Jiva-tattva as it is


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This dissertation on Jiva-Tattva comprises five chapters, and is meant to please those aspirant and pure devotees of the Lord, who —as diksha or siksha disciples— are dedicated servants of Shakti Avesha Avatara His Divine Grace A.C. Bhaktivedanta Swami Srila Prabhupada, the Founder-acharya of ISKCON – the (Inclusive) International Society for Krishna Consciousness.

Each chapter could be read as a separate element form the whole compilation. It facilitates to aspirant and learned Vaishnavas with difficulties to engulf the various Bhaktivedanta Purports on jiva-tattva from different angles of analysis, all in a single compilation. The five main chapters are:




The Vedic tree of knowledge is presented in Bhagavad-gita as an inverted banyan tree, with its roots upward and the leaves and fruits downwards.

CHAPTER ONE of this dissertation attends the need of those who, in their simple-minded devotion to Srila Prabhupada and Sri Krishna, have already received revelation in their hearts about jiva-tattva. This means that they have already fixed their contemplation at the root of the inverted banyan tree, and have no doubts regarding the NEVER falling of the jivas from Krishnaloka or the Vaikunthalokas.

CHAPTER TWO of this dissertation exposes the ambiguity—under mundane duality—, of the ISKCON GBC Resolutions No. 79-80/1995, and the Mayavada philosophical context of the ISKCON GBC-PRESS publication Our Original Position.

As contemporaries of Srila Prabhupada, without the “falling down” philosophical aberration amongst us [referred herein in Sanskrit as patanavada, from patana (fallen) and vada (school of thought)], the identity of Srila Prabhupada as a special shakti-avesha-avatara of this darkest age —who so mercifully came to deliver the most fallen of mankind (nirvisheshis, brahmavadis, shuniavadis, mayavadis, and patanavadis)— would have not been so magnificently fully revealed.

The patanavada theory, which proposes the philosophical aberration that a liberated living entity in Krishnaloka or Vaikunthaloka may not be eternally so, once he/she/it leaves the direct personal and loving engagement with the Supreme Personality of Godhead due to envy, prompted our full engagement on this humble seva to the Vaishnava community.
Patanavadis perpetrators constantly endeavor to mentally speculate about the cause of fall down of the nitya-siddha or eternally liberated living entity from Krishnaloka. To that extent they try to implement their philosophical aberration imagining new alternatives. We have heard recently another theory, which considers the eternal transcendental body of a nitya-siddha companion of the Lord as always remaining in the spiritual world, while such “eternal companion” falls down to a “sub-conscious” state of existence as in a “dream condition” (nitya-baddha identity). Obviously, this concept makes the real existence of the material world a simple “sub-conscious reality,” and NOT an eternal true reality that manifests in cyclic intervals as the Vedas explain, thus extending the mayavada principle that the patanavada theory implies. In their atheistic theory, patanavadis cannot reconcile that if such "sub-conscious dream" really exist in the mind of a nitya-siddha liberated companions of the Lord in Krishnaloka or Vaikunthaloka, there would not be difference between spiritual reality and material reality.

The mental concoction proposed by patanavadis demonstrates that if such aberrant philosophy is based on a “sub-conscious reality,” it becomes impossible to properly identify “REALITY,” since prospective patanavadi students would NOT KNOW how to differentiate between the spiritual and material worlds, i.e., “real” from “illusory,” since the material creation also eternally manifests through eternal cycles comprising the three stages of Creation, Maintenance and Destruction. This is another danger of patanavada ku-siddhanta. Patanavada theory actually is Mayavada philosophy disguised as Vaishnavism. Therefore it is considered Betrayed Personalism, also known as ANTIPERSONALISM.

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 deny 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 of subtlest geographical identification —thus totally imperceptible to the mundane intellect—, and leave it to the seeker’s “intuition” to mentally speculate about it, is considered mayavada contamination. This is another reason why patanavadis cannot depict the Vedic Planetarium according to what Srimad Bhagavatam describes in detail, since all details on Srimad Bhagavatam that may contradict "modern" science are also questionable by them.

