The material energy exists on the other side of the Causal Ocean, without touching it. In the Causal Ocean is Maha-Vishnu, the original purusha expansion from Sankarshana (CC. ADI. 5 INTRODUCTION).” “The Viraja, or Causal Ocean, is the border between the spiritual and the material world. The material energy is situated on one shore of that ocean, and it cannot enter onto the other shore, which is the spiritual sky (CC. MADHYA 20.269).” “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 (KRISHNA BOOK. CH 89 - The Superexcellent Power of Krishna).” “That original Personality of Godhead, named Shankarshana, first lies down in the river Viraja, which serves as a border between the material and the spiritual world. As Karanabdhishayi Vishnu, He is the original cause of the material creation (CC.MADHYA 20.268). “The Viraja, or Causal Ocean, is the border between the spiritual and the material world. The material energy is situated on one shore of that ocean, and it cannot enter onto the other shore, which is the spiritual sky (CC.MADHYA 20.269).”
SB 2.9.10: “In that personal abode of the Lord, the material modes of ignorance and passion do not prevail, nor is there any of their influence in goodness. There is no predominance of the influence of time, so what to speak of the illusory, external energy; it cannot enter that region. Without discrimination, both the demigods and the demons worship the Lord as devotees.

BHAKTIVEDANTA PURPORT: The kingdom of God, or the atmosphere of the Vaikuntha nature, which is called the tripad-vibhuti, is three times bigger than the material universes and is described here, as also in the Bhagavad-gita, in a nutshell. This universe, containing billions of stars and planets, is one of the billions of such universes clustered together within the compass of the mahat-tattva. And all these millions and billions of universes combined together constitute only one fourth of the magnitude of the whole creation of the Lord. There is the spiritual sky also; beyond this sky are the spiritual planets under the names of Vaikuntha, and all of them constitute three fourths of the entire creation of the Lord. God's creations are always innumerable. Even the leaves of a tree cannot be counted by a man, nor can the hairs on his head. However, foolish men are puffed up with the idea of becoming God Himself, though unable to create a hair of their own bodies. Man may discover so many wonderful vehicles of journey, but even if he reaches the moon by his much advertised spacecraft, he cannot remain there. The sane man, therefore, without being puffed up, as if he were the God of the universe, abides by the instructions of the Vedic literature, the easiest way to acquire knowledge in transcendence. So let us know through the authority of Srimad-Bhagavatam of the nature and constitution of the transcendental world beyond the material sky. In that sky the material qualities, especially the modes of ignorance and passion, are completely absent. The mode of ignorance influences a living entity to the habit of lust and hankering, and this means that in the Vaikunthalokas the living entities are free from these two things. As confirmed in the Bhagavad-gita, in the brahma-bhuta [SB 4.30.20] stage of life one becomes free from hankering and lamentation. Therefore the conclusion is that the inhabitants of the Vaikuntha planets are all brahma-bhuta living entities, as distinguished from the mundane creatures who are all compact in hankering and lamentation. When one is not in the modes of ignorance and passion, one is supposed to be situated in the mode of goodness in the material world. Goodness in the material world also at times becomes contaminated by touches of the modes of passion and ignorance. In the Vaikunthaloka, it is unalloyed goodness only.



The whole situation there is one of freedom from the illusory manifestation of the external energy. Although illusory energy is also part and parcel of the Supreme Lord, illusory energy is differentiated from the Lord. The illusory energy is not, however, false, as claimed by the monist philosophers. The rope accepted as a snake may be an illusion to a particular person, but the rope is a fact, and the snake is also a fact. The illusion of water on the hot desert may be illusion for the ignorant animal searching for water in the desert, but the desert and water are actual facts. Therefore the material creation of the Lord may be an illusion to the non-devotee, but to a devotee even the material creation of the Lord is a fact, as the manifestation of His external energy. But this energy of the Lord is not all. The Lord has His internal energy also, which has another creation known to be the Vaikunthalokas, where there is no ignorance, no passion, no illusion and no past and present. With a poor fund of knowledge one may be unable to understand the existence of such things as the Vaikuntha atmosphere, but that does not nullify its existence. That spacecraft cannot reach these planets does not mean that there are no such planets, for they are described in the revealed scriptures.

