6— PRASADAMFOR TRANSCENDENTAL THOUGHT 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 with 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.
A SINCERE APPEAL
To all dear god brothers/sisters and nephews/nieces, who somehow or other are not directly involved in ISKCON – the Inclusive Society for Krishna Consciousness:
If we all honestly accept Srila Prabhupada as a very special shakti-avesha-avatara, who is empowered to reawaken the Gaura/golden age, the consequent thought is that nobody else could organize and lead a spiritual institution like him. To bestow pristine transparent enlightenment, and overcome darkness in the realm of anarchy, the grey area in the way back to godhead has to be particularly conformed. The grey area between the dark material world and the pristine spiritual world, conforming safe performance of all kinds of devotional activities, is already established by Srila Prabhupada under the Gaudiya Vaishnava denomination known as ISKCON, also known as the “Inclusive” Society for Krishna Consciousness.
Those gifted with transcendental intelligence will concede that, regardless of past handicaps, the ISKCON society engulfs all devotional attitudes to conform a “True Spiritual House Where Everybody Could Actually Live.” Such designation for Srila Prabhupada’s dearest institution should not be taken as mere sentimentalism, since follows a rational conclusion consequent of accepting him as a shakti-avesha-avatara, as literally or implicitly expressed by him on this transcendental Bhaktivedanta Purports. Only under this understanding is that we invite all aspirant and pure Vaishnavas everywhere, to either reactivate or activate their alliance with Srila Prabhupada’s ISKCON through his already established systematic process to reawaken Krishna consciousness in everyone’s heart, as unambiguously presented in his Bhaktivedanta Purports.
A.C. Bhaktivedanta Swami Prabhupada founded ISKCON as a different institution from the one founded by his dearest gurudeva Srila Bhaktisiddhanta Sarasvati Thakura Prabhupada, known as Gaudiya Math. The reason is simple: Srila Prabhupada envisioned a total different point of approach to present the same teachings of Sri Chaitanya Mahaprabhu (gaura-vani pracharine) throughout the whole world. To fulfill the orders of Srila Bhaktisiddhanta Prabhupada requesting him to preach, publish and distribute books in English language, Srila Bhaktivedanta Prabhupada had to found another institution. Therefore Srila Prabhupada’s ISKCON is the manifestation of his guru’s desire.
Therefore all sincere students and followers of Shakti Avesha Avatara Srila Prabhupada, who, due to specific circumstances, have opened separated sub-branches of Srila Prabhupada’s ISKCON are kindly, and most humbly requested to deeply consider joining his ISKCON movement, by submitting due proposals and eventually becoming direct members of his ISKCON-GBC (General Body Commission). The reason to accomplish such goal is that SAA Srila Prabhupada has systematically and thoroughly established unambiguous directives about cooperative efforts to establish Krishna consciousness throughout the whole world, by means of his eternal Bhaktivedanta Purports. Therefore, as a shakti-avesha-avatara he is empowered to unfold the most dynamic institution in the whole material universe by awakening the SANATANA-DHARMA as eternal servants of Krishna in everybody. Therefore the awakening of DAIVI-VARNASHRAMA within his ISKCON mission would be a NATURAL consequent of implementing varnashrama-dharma.
There is plenty evidence of Srila Prabhupada’s desire to UNITE all Vaishnava sampradayas. Therefore it is the duty of all his duly initiated sincere disciples to join his ISKCON movement, since such goal could well be accomplished once his ISKCON institution becomes fully HOMOGENEOUS—either philosophically and managerially. All parties should maintain their particular identities, however under the flag of Srila Prabhupada’s ISKCON society, and the general managerial directives of the ISKCON-GBC. This would further establish the practical application of Lord Gauranga’s eternal principle of UNITY IN DIVERSE based on His philosophy of achintya-bhedabheda-tattva. After doing so, the whole world would become Vaikuntha.
Srila Prabhupada is known as a true parivrajakacharya or world acharya, also known as Jagat Guru, not only because he lovingly embraced the worst of mankind known as shuniavadis, nirvisheshis, brahmavadis, mayavadis or patanavadis; moreover since through his specific instructions in his Bhaktivedanta Purports is forever initiating newcomers into his ISKCON movement (The Inclusive Society for Krishna Consciousness). All intelligent aspirant Vaishnavas would understand our humble plea. Kindly accept this warm invitation to actively participate on this unique special event.