Whether the internal, marginal or external energies of Krishna, ALL have a LOCALIZED particular place of EXISTENCE. All three shaktis are therefore REAL even from the point of view of their FIELD of activities and therefore existence. The Vedas describe the spiritual world as tripad-vibhuti or “occupying” three quarters of the “whole” Absolute, and the material world is the final quarter or pada-vibhuti. Furthermore, the marginal or intermediate area of VOID activities EXISTS between both of them. It is known as TATASTHA area or VIRAJA RIVER —which is ultimately related to the particular state of consciousness of the tatastha-jiva—, and from within this area is where the tatastha-shakti of the Lord comprising the tatastha-jivas, FIRST INTERACTS whether with the spiritual or the mundane worlds.

The compilation of this dissertation does NOT aspire to specifically delineate the exact place, circumstances, psychological, and philosophical exposition of how the living entity originates and falls down to the material world. However, we believe that even such dissertation will take place on a near future, meaning that absolutely nothing in the Vedas has to be taken as dogmatic, or forcibly imposed on the students' intellects. The Vedas explain everything in terms of authority and not whimsical speculation. We are NOT under the illusion that we could delineate such esoteric exposition for all conditioned jivas to understand without strictly following the formula of guru-sadhu-shastra. The founder of the Hare Krishna movement Srila Bhaktivinoda Thakura has explained Jiva-Tattva already on his deep philosophical deliberation entitled Jaiva Dharma. Nonetheless we are NOT under the subtle influence of the mayavada context within the patanavada theory either. Therefore we have taken siksha guidance from stalwart intimate associates of Srila Prabhupada (HDG Srila B.R. Sridharadeva Goswami, and Srila Adi Keshava Dasa a.k.a Dr. O.B.L. Kapoor, PhD) and the whole parampara of the four Vaishnava schools. We have taken this task for the sole purpose to set the record that the Bhaktivedanta Purports are being interpreted by patanavadis in a way to appear ambiguous.

Our dearest spiritual master A.C. Bhaktivedanta Swami Srila Prabhupada and his dearest intimate God brothers; our dearest parama-gurudeva Srila Bhaktisiddhanta Sarasvati Thakura and his dear disciples, together with their glorious predecessors have NOT presented an ambiguous definition regarding Jiva-Tattva. The only philosophical context denying the Vaishnava conclusions —after considering the Absolute Truth as a homogeneous conglomerate of spiritual context known as Brahman, thus devoid of personality— was introduced for the first time within Vedic literature by Sripad Shankaracharya. The learned readers are therefore enthused to carefully read, to then study Srila Prabhupada’s deliberation on Sri Chaitanya Charitamrita, Madhya-lila, Chapter 6, The Liberation of Sarvabauma Bhattacharya, which delineates and defeats Sripad Shankaracharya's theory of solid oneness. Such philosophical deliberation is also analyzed on this dissertation.

The appearance of the patanavada theory in the ISKCON movement, under Srila Prabhupada’s causeless and inconceivable compassionate nature will be always revered. It will be forever remembered as a revealing event, which has substantiated the final establishment of Srila Prabhupada as the most prominent shakti-avesha-avatara for this age.

As well as Vaishnava Thakura Jesus of Nazareth accepted the special service rendered by Judas, for the ultimate welfare of his mission, Srila Prabhupada compassionately embraced not only Impersonalists (nirvisheshis) and Voidists (shuniavadis), but also Antipersonalists (patanavadis) within his holy mission. This further establishes the well-known statement: “Prabhupada Built a House Where Everyone Could Live.” Which is a practical truth, provided everyone strictly follows Srila Prabhupada, the Vaishnavas, and the Vaishnava siddhanta without ambiguity or duplicity.

CHAPTER THREE of this dissertation is entitled Jiva-Tattva Siddhanta, and contains full authoritative references from the Bhaktivedanta Purports. It is addressed to those aspirant Vaishnavas, who are somehow distracted by complex philosophical contemplation and argumentation. Surely, their active intellect —being duly occupied in jnana-yoga with their Lord— requires more references to be fully convinced about the subject. This third chapter is suited for most Vaishnava leaders of the various educational departments in ISKCON; those post-graduated in philosophy who became bewildered by unholy association; those, who mentally speculated about Srila Prabhupada’s purports being ambiguous, and finally for all those who have embraced the patanavada theory.

