Jiva-tattva as it is



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Cc. Adi 2.37

Purport by Srila Prabhupada: “The material world, full of conditioned souls trying to lord it over matter, is a manifestation of the external energy of the Supreme Lord, and the spiritual world, full of perfect servitors of the Lord, is a manifestation of His internal energy. Since all living entities are minute sparks of the Supreme Personality of Godhead, He is the Supreme Soul in both the ma­terial and spiritual worlds.”

SB 4.3.23, 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.”

Bg. 1.24, BHAKTIVEDANTA PURPORT: “As a great devotee of Krishna, he could not forget Krishna even for a moment, because that is the nature of a devotee. Either in waking or in sleep, a devotee of the Lord can never be free from thinking of Krishna's name, form, qualities and pastimes. Thus a devotee of Krishna can conquer both sleep and ignorance simply by thinking of Krishna constantly. This is called Krishna consciousness, or samadhi.”

Bg. 4.5, BHAKTIVEDANTA PURPORT: “The Lord is described in the Brahma-samhita as infallible (achyuta), which means that He never forgets Himself, even though He is in material contact. Therefore, the Lord and the living entity can never be equal in all respects, even if the living entity is as liberated as Arjuna. Although Arjuna is a devotee of the Lord, he sometimes forgets the nature of the Lord, but by the divine grace a devotee can at once understand the infallible condition of the Lord, whereas a non-devotee or a demon cannot understand this transcendental nature. Consequently these descriptions in the Gita cannot be understood by demonic brains. Krishna remembered acts, which were performed by Him millions of years before, but Arjuna could not, despite the fact that both Krishna and Arjuna are eternal in nature. We may also note herein that a living entity forgets everything due to his change of body, but the Lord remembers because He does not change His sach-chid-ananda body. He is advaita, which means there is no distinction between His body and Himself. Everything in relation to Him is spirit—whereas the conditioned soul is different from his material body.”

Bg. 15.41-42, BHAKTIVEDANTA PURPORT: “Arjuna did not know how many times he may have dishonored Krishna by addressing Him "O my friend," "O Krishna," "O Yadava," etc., without acknowledging His opulence. But Krishna is so kind and merciful that in spite of such opulence He played with Arjuna as a friend. Such is the transcendental loving reciprocation between the devotee and the Lord. The relationship between the living entity and Krishna is fixed eternally; it cannot be forgotten, as we can see from the behavior of Arjuna. Although Arjuna has seen the opulence in the universal form, he cannot forget his friendly relationship with Krishna.”

Bg. Introduction: “Arjuna was in a relationship with the Lord as friend. Of course there is a gulf of difference between this friendship and the friendship found in the material world. This is transcendental friendship, which cannot be had by everyone. Of course everyone has a particular relationship with the Lord, and that relationship is evoked by the perfection of devotional service. But in the present status of our life, not only have we forgotten the Supreme Lord, but we have forgotten our eternal relationship with the Lord. Every living being, out of the many, many billions and trillions of living beings, has a particular relationship with the Lord eternally. That is called svarupa. By the process of devotional service, one can revive that svarupa, and that stage is called svarupa-siddhi—perfection of one's constitutional position. So Arjuna was a devotee, and he was in touch with the Supreme Lord in friendship.”

Bg. 4.35, BHAKTIVEDANTA PURPORT: “We are all meant to satisfy Krishna. By maya alone Arjuna thought that the temporary bodily relationship with his kinsmen was more important than his eternal spiritual relationship with Krishna. The whole teaching of the Gita is targeted toward this end: that a living being, as Krishna's eternal servitor, cannot be separated from Krishna, and his sense of being an identity apart from Krishna is called maya. The living entities, as separate parts and parcels of the Supreme, have a purpose to fulfill. Having forgotten that purpose since time immemorial, they are situated in different bodies, as men, animals, demigods, etc. Such bodily differences arise from forgetfulness of the transcendental service of the Lord. But when one is engaged in transcendental service through Krishna consciousness, one becomes at once liberated from this illusion.”

Bg. 18.73, BHAKTIVEDANTA PURPORT: “The constitutional position of a living entity, represented by Arjuna, is that he has to act according to the order of the Supreme Lord. He is meant for self-discipline. Sri Chaitanya Mahaprabhu says that the actual position of the living entity is that of eternal servant of the Supreme Lord. Forgetting this principle, the living entity becomes conditioned by material nature, but in serving the Supreme Lord he becomes the liberated servant of God. The living entity's constitutional position is to be a servitor; he has to serve either the illusory maya or the Supreme Lord. If he serves the Supreme Lord he is in his normal condition, but if he prefers to serve the illusory, external energy, then certainly he will be in bondage. In illusion the living entity is serving in this material world.”

