Jiva-tattva as it is

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As a dedicated servant of Srila Bhaktisiddhanta Saraswati Prabhupada, the mission of A.C. Bhaktivedanta Swami Srila Prabhupada is to spread the teachings of Sri Chaitanya Mahaprabhu thorough the whole world. By doing so he is delivering all sincere seekers from philosophical misconceptions that lead to nirvishesha (Impersonalism) and shuniavada (Voidism).

To aspiring Vaishnavas, Voidism is worst than Impersonalism. Even worst than Impersonalism is Antipersonalism. Antipersonalism is found in Biblical contents declaring that a personal God has to share a portion of His creation with a fallen angel, who became His envious eternal contender (Lucifer), and exclusive ruler of the eternal hell. To learned Vaishnavas this assumption only leads to atheism.
Biblical account declares that God withdraws His mercy, compassion, and causeless love for His direct associates Adam and Eve while they were in Paradise. Adam and Eve broke their allegiance to God after surrendering to Lucifer’s temptation. Lucifer, in the shape of a snake, convinced Eve to tempt Adam about eating an apple from an already designated “forbidden tree.”
Vedic account declares that all trees in the spiritual world of Krishnaloka and Vaikuntha are kalpa-vrikshas, or wish-fulfilling trees, and that there is no trace of mundane envy in their inhabitants. If a leaf falls from a kalpa-vriksha it is for Krishna’s ultimate pleasure. Further Vedic description declares that all inhabitants of Krishnaloka and Vaikunthalokas are nitya-siddhas, or eternally liberated associates of the Lord. Therefore, they never fall down from their eternally established personal and direct association with their beloved Lord, Who is All Attractive—thus known as “Krishna.”

Biblical accounts tell about the most beautiful angel who became envious of God, thus falling from grace God gave him a dreadful realm called Hell to rule. However, Vedic literature explains how the external energy of God (bahiranga-shakti) can cover the living entity (tatastha-jiva) inner identity as an eternal servant of God that is meant to live in God’s eternal company in the internal energy (antaranga-shakti) of His spiritual realm. Nonetheless the tatastha-jiva —who constitutionally belongs to Krishna’s’ internal potency—, also conforms Krishna’s marginal potency (Tatastha-shakti). In Vedic literature here are extensive and detailed descriptions of innumerable events in the course of the mundane creation (bahiranga-shakti), and the agents of the external energy of God, who are in charge of its management (mayadevi, kali, etc.). The conclusion is that Sri Krishna and His energies are not different, however He is personally controlling everything and every aspect of His creation through His diverse agents. These agents are all subordinates in love towards Him. Even the hellish planetary systems are under His indirect SUPERvision.

The Bible gives detailed information regarding the different covenants, or an agreement that brings about a relationship between God and His chosen people. Nonetheless, followers of the Bible can become disoriented thinking that to be “chosen” means a status that the very God is forced to honor, even if claimed by birthright rather than by the qualifications of being His true follower or lover. This same mentality is found amongst the followers of Vedic culture, who place their physical birth within a family from a bona fide link to God’s descendants, above their actual spiritual qualification. Spiritual birth or spiritual initiation, only takes place after accepting a bona fide sad-guru or a true follower and pure devotee of God—which could even be of a lower social, intellectual or religious background. This particular qualification is described in Bhagavad-gita by Lord Krishna, and is the test of a real spiritual seeker. Subsequently, it is also the test of a genuine spiritual process, particularly for this age of quarrel and disqualifications known as Kali-yuga.
Vedic literature gives account of personal associates of God (nitya-siddhas), who descend or fall down to the material world with the sole purpose to fulfill His desires. Therefore, the Vedic covenant between God and His eternal servants is established on the basis of the exclusive personal service of God, and only whenever He needs His eternal servants to fulfill His sweet needs for transcendental pastimes. Otherwise, according to Vedic literature it is a fact that nobody falls from the spiritual world, where the intimate personal associates of God reciprocate with Him in loving exchanges, and eternally live under His loving tutelage.

Nonetheless, within Vedic literature it is also described in detail the fall down from the personal engagement with God. This fall down exclusively occur during particular events within the material creation, wherever Sri Krishna or Lord Narayana are performing Their pastimes (bhouma-lilas). The places on earth where Sri Krishna or Lord Narayana perform Their transcendental pastimes are known as tirthas or holy dhamas. They are geographically located in the country known as India since 1947, and known in the Vedas as the center of Bharata-varsa. Sri Krishna offers eternal protection to His devotees in the spiritual and material worlds, however in the material world He is totally impartial to the conditioned living entities (nitya-baddhas). Thus He offers the results of the living entities’ fruitive work in the form of good or bad karma. Krishna’s principle of impartiality within the material world is always based on His true observance of the conditioned living entities’ free will. He personally declares in Bhagavad-gita that He reciprocates proportionally to the seekers’ interest and selfless surrender.