CHAPTER FOUR contains an analysis of Srila Prabhupada’s commentaries on Mayavada philosophy, as offered in Chaitanya Charitamrita, Madhya. Chapter 6 - The Liberation of Sarvabauma Bhattacharya, which defeats mayavada philosophical speculation.
CHAPTER FIVE of this book presents the fifth chapter from Sri Chaitanya Charitamrita, Adi-lila: The Glories of Sri Nitayanada Balarama. From the casual reader to a sincere seeker, all can learn on this chapter of Sri Chaitanya 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 perform pure devotional service through a loving engagement towards the Divine Couple (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, our humble realization tell us that without the throughout understanding of the subjects addressed 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.

The paradoxical existence of GOLOKA VRINDAVANA of the spiritual world (Krishnaloka), with its EQUAL spiritual identity located within the REALITY of this material world (Bhouma-lila), known as GOKULA VRINDAVANA, has bewildered conditioned living entities since time immemorial. The Mayavada philosophy found ground within Vaishnava philosophy through the Patanavada philosophical proposal. This occurred when the eternal UNAMBIGUOUS Bhaktivedanta Purports of Shakti Avesha Avatara A.C. Bhaktivedanta Swami Srila Prabhupada were read under the AMBIGUOUS proposal that, a living entity eternally engaged in the personal direct service with Sri Krishna in Krishnaloka, falls down to this material world due to envy. Although there is plenty unambiguous information on the contrary, patanavadis were not able to differentiate between the spiritual substance of the Lord’s pastimes within the material creation (bhouma-lila), and the same spiritual substance of His eternal abode.

Although most propounders of the Patanavada ku-siddhanta are extremely intellectually active, after failing to accept Jiva-Tattva as it is, consequently failed to recognize the basic rules of the esoteric principle of Guru-Tattva, thus forsake the association with other sadhus or senior Vaishnavas within the same philosophical school of Vaishnavism. However, pursuing mundane degrees on PhD, patanavadis humbly submitted and followed instructions from unqualified mundane professors (sikshsa-gurus) at regular materialistic Universities. It is our humble opinion that if Srila Prabhupada hinted that he wanted ISKCON to truly become a "University of the Soul," his sincere disciples must accomplish his wishes.

It seems inconceivable to the menial author of this compilation, that such intelligent and respected aspirant senior Vaishnavas were able to misconceive Srila Prabhupada’s purports, when the MOST simple understanding that a living entity ONLY falls down from the direct personal company of Sri Krishna while He is performing His transcendental pastimes WITHIN THIS MATERIAL WORLD in the TRANSCENDENTAL HOLY DHAMA is so simple to grasp.

Therefore, the Biblical “Original Sin” theory was misconstrued within Vaishnavism through tinged interpretations of Srila Prabhupada’s UNAMBIGUOUS purports. As a nitya-siddha parikara Srila Prabhupada is always “seeing” things from the Absolute platform, and patanavadis have concluded that his purports, expressing the falling down of the living entity is from Krishnaloka, when actually ONLY occur from Krishna’s bhouma-lila. When the same purports—which used to bewilder patanavada followers—are read under the light that Krishnaloka or the Vaikunthalokas, and the Lord's Holy Dhamas in the material world that He personally visits during His bhouma-lilas, are the same in TATTVA and different in RASA at once, the philosophical principles of “achintya-bhedabheda-prakash“ or the inconceivable simultaneous existence of distinction and non-distinction, will surely unfold in front of them.

Finally, the author will be forever thankful to the propounders of the patanavada theory. Due to their philosophical aberration, he has extensively researched and study the literature left behind by his dearest initiator spiritual master A.C. Bhaktivedanta Swami Srila Prabhupada. Therefore by the patanavadi’s insistence and the obvious AMBIGUITY of the ISKCON-GBC Resolutions No.79-80/1995 and their official publication “Our Original Position,” he was able to offer this dissertation as a humble service to the Vaishnava community —in his eternal seva to Srila Prabhupada, and the pure Vaishnavas.

May those who thoroughly read and sincerely study this dissertation, receive Srila Prabhupada’s blessings towards a clear understanding about Jiva-Tattva, and further realizations in Krishna consciousness. May such knowledge and realizations help them to implement Srila Prabhupada’s ISKCON mission by practicing the systematic principle of varnashrama-dharma, which leads to daivi-varnashrama, which is meant to spread throughout the whole world.

This Primordial Preface was compiled in Sri Mayapur Dhama on 28 January 2010, the most auspicious day of the advent of Sri Nityananda Prabhu—Who empowered Srila Prabhupada in his mission as a special shakti-avesha-avatara on this age of quarrel and desolation.


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