Bg. 7.15, BHAKTIVEDANTA PURPORT: “We get information from revealed scriptures that when the baby is in the mother's womb (an extremely uncomfortable situation) he prays to God for deliverance and promises to worship Him alone as soon as he gets out. To pray to God when he is in difficulty is a natural instinct in every living being because he is eternally related with God. But after his deliverance, the child forgets the difficulties of birth and forgets his deliverer also, being influenced by maya, the illusory energy.”

Bg. 8.14, BHAKTIVEDANTA PURPORT: “Generally, the bhakti-yogis are engaged in five different ways: (1) shanta-bhakta, engaged in devotional service in neutrality; (2) dasya-bhakta, engaged in devotional service as servant; (3) sakhya-bhakta, engaged as friend; (4) vatsalya-bhakta, engaged as parent; and (5) madhurya-bhakta, engaged as conjugal lover of the Supreme Lord. In any of these ways, the pure devotee is always constantly engaged in the transcendental loving service of the Supreme Lord and cannot forget the Supreme Lord, and so for him the Lord is easily attained. A pure devotee cannot forget the Supreme Lord for a moment, and similarly the Supreme Lord cannot forget His pure devotee for a moment.”

Bg. 11.3, BHAKTIVEDANTA PURPORT: “Arjuna's addressing the Lord as purushottama is also significant. Since the Lord is the Supreme Personality of Godhead, He is present within Arjuna himself; therefore He knows the desire of Arjuna, and He can understand that Arjuna has no special desire to see Him in His universal form, for Arjuna is completely satisfied to see Him in His personal form of Krishna.”

SB 5.12.11, BHAKTIVEDANTA PURPORT: “What, then, is the ultimate truth? The answer is that non-dual knowledge is the ultimate truth. It is devoid of the contamination of material qualities. It gives us liberation. It is the one without a second, all-pervading and beyond imagination. The first realization of that knowledge is Brahman. Then Paramatma, the Supersoul, is realized by the yogis who try to see Him without grievance. This is the second stage of realization. Finally, full realization of the same supreme knowledge is realized in the Supreme Person. All learned scholars describe the Supreme Person as Vasudeva, the cause of Brahman, Paramatma and others.”


According to Srila Prabhupada, the shastras and the previous acharyas “Vaikuntha is that place from which no one ever falls down” (Srimad Bhagavatam 2.9.10 / 3.16.26 / 6.1.34-36 / 7.1.35 / 10.4.13). The living entity (tatastha-jiva) belongs to Lord Krishna’s marginal potency (tatastha-shakti), therefore Srila Prabhupada quotes shastra and the acharyas to explain that he jiva in his original position is pure spirit as a spiritual spark, and as part and parcel of Krishna is constitutionally Krishna conscious in the stage of Vasudeva consciousness (pure Krishna consciousness when Krishna is without the company of His internal energy). To exercise its free will the jiva manifests—and if independently so wishes falls down to the material world—from the tatastha area, or the void area of “non-differentiated activities” between the spiritual and material worlds. On the other hand, if the jiva so wishes, it can go “back to Godhead” wherefrom originally manifested:

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

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

SB.4.22.31, BHAKTIVEDANTA PURPORT: “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.”
Bg. 18.78, BHAKTIVEDANTA PURPORT: “The living entity in his original position is pure spirit. He is just like an atomic particle of the Supreme Spirit. Thus Lord Krishna may be compared to the sun, and the living entities to sunshine. Because the living entities are the marginal energy of Krishna, they have a tendency to be in contact either with the material energy or with the spiritual energy.”
Cc. Madhya. 22.105, BHAKTIVEDANTA PURPORT: “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 and kirtana, hearing and chanting.”
Cc. Madhya. 10.166, BHAKTIVEDANTA PURPORT: “Brahmananda Bharati wanted to prove that there is no difference between the Supreme Lord and the jiva, whereas Chaitanya Mahaprabhu wanted to prove that He and Brahmananda Bharati were jivas and that although the jivas are Brahman, they are many but the Supreme Lord, the Supreme Brahman, is one.”
Cc. Madhya 10. 168, BHAKTIVEDANTA PURPORT: “Living entities rest on the Brahman effulgence, the bodily rays of the Supreme Personality of Godhead.”