Bowing down to the lotus feet of all readers, I beg to remain their eternal servant in SAA Srila Prabhupada and the Vaishnava’s seva,
(Sri Mayapur Dhama, 3rd February 2010 - The appearance day of Srila Bhaktisiddhanta Sarasvati Thakura Prabhupada)
Thus end Chapter Four, entitled A Rapture in Meditation, of Jiva-Tattva As It Is.JIVA-TATTVA AS IT IS
CHAPTER FIVE THE GLORIES OF LORD NITYANANDA BALARAMA
Chapter Five of this dissertation is the same Chapter Five of Sri Chaitanya Charitamrita Adi-lila entitled “The Glories of Lord Nityananda Balarama,” as published by The Bhaktivedanta Book Trust.
We decided to includethis chapter in its entirety for the following reasons:
1— Sri Balarama in Krishnaloka is the original attracting Deity, and His manifestation as Nityananda —representing the samasti-guru of Guru-Tattva— indiscriminately always attracts everybody to the lotus feet of Sri Chaitanya Mahaprabhu.
2— Sri Nityananda Prabhu empowered Shakti Avesha Avatara A.C. Bhaktivedanta Swami Srila Prabhupada, the Founder-acharya of ISKCON (International Society for Krishna Consciousness) to spread the glories and teachings of Sri Chaitanya all over the world.
3— On this particular chapter Srila Krishnadasa Kaviraja Goswami is explicitly detailing the Lord’s energies and its transformations, and Srila Prabhupada offers further details on Jiva-Tattva, and the material creation. At the end of the chapter, both Srila Kaviraja Goswami and Srila Prabhupada, offer a deep insight on the essential preliminaries of Rasa-Tattva.
Therefore from the casual reader to a sincere seeker, all can learn on this chapter of SriChaitanya Charitamrita about the essence of JIVA-TATTVA, GURU-TATTVA and RASA-TATTVA, thus comprising the systematic path of Vedic revelations known as vastu-traya (Sambhanda-jnana, Abhideya-jnana and Prayojana-jnana), i.e., understanding ones’ constitutional position (jiva-tattva) towards the establishment of an active loving relationship with the Supreme Personality of Godhead through the agency of His personal assistants (guru-tattva), and thus unfold pure devotional service through a spiritual body (rasa-tattva).
Without the throughout study of this chapter, and the consequent clear understanding of the subjects herein contained, there is not actual possibility for one to leave behind the misconceptions of shuniavada, nirvishesha, brahmavada, mayavada or patanavada ku-siddhantas.
Furthermore, since Sri Lord Nityananda Prabhu has declared that a temple depicting Vedic understanding would be constructed somewhere, in our humble realization without the throughout understanding of the subjects on this chapter would be impossible to depict the Vedic concept of the material creation and its source in refined details.
Ultimately, we are convinced that an individual that has embraced the patanavada theory, does not know how to differentiate between the Spiritual REALITY of Krishnaloka, and the eternal REALITY of the cyclic manifestation of the material worlds, and therefore would not be able to even understand the intricacies of Vedic Cosmology, comprising Srila Prabhupada’s Planetarium guidelines thoroughly delineated in details on his 14th November of 1976 letter to Mr. S.L. Dhani, in response to the latter's article in the Times of India regarding the Puranic Theory of Evolution.
The refined revelations of the transcendental science of devotion is a gift from above, which cannot be gained from down here in the material world by any means other than Lord Nityananda’s personal grace. The subtlest revelations of all three basic energies of Sri Krishna, beginning with His internal potency (antaranga-shakti), which also unfolds as His marginal and intermediate potency (tatastha-shakti), and systematically reveals as the gross manifestation comprising His material external potency (bahiranga-shakti), involves the exclusively agency of guru-sadhu-shastra. The lacking of total faith in any of these three essential components of the transcendental science of self-realization would only reveal ignorance about Sri Krishna’s potencies and His loving relationships at all. Due to such ignorance it becomes literally impossible the practice of pure devotion through revelation.
