The philosophical conclusion of Buddhism is based on shuniavada, or that ultimately nothing exists, and since denies God’s existence it is an atheistic concept. Brahmavadis on the other hand, serve the Lord to enjoy their Brahman spiritual identity in communion with the Lord’s Supreme Identity as the Supreme Energetic —resulting in their circumstantial happiness (ananda) after realizing their eternal existence. Mayavadis emphatically deny the Lord’s personal existence by identifying the Absolute Truth as a solid homogeneous Brahman existence. Therefore brahmavadis are in the threshold of Personalism, while mayavadis are Antipersonalists. On the other hand, patanavadis are also Antipersonalists since they claim to worship Krishna as their ultimate goal, to then apply the Antipersonalistic principle of the mayavadis in a complete obscure manner, since it is done under the devotional dress of Vaishnava philosophy. Patanavadis reverse the mayavadis’ denial of a personal God, by conceiving serving Krishna while preserving their identity of total equality with Him, thus designated as Betrayed Personalism.
Mayavadis claim that the Supreme Brahman is unqualified, and that all living entities are the Supreme Brahman. To them the material world is just an illusion to be removed by intense practice of knowledge and austerities. The mayavada conception proclaims this material world to be unreal or non-existent, and that once becoming realized in one’s Supreme Brahman identity this false reality is as if waking up from a bad dream.
According to Personalism or Vaishnava theology the material world is real since eternally exists at cyclic or regular intervals (kalpas). Nonetheless it is illusory since it represents the perverted imagery of the eternal spiritual world, as a shadow of something or somebody is real —being an authentic aspect or reflection of its source. In this sense a shadow is equally real as also is the sun’s effulgence, since the sun’s effulgence is a genuine aspect of the sun globe. Ultimately, is the effulgence that makes the shadow to be considered real.
The following text is presented in capital letters as it thoroughly delineates the siddhanta about Jiva-Tattva. The kind reader is humbly requested to carefully read, and then study with deep scrutiny the extensive evidence from the Bhaktivedanta Purports, herein presented in page 25 (Elaboration of Proof). The extensive quotation from Srila Prabhupada's purports support the philosophical tenor of this whole dissertation.
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 HIS PRESENCE FROM A PERSONALISTIC THREE-DIMENSIONAL SPIRITUAL PERCEPTION.
THE PARIKARAS' (COMPANIONS OF THE LORD) 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 IDENTIFIED.
THE BADDHA-SIDDHAS' SENSUAL PERCEPTION IS SIMILAR TO THAT OF THE SIDDHA-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.
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 PARTICULAR MATERIAL BODY —EVEN AS DEMONS— EXCLUSIVELY ADMINISTERED BY YOGAMAYA, AND THUS PERFORM ACTIVITIES FOR THE LORD'S DIRECT AND PERSONAL PLEASURE WHILE IN THE LORD'S BHOUMA-LILA. THESE PARIKARAS ARE SIDDHA-JIVAS, AND UNDER ALL CIRCUMSTANCES ARE ALWAYS ENGAGED IN THE LORD'S PERSONAL DIRECT SERVICE. THEREFORE THEY NEVER FALL INTO ILLUSION LIKE THE BADDHA-JIVAS. THE MUKTA-JIVAS LIVE ONLY FOR THE LORD'S PLEASURE, AND THE BADDHA-JIVAS HAVE NOT DEVELOPED YET SUCH PERSONAL LOVE FOR THE LORD.
The Lord's pastimes with His eternal parikaras like jaya and Vijaya or Chota Haridasa, must not be confused with the nitya-baddhas' casual engagement with the Lord while on His bhouma-lila, like in the case of Krishna Kala Dasa. Baddha-jivas do not remember anything about the Lord since have been never personally engaged with Him in the spiritual world. Mahamaya makes baddha-jivas to neglect the personal engagement with the Lord, thus they cannot recognize Him even from previous casual experiences in His eternal bhouma-lilas. Only through the agency of the Lord's devotees is that baddha-jivas can overcome the ignorance and forgetfulness promoted by Mahamaya.
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 A PARTICULAR PASTIME. NONETHELESS THE LORD CONTINUES TO PERFORM HIS ETERNAL LILAS, AND THUS CONTINUE TO LIBERATE NON-DEVOTEES INTO HIS IMPERSONAL EFFULGENCE, AFTER KILLING THEM WITH HIS OWN HANDS OR PERSONAL SPIRITUAL WEAPONS.