As quoted by Srila Jiva Gosvami, we can know from the Narada-pancharatra that the transcendental world or Vaikuntha atmosphere is enriched with transcendental qualities. These transcendental qualities, as revealed through the devotional service of the Lord, are distinct from the mundane qualities of ignorance, passion and goodness. Such qualities are not attainable by the non-devotee class of men. In the Padma Purana, Uttara-khanda, it is stated that beyond the one-fourth part of God's creation is the three-fourths manifestation. The marginal line between the material manifestation and the spiritual manifestation is the Viraja River, and beyond the Viraja, which is a transcendental current flowing from the perspiration of the body of the Lord, there is the three-fourths manifestation of God's creation. This part is eternal, everlasting, without deterioration, and unlimited, and it contains the highest perfectional stage of living conditions. In the Sankhya-kaumudi it is stated that unalloyed goodness or transcendence is just opposite to the material modes. All living entities there are eternally associated without any break, and the Lord is the chief and prime entity. In the Agama Puranas also, the transcendental abode is described as follows: The associated members there are free to go everywhere within the creation of the Lord, and there is no limit to such creation, particularly in the region of the three-fourths magnitude. Since the nature of that region is unlimited, there is no history of such association, nor is there end of it.


The conclusion may be drawn that because of the complete absence of the mundane qualities of ignorance and passion, there is no question of creation nor of annihilation. In the material world everything is created, and everything is annihilated, and the duration of life between the creation and annihilation is temporary. In the transcendental realm there is no creation and no destruction, and thus the duration of life is eternal unlimitedly. In other words, everything in the transcendental world is everlasting, full of knowledge and bliss without deterioration. Since there is no deterioration, there is no past, present and future in the estimation of time. It is clearly stated in this verse that the influence of time is conspicuous by its absence. The whole material existence is manifested by actions and reactions of elements, which make the influence of time prominent in the matter of past, present and future. There are no such actions and reactions of cause and effects there, so the cycle of birth, growth, existence, transformations, deterioration and annihilation—the six material changes—are not existent there. It is the unalloyed manifestation of the energy of the Lord, without illusion as experienced here in the material world. The whole Vaikuntha existence proclaims that everyone there is a follower of the Lord. The Lord is the chief leader there, without any competition for leadership, and the people in general are all followers of the Lord. It is confirmed in the Vedas, therefore, that the Lord is the chief leader and all other living entities are subordinate to Him, for only the Lord satisfies all the needs of all other living entities.

SB 4.24.34, BHAKTIVEDANTA PURPORT: “Although conditioned souls become very easily illusioned by these conditions in the material world, the Supreme Personality of Godhead, as the Supersoul, Vasudeva, is never agitated by these transformations. Therefore it is said here (kuta-sthaya) that He is always peaceful and devoid of agitation because of His prowess, which is described herein as sva-rocishe, indicating that He is illuminated by His own transcendental position. In other words, the individual soul, although within the illumination of the Supreme [AS CONSTITUENTS OF HIS BRAHMAN EFFULGENCE], sometimes falls down from that illumination because of his tiny position [AS A SPIRITUAL SPARK WHO NEEDS TO ACT FROM A VOID AREA OF NON-DIFFERENTIATED ACTIVITIES KNOWN AS VIRAJA RIVER], and when he falls down he enters into material, conditional life. The Lord, however, is not subject to such conditioning; therefore He is described as self-illuminated. Consequently any conditioned soul within this material universe can remain completely perfect when he is under the protection of Vasudeva, or when he is engaged in devotional service.
OBSERVATION

A nitya-baddha safest position is to achieve again Paramatma realization (“the Supersoul, Vasudeva”) since, as already explained, the stage of Vasudeva is also known as pure Krishna consciousness or when Krishna is alone, without the company of His internal potency. This is the CONSTITUTIONAL Krishna conscious state (shanta-rasa) of the tatastha-jivas CONSTITUTIONALLY manifesting as spiritual sparks “within the illumination of the Supreme,” as CONSTITUENTS of Krishna’s BRAHMAN effulgence.

The self-realized jivas in the stage of Paramatma realization, i.e., in the stage of pure Krishna consciousness known as Vasudeva, can “see” the all pervading nature of the Lord—and WITHIN such “vision” their own spiritual identity as Brahman. Only from this exclusive intrinsic realization, such jiva can contemplate Sri Krishna’s effulgence or Brahmajyoti INCLUDED WITHIN this material creation. However, if the shanta-rasa prevailing such jiva’s realization does NOT aspire to establish personal or emotional relationship with Bhagavan, his bhakti is not pure bhakti. Such jiva will continue in its CONSTITUTIONAL identity as a spiritual spark, without desire to manifest any of the other four rasas (dasya, shakya, vatsalya, or madhurya) already CONSTITUTIONALLY lying within itself—until willingly establishes its CONSTITUTIONAL loving service for Bhagavan, beginning from the platform of dasya-rasa.

Quoting from Srila Adi Keshava Dasa’s book “Sri Chaitanya and Raganuga Bhakti,” regarding the tatastha-jiva’s stage of shanta-rasa:

“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).





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