The sincere seeker is recommended to embrace the transcendental formula of revelation through guru-sadhu-shastra, instead of the ascending process of intellectual pursuance, which consequently implies mentally concocted illusions by the conditioned living entity. The independent intellectual path of devotion (jnana-yoga) is considered polluted, when it implies mental speculative ideas, which naturally manifest as lack or realization that Sri Krishna’s external potency (bahiranga-shakti) manifesting this material world is just ILLUSORY. Krishna’s material creation is ABSOLUTELY REAL, exactly as His two other essential potencies. To assert that His external material creation is illusory due to its temporary manifestation, and ignore its eternal existence through systematic cyclic periods of manifestation, is considered Mayavada philosophy. Under the pretention that one has become a PhD or a qualified scientist from a mundane University —meaning outside Srila Prabhupada’s ISKCON University of the Soul— does not qualify such persons to tri-dimensionally depict Vedic understanding —which has to be done following the formula guru-sadhu-shastra.
A Patanavadi PhD or scientist would depict his/her understanding of the spiritual world and material cosmology, leaving aside all planes of existence of the Lord’s potencies, including the Lord’s spiritual cosmology. Patanavadis would depict a temple of Vedic understanding by exclusively including elements which accent the equal position of the spiritual realm of Krishnaloka with the Lord’s Holy Dhama in the material world. The tri-dimensional depiction of such elements as the foreground, to then depict the other planes of existence in the background explicitly implies MAYAVADA concepts of homogeneous consideration.
By neglecting the understanding of the laws of parinamavada, patanavadis misconstrue the Vedic truth about “NEVER FALLING FROM GOLOKA, HOWEVER ALWAYS FALLING FROM GOKULA —AFTER HAVING FALLEN FROM THE TATASTHA REGION.
The concept that the material creation, which although is illusory since it is temporary due to its cyclic manifestations known as yugas, divya-yugas, maha-kalpas, vikalpas, and kalpas, is absolutely REAL according to Vaishnava siddhanta. To consider otherwise or to concoct theories, which denies its existence is mayavada philosophy in disguise, also known as patanavada. Even the least tinge of consideration that the Lord’s energies (antaranga, tatastha, and bahiranga) don’t REALLY have a TANGIBLE FIELD of action —though totally imperceptible to the mundane intellect—, leaving it to the seeker’s “intuition” to mentally speculate about is considered mayavada inclination.
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 STILL CAN BE LOCALIZED ALTHOUGH ARE FULLY SPIRITUAL. THE NITYA-SIDDHAS' SENSUAL PERCEPTION IS SIMILAR TO THAT OF THE NITYA-BADDHAS, HOWEVER IS NEVER MUNDANE THUS 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 EXISTENCE OF THE NITYA-BADDHAS, AND THE THREE-DIMENSIONAL SPIRITUAL PERCEPTION OF THE NITYA-SIDDHAS.
FURTHERMORE, ALTHOUGH "LOCALIZED" IN A PARTICULAR SVARUPA WITHIN THE ABSOLUTE WORLD OF KRISHNALOKA OR THE VAIKUNTHALOKAS, THE PARIKARAS OF THE LORD MAY ALSO EXTEND THEIR EXISTENCE AS IF IN A SUB-CONSCIOUS DREAM EXCLUSIVELY ADMINISTERED BY YOGAMAYA, AND THUS PERFORM ACTIVITIES FOR THE LORD'S DIRECT AND PERSONAL PLEASURE WHILE ON THE LORD'S BHOUMA-LILA. THESE PARIKARAS ARE NITYA-SIDDHAS WHO UNDER ALL CIRCUMSTANCES ENGAGED IN THE LORD'S PERSONAL AND DIRECT SEVA.
THE LORD'S PASTIMES WITH HIS ETERNAL ASSOCIATES LIKE JAYA AND VIJAYA OR JUNIOR HARIDASA, MUST NOT BE CONFUSED WITH THE NITYA-BADDHA'S CIRCUMSTANTIAL ENGAGEMENT WITH THE LORD WHILE IN HIS BHOUMA-LILA, LIKE IN THE CASE OF CHOTA HARIDASA. THE NITYA-BADDHAS' ILLUSION UNDER A SUB-CONCIOUS DREAM IS IRREAL —ALBEIT ACCEPTING THE REAL HOWEVER CYCLIC CONCEPT OF LIFE ADMINISTERED BY MAHAMAYA—, SINCE THEIR SATE OF KRISHNA (AS VASUDEVA) CONSCIOUSNESS REMAINS ESTABLISHED IN SHANTA-RASA CONSTITUTIONALLY.