The execution of free will of the nitya-baddhas is based in the faculty to hold both: negative and positive capacity of choice to serve or not their constitutional Lord. Once a nitya-baddha fully surrenders to the Lord, his/her negative choices gradually began to diminish due to the acceptance of the path of the regulative principles of bhakti-yoga given by a bona fide spiritual master.

Krishna’s eternal partiality towards His intimate associates is the true observation of His personal love for them. The loving relationship of the nitya-siddha devotees is established in pure devotion, and is based on their eternal predisposition to positively execute their eternal individual free will. In actuality, nobody falls from Krishnaloka or Vaikuntha since the nitya-siddhas fully perform their activities under the category of positive free will. Positive free will is based in love for the Lord, whereas negative free will is based on envy towards Him. Negative free will is only performed in the material world.
It is understood therefore that the fall down of the nitya-baddha is merely a distraction from the Lord’s personal presence or vicinity, and this is known as “forgetfulness.” This should NOT be misconstrued as if the nitya-siddha jiva could also become forgetful in the spiritual world. The nitya-siddhas’ forgetfulness ONLY occurs in bhouma-lila under the strict survey of yoga-maya and Never under mahamaya. Mahamaya never affects the nitya-siddha parikaras of the Lord. Mahamaya ONLY affects the nitya-baddha-jivas that have fallen down from the tatastha region where the tatastha-shakti of the Lord operates. When the eternal associates of the Lord come to the material world, they do so under the supervision of Yogamaya. Therefore, they are NOT meant to be considered "fallen" jivas.

The nitya-baddha’s spiritual body is eternally lying in a dormant seed-form within the spiritual spark-shape of every living entity. Although the fall down of the eternal personal associates of God involves the acceptance of a material physical body, they never lose their already manifested constitutional identity in their spiritual bodies, thus is not a real fall down, since their consciousness continues the same. They retain their spiritual bodies eternally. The spiritual bodies of the nitya-siddhas become temporarily covered to execute their transcendental pastimes within the material world. They are revealed again immediately after their pastime with the Lord in the material world (bhuma-lila) is accomplished. The activities of the nitya-siddha devotees involving coming down to the material world are performed for their Lord’s pleasure. They are always linked to the Lord, since remain under the Lord’s protection at all times.

This is the essence of the Lord’s performance of His eternal pastimes while in the material world, either with His nitya-siddha or nitya-baddha devotees. Constitutionally all are His devotees, also known as His part and parcels or vibhinamsha separate expansions, which are endowed with minute independence. This understanding opens up to the further understanding of Dhama-Tattva, or the truth about the Lord’s relationship with His parts and parcels while performing His eternal manifestations within the material creation. The Lord personally comes down to the material world to deliver His nitya-baddha devotees when there is an increment of irreligion, and to do so He also brings His entourage of nitya-siddhas.

The Biblical references of a rebel angel who, acting against God’s will establishes an independent kingdom where God has not ultimate control —since entering into his kingdom or Hell is for eternity, and God would not reverse such rule— is atheistic or Antipersonal philosophy. The concept of God as the all-powerful Supreme Person is not fully accomplished if He cannot deliver or doesn't want to deliver the fallen souls from Hell. Ultimately, Antipersonalistic philosophy only leads to atheism.

Vedic theology on the other hand, is comprised of complete philosophical references, which include and conclude with the understanding of the complete loving psychological behavior of God (sarva-rasasar). The conclusion of Vedic theology is that God —or the Absolute Truth— is in control of everything that exists. Furthermore, the Vedic conception of the Absolute Truth also offers the understanding that Voidism, Impersonalism and Personalism are eternal integral components of the Absolute Truth. However, in a further philosophical analysis Vaishnava philosophy demonstrates that Voidism and Impersonalism are accommodated within Personalism, particularly when referring to the living entities’ ultimate and most embracing spiritual pleasure.

The Vedic theology of a personal God, which establishes Personalism is known as Vaishnavism, and implies those who follow Krishna, Narayana or Vishnu. Vaishnava or Personalistic literature describes how Voidism (shuniavada) and Impersonal (nirvishesha, or brahmavada and mayavada) conceptions exist as subordinates of Personalism (bhaktivada). This understanding begins with the study of Srimad Bhagavatam or the description of the sweet activities of God, and fulfills it with the study of Sri Chaitanya Charitamrita or the biographical description of Sri Chaitanya Mahaprabhu’s nectarean activities. These literatures offer detailed account of the complete spiritual and material creations, leading to conceive Vedic theology and cosmology in detail. Such transcendental books clearly describe the impersonal existence within the Lord’s spiritual creation (brahmajyoti), the void existence (viraja area) located at the threshold of the material creation, and detailed information of spiritual realms (Vaikunthas).

Impersonalism and Voidism are subordinate to Personalism since the Brahman existence that the impersonalists aim to reach as their ultimate goal, and the Viraja River that the Voidists (Buddhists) aim at as their ultimate goal, are integral and functional parts of the Absolute Truth within the Personalistic or Vaishnava conception. Because Voidism and Impersonalism cannot perfectly contain Personalism within its postulates, they lack the amplitude expected from a conception that claim absoluteness.