A BADDHA-JIVA NEEDS TO RETURN TO THE MATERIAL EXISTENCE FROM THE TEMPORARY LIBERATED STAGE IN THE LORD'S IMPERSONAL BRAHMAN EFFULGENCE —DUE TO ITS CONSTITUTIONAL NEED TO PERFORM ACTIVITIES—, TO THEN ENGAGE ON VAIDHI-SADHANA-BHAKTI IN PURSUANCE OF THE PATH TOWARDS RAGANUGA-SADHANA-BHAKTI.
TO CONSIDER THAT THE NITYA-BADDHAS ARE EXPERIENCING THE SAME STATE OF EXISTENCE THE NITYA-SIDDHAS ALSO EXPERIENCE WHILE DIRECTLY GUIDED BY YOGAMAYA, IS TO MISTAKE THE IDENTITIES OF SRIYOGAMAYA AND SRIMAHAMAYA, WHO ALTHOUGH BEING THE SAME EXACT PERSON HAVE COMPLETE DIFFERENT FIELDS OF ACTIVITIES.
WHILE MAHAMAYA IS TOTALLY IMPARTIAL TOWARDS THE REBELIOUS JIVAS, AND CONSTANTLY OFFERS THEM THE RESULTS OF THEIR SELFISH ACTIVITIES —THUS PROMOTING KARMIC REACTIONS—, YOGAMAYA IS TOTALLY PARTIAL TOWARDS THE ETERNAL ASSOCIATES OF THE LORD, WHO ONLY WISH TO PLEASE KRISHNA IN LOVING SELFLESSNESS. ALL ESSENTIAL PRINCIPLES OF RELATIONSHIPS SPRING FROM SRI KRISHNA, WHO DECLARES TO BE ABSOLUTELY IMPARTIAL TOWARDS ALL JIVAS WHO APPROACH HIM THROUGH HIS NEUTRAL IDENTITY AS BRAHMAN AND PARAMATMA. HOWEVER THE LORD BECOMES ABSOLUTELY PARTIAL TOWARDS THE DEVOTEES OR BHAKTAS, WHO APPROACH HIM THROUGH ANY OF THE FOUR MAIN RELATIONSHIPS OF DASYA, SAKHYA, VATSALYA OR MADHURYA:
BG. 9.29: "I ENVY NO ONE, NOR AM I PARTIAL TO ANYONE. I AM EQUAL TO ALL. BUT WHOEVER RENDERS SERVICE UNTO ME IN DEVOTION IS A FRIEND, IS IN ME, AND I AM ALSO A FRIEND TO HIM."
THEREFORE, ALL ASPIRANT VAISHNAVAS SHOULD TRY TO UNDERSTAND THE SCIENCE OF PARINAMAVADA, OR THE LORD'S TRANSFORMATION OF ENERGIES, AND HIS TRANS-PSYCHOLOGICAL LOVING IDENTITY BEFORE ATTEMPTING TO SERVE HIM. THOSE WHO ALLOWED THE PATANAVADA THEORY TO ENTER THEIR INTELLECTS MUST RETHINK ITS MAYAVADA CONTAMINATION. THE PATANAVADA CONCEPT CONCLUDES THAT THERE IS NO MATERIAL EXISTENCE FOR THE JIVA, SINCE MATERIAL EXISTENCE IS WITHOUT SUBSTANCE, BEING A "TEMPORARY DREAM" THAT IS PERFORMED WHILE REMAINING IN THE SPIRITUAL WORLD IN ONE'S ETERNAL SVARUPA —AND IN THE SAME BREATH STATES THAT JIVAS FALL FROM KRISHNALOKA OR THE VAIKUNTHALOKAS.
HOWEVER, THE VAISHNAVA THEOLOGY PROVES THAT, ALTHOUGH THE MATERIAL SURROUDINGS OF THE JIVAS' TEMPORARY EXISTENCE ARE ILLUSORY, THE EXTERNAL ENERGY OF THE LORD OR BAHIRANGA-SHAKTI, IS AS REAL AS THE VERY EXISTENCE OF THE SPIRITUAL WORLD OR THE ANTARANGA-SHAKTI. AS A SHADOW IS ATTACHED TO ITS SOURCE, THE MATERIAL WORLD IS ONLY THE DARK REFLECTION OF THE SPIRITUAL WORLD. THEREFORE THE BAHIRANGA-SHAKTI OF THE LORD IS ALSO ETERNAL AND TOTALLY REAL —AS THE SHADOW OF AN OBJECT CANNOT EXIST WITHOUT ITS PRESENCE.