THE PARTICULAR CASES OF SHISHUPALA AND DANTAVAKRA, WHO MERGED ON KRISHNA'S BODY AFTER HE KILLED THEM, ARE NOT THE SPIRITUAL DOORKEEPERS JAYA AND VIJAYA, SINCE THEY DO NOT DESCEND EVERY MILLENIUM TO PERFORM THEIR PARTICULAR PASTIME. NONETHELESS THE LORD CONTINUES TO PERFORM HIS ETERNAL PASTIMES, AND THUS CONTINUE TO LIBERATE NON-DEVOTEES INTO HIS IMPERSONAL EFFULGENCE AFTER KILLING THEM WITH HIS OWN HANDS OR PERSONAL SPIRITUAL WEAPONS.
ONLY WHEN THE NITYA-BADDHA-JIVA WILLINGLY RETURNS TO THE MATERIAL EXISTENCE FROM THE LIBERATED STAGE OF THE IMPERSONAL BRAHMAN EFFULGENCE —THUS ENACTING ITS CONSTITUTIONAL NEED TO PERFORM ACTIVITIES—, COULD EVENTUALLY ENGAGE ON VAIDHI-SADHANA-BHAKTI IN PURSUANCE OF THE PATH TOWARDS RAGANUGA-SADHANA-BHAKTI.
TO CONSIDER THAT THE NITYA-BADDHAS ARE EXPERIENCING THE SAME SUB-CONSCIOUS DREAM OR STATE OF EXISTENCE THE NITYA-SIDDHAS ALSO EXPERIENCE, IS TO MISTAKENLY IDENTIFY THE IDENTITIES OF SRIYOGAMAYA AND SRIMAHAMAYA —WHO ALTHOUGH ARE THE SAME EXACT PERSON, HAVE COMPLETELY DIFFERENT FIELDS OF ACTIVITIES.
THEREFORE, THE NEED TO UNDERSTAND THE SCIENCE OF PARINAMAVADA, OR THE LORD'S TRANSFORMATION OF ENERGIES, IS REQUIERED TO UNDERSTAND JIVA-TATTVA.
Those introspective seekers, who read and study this particular chapter in light with all explained on this book, will be able to "read" and finally "realize" the full conception of Jiva, Guru and Rasa-Tattvas —all by the causeless mercy of Srila Prabhupada and Sri Nityananda Prabhu.
SRI CHAITANYA cHARITAMRITA - Adi-lila - Chapter FIVE The Glories Of Lord Nityananda Balarama
by Srila krishnadasa kaviraja goswami
Translations and Purports by A.C. Bhaktivedanta Swami Prabhupada (NOTE: Words in capitals or bold, and underlined paragraphs of the original text were added to stress meaning. Observations between brackets by the compiler of this dissertation were also added to stress meanings.)
This chapter is chiefly devoted to describing the essential nature and glories of Sri Nityananda Prabhu. Lord Sri Krishna is the absolute Personality of Godhead, and His first expansion in a form for pastimes is Sri Balarama.
Beyond the limitation of this material world is the spiritual sky, paravyoma, which has many spiritual planets, the supreme of which is called Krishnaloka. Krishnaloka, the abode of Krishna, has three divisions, which are known as Dvaraka, Mathura and Gokula. In that abode the Personality of Godhead expands Himself into four plenary portions —Krishna, Balarama, Pradyumna (the transcendental Cupid) and Aniruddha. They are known as the original quadruple forms.
In Krishnaloka is a transcendental place known as Shvetadvipa or Vrindavana. Below Krishnaloka in the spiritual sky are the Vaikuntha planets. On each Vaikuntha planet a four-handed Narayana, expanded from the first quadruple manifestation, is present. The Personality of Godhead known as Sri Balarama in Krishnaloka is the original Shankarshana (attracting Deity), and from this Shankarshana expands another Shankarshana, called Maha-shankarshana, who resides in one of the Vaikuntha planets. 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 Brahmaloka. On the other side of 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 Shankarshana. Maha-Vishnu places His glance over the material energy, and by a reflection of His transcendental body He amalgamates Himself within the material elements.
As the source of the material elements, the material energy is known as pradhana, and as the source of the manifestations of the material energy it is known as maya. But material nature is inert in that she has no independent power to do anything. She is empowered to make the cosmic manifestation by the glance of Maha-Vishnu. Therefore the material energy is not the original cause of the material manifestation. Rather, the transcendental glance of Maha-Vishnu over material nature produces that cosmic manifestation.