KRISHNA BOOK. CH 89 - The Superexcellent Power of Krishna,

BHAKTIVEDANTA PURPORT: “The brahmajyoti is a combination of the minute particles known as spiritual sparks, or the living entities known as chitkana. The Vedic word so’ham, or ‘I am the brahmajyoti,’ can also be applied to the living entities who can also claim to belong to the brahmajyoti. In the Harivamsha, Krishna further explains, ‘This brahmajyoti is an expansion of My spiritual energy.’

SB 1.18.16, BHAKTIVEDANTA PURPORT: “So there are many instances in the transcendental histories of the world of an impersonalist who has latter become a devotee. But a devotee has never become an impersonalist. This very fact proves that on the transcendental steps, the step occupied by a devotee is higher than the step occupied by an impersonalist.”
Cc. Adi. 5 Introduction “By His internal potency, Maha-shankarshana maintains the transcendental existence of all the planets in the spiritual sky, where all the living beings are eternally liberated souls. The influence of the material energy is conspicuous there by its absence. On those planets the second quadruple manifestation is present. Outside of the Vaikuntha planets is the impersonal manifestation of Sri Krishna, which is known as the Brahmaloka. 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-lila. 5.41, BHAKTIVEDANTA PURPORT: “Shankarshana, the second expansion, is Vasudeva’s personal expansion for pastimes, and since He is the reservoir of all living entities, He is sometimes called jiva.

“The Pancharatras state that the personality of jiva called Shankarshana has emerged from Vasudeva, the supreme cause of all causes, That Pradyumna, the mind, has come from Shankarshana, and that Aniruddha, the ego, has come from Pradyumna. But one cannot say that the living entity (jiva) takes birth or is created, for such statement is against the injunction of the Vedas. As stated in the Katha Upanishad (2.18), living entities, as individual spiritual souls, can have neither birth nor death. All Vedic literature declares that all living entities are eternal. Therefore when it is said that Shankarshana is jiva, this indicates that He is the predominating Deity of the living entities.

Cc. Madhya 20.268: “That original Personality of Godhead, named Sankarshana, 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 20.269: “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.”
SB. 2.9.10, BHAKTIVEDANTA PURPORT: “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…

“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.”

KRISHNA BOOK. CH 89 - The Superexcellent Power of Krishna,

BHAKTIVEDANTA PURPORT: “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.”

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.”

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."
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 3.26.22-23: “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 falldown. 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.”

SB. 1.9.18, BHAKTIVEDANTA PURPORT: “The bewilderment regarding Sri Krishna is due to the action of His twofold internal and external energies upon the third one, called marginal energy. The living entities are expansions of His marginal energy, and thus they are sometimes bewildered by the internal energy and sometimes by the external energy. By internal energetic bewilderment, Sri Krishna expands Himself into unlimited numbers of Narayanas and exchanges or accepts transcendental loving service from the living entities in the transcendental world. And by His external energetic expansions, He incarnates Himself in the material world amongst the men, animals or demigods to reestablish His forgotten relation with the living entities in different species of life. Great authorities like Bhishma, however, escape His bewilderment by the mercy of the Lord.”

KRISHNA BOOK, Chapter 28, "Releasing Nanda Maharaja from the Clutches of Varuna."

BHAKTIVEDANTA PURPORT: “All conditioned souls under the impression of the bodily concept are working according to their particular types of body. These activities are creating their future conditional life. Because they have very little information of the spiritual world, they do not generally take to spiritual activities, which are called bhakti-yoga. Those who successfully practice bhakti-yoga, after giving up this present body, go directly to the spiritual world and become situated in one of the Vaikuntha planets. The inhabitants of Vrindavan are all pure devotees. Their destination after quitting the body is Krishnaloka. They even surpass the Vaikunthas. The fact is that those who are always engaged in Krishna consciousness and mature, pure devotional service are given the chance, after death, to gain Krishna’s association in the universes within the material world. Krishna’s pastimes are continually going on, either in this universe or in another universe. Just as the sun globe is passing through many places across this earthly planet, so Krishna-lila or the transcendental advent and pastimes of Krishna, are also going on continually, either in this or other universes. The mature devotees, who have completely executed Krishna consciousness, are immediately transferred to the universe where Krishna is appearing. In that universe the devotees get their first opportunity to associate with Krishna personally and directly. The training goes on, as we see in the Vrindavan-lila of Krishna within this planet. Krishna therefore revealed the actual feature of the Vaikuntha planets so that the inhabitants of Vrindavan could know their destination."

SB. 1.14.33: “Also, Shrutadeva, Uddhava and others, Nanda, Sunanda and other leaders of liberated souls who are constant companions of the Lord are protected by Lord Balarama and Krishna. Are they all doing well in their respective functions? Do they, who are all eternally bound in friendship with us, remember our welfare?”