Brahman existence or the impersonal identity of Krishna is the manifestation of His bodily effulgence in the form of His infinite separate expansions (vibhinamshas), or individual living entities in their constitutional form as spiritual sparks in passive mood (shanta-rasa), that eternally manifest from His transcendental body. Moreover, the Voidistic (shuniavada) conception proper of Buddhism is found in the Viraja River, or the intermediate area (tatastha) between the spiritual and material creations.

The first philosophical misconception ever found in the Vedas declaring that an inhabitant of Krishnaloka or Vaikunthaloka —who although personally engaged in the direct service of Sri Krishna or Narayana— falls down to the material world due to envy, was introduced officially within ISKCON the International Society for Krishna Consciousness, after the physical departure of its Founder-acharya Srila Prabhupada. The ISKCON society was founded by A.C. Bhaktivedanta Swami Prabhupada in 1965, and the Antipersonalist philosophy declaring that intimate personal associates of the Lord fall down to the material world due to envy —giving way to the Sanskrit term “patanavada”— was introduced by some senior members of the society around 1982, shortly after his physical departure in November 13th, 1977. Nonetheless, the patanavada philosophy was officially introduced through the ISKCON GBC (General Body Commission) Resolutions Nos. 79-80/1995. These resolutions were prompted in response to the Resolution No. 87 of March 4th, 1990 that stated: “To establish wherefrom the living entity manifests and falls down.”

The main philosophical support to substantiate Resolutions Nos. 79-80/1995 is a paper claiming to be written by Srila Prabhupada, which is known as Crow And Tal-Fruit Logic. Contrary to Srila Prabhupada’s regular behavior of writing instructions to his students directly on his letters, this paper was separately sent (?) as an attachment on a letter to one of his students in July 6th, 1972. Proper investigation confirms that such letter does not exist in Srila Prabhupada’s Archives or Database.

Assessment of the ISKCON GBC Resolutions Nos. 79-80/1995 was established after the ISKCON GBC PRESS publication entitled “Our Original Position.” This publication was compiled in 1996, and according to the authors it presents evidences from Srila Prabhupada’s purports —known as Bhaktivedanta Purports— that confirm the fall down of the nitya-siddhas due to envy. Therefore this publication officially established within ISKCON the Antipersonal philosophy of falling down from the Lord’s personal company.

Although the author of this compilation was not intending to present this dissertation to the general public including historical data in detail, he was impelled to do so. The main purpose of this dissertation is NOT to establish in detail wherefrom and how the jiva falls into the material world—which is the purpose of the ISKCON-GBC Resolution No. 87/1990. The main purpose of this dissertation is to prove the inquisitive reader that Srila Prabhupada’s eternal Bhaktivedanta Purports are NOT ambiguous as Resolutions Nos. 79-80/1995 by the ISKCON-GBC literally dictates. Another purpose is to expose the MAYAVADA context included in the ISKCON GBC-PRESS publication “Our Original Position,” printed in 1996 and established as the ISKCON siddhanta on Jiva-Tattva.

The compiler of this dissertation has absolute faith on Srila Prabhupada’s decision to establish a committee of spiritual leaders for his society, which is known as the ISKCON-GBC. What he is about to present herein, probes the philosophical deviations that limit Srila Prabhupada’s Bhaktivedanta Purports to AMBIGUOUS considerations, when presented as if Srila Prabhupada explains that a jiva falls from Goloka Vrindavana instead of from Gokula Vrindavana, and such anomaly should be DULY corrected.

Furthermore, the spiritual leadership of the ISKCON-GBC has been tinged by the AMBIGUOUS presentation of Resolutions Nos. 79-80/1995, and the ISKCON-GBC PRESS publication entitled “Our Original Position,” which includes Mayavada context. The author of this compilation aims to assist the ISKCON-GBC leadership to adjust the philosophical deviation proclaiming that a jiva falls from Goloka (when such FACT exclusively happens from the Lord's earthly pastimes bhouma-lila, after the jiva’s enter the mundane creation from the Tatastha area or Viraja River exclusively; NEVER from the spiritual world), and officially set the record straight for all generations to join Srila Prabhupada’s ISKCON movement.

Some aspirant Vaishnavas may find the following statements below somehow offensive towards aspirant Vaishnavas promoting the patanavada theory. However, after thoroughly read and then studied this full dissertation, they will surely have to concede that our statements follow the true reasoning and logic of philosophical speculation, which is based on the transcendental formula of guru-sadhu-shastra. The sincere inquisitive seeker will find the assertions found below further confirmed by the authority of the Bhaktivedanta Purports, which are the exclusive basis of this complete dissertation entitled Tatastha-shakti-tattva As It Is. Our humble service to the Vaishnava community has simply been to compile them chronologically in light of the Vedas, Srila Prabhupada's authority through his perfect UNAMBIGUOUS statements, and by inference our observations and commentaries.

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