Maha-Vishnu again enters every universe as the reservoir of all living entities, Garbhodakashayi Vishnu. From Garbhodakashayi Vishnu expands Kshirodakashayi Vishnu, the Supersoul of every living entity. Garbhodakashayi Vishnu also has His own Vaikuntha planet in every universe, where He lives as the Supersoul or supreme controller of the universe. Garbhodakashayi Vishnu reclines in the midst of the watery portion of the universe and generates the first living creature of the universe, Brahma. The imaginary universal form is a partial manifestation of Garbhodakashayi Vishnu.
On the Vaikuntha planet in every universe is an ocean of milk, and within that ocean is an island called Shvetadvipa, where Lord Vishnu lives. Therefore this chapter describes two Shvetadvipas—one in the abode of Krishna and the other in the ocean of milk in every universe. The Shvetadvipa in the abode of Krishna is identical with Vrindavana-dhama, which is the place where Krishna appears Himself to display His loving pastimes. In the Shvetadvipa within every universe is a Shesha form of Godhead who serves Vishnu by assuming the form of His umbrella, slippers, couch, pillows, garments, residence, sacred thread, throne and so on.
Lord Baladeva in Krishnaloka is Nityananda Prabhu. Therefore Nityananda Prabhu is the original Shankarshana, and Maha-shankarshana and His expansions as the purushas in the universes are plenary expansions of Nityananda Prabhu.
In this chapter the author has described the history of his leaving home for a personal pilgrimage to Vrindavana and his achieving all success there. In this description it is revealed that the author’s original paternal home and birthplace were in the district of Katwa, in the village of Jhamatapura, which is near Naihati. Krishnadasa Kaviraja’s brother invited Sri Minaketana Ramadasa, a great devotee of Lord Nityananda, to his home, but a priest named Gunarnava Mishra did not receive him well, and Krishnadasa Kaviraja Gosvami’s brother, not recognizing the glories of Lord Nityananda, also took sides with the priest. Therefore Ramadasa became sorry, broke his flute and went away. This was a great disaster for the brother of Krishnadasa Kaviraja Gosvami. But on that very night Lord Nityananda Prabhu Himself graced Krishnadasa Kaviraja Gosvami in a dream and ordered him to leave on the next day for Vrindavana.
Cc. Adi-lila. 5.1
Let me offer my obeisances to Lord Sri Nityananda, the Supreme Personality of Godhead, whose opulence is wonderful and unlimited. By His will, even a fool can understand His identity.
Cc. Adi-lila. 5.2
All glories to Sri Chaitanya Mahaprabhu! All glories to Lord Nityananda! All glories to Advaita Acharya! And all glories to all the devotees of Lord Chaitanya Mahaprabhu!
Cc. Adi-lila. 5.3
I have described the glory of Sri Krishna Chaitanya in six verses. Now, in five verses I shall describe the glory of Lord Nityananda.
Cc. Adi-lila. 5.4
The Supreme Personality of Godhead, Krishna, is the fountainhead of all incarnations. Lord Balarama is His second body.
BHAKTIVEDANTA PURPORT: Lord Sri Krishna, the absolute Personality of Godhead, is the primeval Lord, the original form of Godhead, and His first expansion is Sri Balarama. The Personality of Godhead can expand Himself in innumerable forms. The forms that have unlimited potency are called svamsha, and forms that have limited potencies (the living entities) are called vibhinnamsha.
Cc. Adi-lila. 5.5
These two are one and the same identity. They differ only in form. Lord Balarama is the first bodily expansion of Krishna, and He assists in Lord Krishna’s transcendental pastimes.
BHAKTIVEDANTA PURPORT: Balarama is a svamsha expansion of the Lord, and therefore there is no difference in potency between Krishna and Balarama. The only difference is in Their bodily structure. As the first expansion of Godhead, Balarama is the chief Deity among the first quadruple forms, and He is the foremost assistant of Sri Krishna in His transcendental activities.
Cc. Adi-lila. 5.6
That original Lord Krishna appeared in Navadvipa as Lord Chaitanya, and Balarama appeared with Him as Lord Nityananda.
Cc. Adi-lila. 5.7
May Sri Nityananda Rama be the object of my constant remembrance. Shankarshana, Shesha Naga and the Vishnus who lie on the Karana Ocean, Garbha Ocean and ocean of milk are His plenary portions and the portions of His plenary portions.
BHAKTIVEDANTA PURPORT: Sri Svarupa Damodara Gosvami has recorded this verse in his diary to offer his respectful obeisances to Lord Nityananda Prabhu. This verse also appears as the seventh of the first fourteen verses of Sri Chaitanya-charitamrita.