BHAKTIVEDANTA PURPORT: “The constant companions of Lord Krishna, such as Uddhava, are all liberated souls, and they descended along with Lord Krishna to this material world to fulfill the mission of the Lord. The Pandavas are all liberated souls who descended along with Lord Krishna to serve Him in His transcendental pastimes on this earth. As stated in the Bhagavad-gita (4.8), the Lord and His eternal associates, who are also liberated souls like the Lord, come down on this earth at certain intervals. The Lord remembers them all, but His associates, although liberated souls, forget due to their being tatastha-shakti, or marginal potency of the Lord. That is the difference between the vishnu-tattva and jiva-tattva. The jiva-tattvas are infinitesimal potential particles of the Lord, and therefore they require the protection of the Lord at all times. And to the eternal servitors of the Lord, the Lord is pleased to give all protection at all times. The liberated souls never, therefore, think themselves as free as the Lord or as powerful as the Lord, but they always seek the protection of the Lord in all circumstances, both in the material world and in the spiritual world. This dependence of the liberated soul is constitutional, for the liberated souls are like sparks of a fire that are able to exhibit the glow of the fire along with the fire and not independently.”

SB. 10.4.13, BHAKTIVEDANTA PURPORT: “The words janma na eti indicate that these living entities remain in their original, spiritual bodies to enjoy the company of the Supreme Personality of Godhead in the transcendental abodes Vaikuntha and Vrindavana.”

Cc. Adi. 5.14

BHAKTIVEDANTA PURPORT: “Revealed knowledge may in the beginning be unbelievable because of our paradoxical [AMBIGUOUS] desire to verify everything with our tiny brains, but the speculative means of attaining knowledge is always imperfect. The perfect knowledge propounded in the revealed scriptures is [UNAMBIGUOUSLY] confirmed by the great acharyas, who have left ample commentations upon them; none of these acharyas has disbelieved in the shastras. One who disbelieves in the shastras is an atheist, and we should not consult an atheist, however great he may be. A staunch believer in the shastras, with all their diversities, is the right person from whom to gather real knowledge. Such knowledge may seem inconceivable in the beginning, but when put forward by the proper authority its meaning is revealed, and then one no longer has any doubts about it.”

SB. 1.9.18: “This Sri Krishna is no other than the inconceivable, original Personality of Godhead. He is the first Narayana, the supreme enjoyer. But He is moving amongst the descendants of King Vrishni just like one of us and He is bewildering us with His self-created energy.”

BHAKTIVEDANTA PURPORT: “The Vedic system of acquiring knowledge is the deductive process. The Vedic knowledge is received perfectly by disciplic succession from authorities. Such knowledge is never dogmatic, as ill conceived by less intelligent persons. The mother is the authority to verify the identity of the father. She is the authority for such confidential knowledge. Therefore, authority is not dogmatic. In the Bhagavad-gita this truth is confirmed in the Fourth Chapter (Bg. 4.2), and the perfect system of learning is to receive it from authority. The very same system is accepted universally as truth, but only the false arguer speaks against it. For example, modern spacecraft fly in the sky, and when scientists say that they travel to the other side of the moon, men believe these stories blindly because they have accepted the modern scientists as authorities. The authorities speak, and the people in general believe them. But in the case of Vedic truths, they have been taught not to believe. Even if they accept them they give a different interpretation. Each and every man wants a direct perception of Vedic knowledge, but foolishly they deny it. This means that the misguided man can believe one authority, the scientist, [OR THE PATANAVADI], but will reject the authority of the Vedas. The result is that people have degenerated.

As a nitya-baddha-tatastha-jiva, who is always prone to commit mistakes, it is not a real problem to have embraced the patanavada philosophical aberration; the real problem would be to continue acting as an Antipersonalist. Since time immemorial one’s innermost nature to love Krishna in selfless service —thus exercising the basic constitutional propensity to de an eternal krishnadasa—, has been obliterated by our own false ego once enacted at the tatastha region, and nothing else. Only in this sense it can be said that we are in a dream state, trying to become happy within this temporary however tangible mundane world.

Therefore one should not blame anybody else but oneself for continuing being a shuniavadi, nirvisheshi, brahmavadi, mayavadi or a simple patanavadi. In our humble consideration, the only solution to our troubles as nitya-baddhas is to conform to the path of devotional service systematically delineated by Shakti Avesha Avatara A.C. Bhaktivedanta Swami Srila Prabhupada—most preferentially within his most beloved ISKCON movement.


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