A KEY ELEMENT TO IDENTIFY THE PATANAVADA THEORY AS TINGED WITH MAYAVADA PHILOSOPHY, IS THAT THE THEORY OF A "SUB-CONSCIOUS DREAMING" STATE OF THE NITYA-SIDDHAS IN THE SPIRITUAL WORLD, IMPLIES THAT MAHAMAYA INFLUENCES THEM FROM THE MUNDANE WORLD. THUS, SUCH MENTAL IDEA CONFUSES ACTUAL "REALITY."
THE VEDAS PROCLAIM THAT IN THE SPIRITUAL WORLD THERE IS NO TRACE OF MATERIAL CONTAMINATION. THEREFORE SRILA PRABHUPADA AND THE VAISHNAVASHAVE EXPLAINED THAT IN KRISHNALOKA ONLY PURE KRISHNA CONSCIOUSNESS EXISTS, THUS NOBODY FALLS FROM VAIKUNTHALOKA. IN THE SPIRITUAL PLANETS EVERYTHING IS PURE KRISHNA OR NARAYANA CONSCIOUSNESS, WITHOUT ANY TRACE OF A "SUB-CONSCIOUS DREAMING STATE" PRODUCT OF MENTAL SPECULATION OR MAHAMAYA. THE VIBHINAMSHA-JIVAS MANIFEST AS SECONDARY SEPARATED EXPANSIONS OF THE LORD AS SPIRITUAL SPARKS IN SHANTA-RASA. THE JIVAS DO NOT EXPAND FROM KRISHNA WITH THEIR SPIRITUAL BODIES FULLY REVEALED, AS DO HIS DIRECT SVAMSHA EXPANSIONS. THE JIVAS' SVARUPA CONTAIN THE MAIN FOUR RASAS TO LOVINGLY RELATE WITH KRISHNA, AND INHERENTLY LAY IN A DORMANT STATE WITHIN THEIR SPARK-SHAPE FORM, TO BE REVEALED AFTER ENACTING THEIR FREE WILL. THE SPARKS-LIKE JIVAS WHO CONFORM KRISHNA'S BRAHMAJYOTI ENGAGE IN ACTIVITIES ACCORDING TO THEIR FREE WILL, EITHER IN A SPIRITUAL OR MATERIAL BODY, THROUGH THE TATASTHA AREA OF THE VIRAJA RIVER. THIS IMPARTIAL OR TOTALLY NEUTRAL TRANS-GEOGRAPHICAL AREA IS THE PLACE FOR THE JIVAS' ENACTMENT OF ACTIVITIES UNDER UNHINGED FREE WILL.
PATANAVADIS AFFIRM THAT NITYA-SIDDHAS REJECT THE LORD IN THE SPIRITUAL PLANETS. THUS HINDERING THEIR OWN ASPIRATIONS AS VAISHNAVAS, BY RELYING ON MAYAVADA THEORIES, WHICH SUBLIMINALLY IMPLY THAT ARE EQUAL TO SRI KRISHNA.
THE ACHARYAS STATE THAT MAYA CANNOT INFLUENCE THE SPIRITUAL REALM FOR EVEN A MOMENT. EVEN IN GOKULA OF BHOUMA-VRINDAVANA THE GOPIS SADLY REGRET THAT LORD BRAHMA HAVE GIVEN THEM EYELIDS THAT CLOSE FOR A SINGLE INSTANT —IN WHICH THEY CANNOT BEHOLD THEIR MOST BEAUTIFUL AND ALL-ATTRACTIVE LORD. THEIR STATEMENT DOES NOT IMPLY THAT THEY "FORGET" THE LORD DURING SUCH SLIGHT MOMENT. THE MUKTA-JIVAS ARENEVER UNDER THE DIRECT EXPERIENCE OF MAHAMAYA—SINCE ASSISTED BY YOGAMAYA THEY ALWAYS THINK POSITIVELY OF KRISHNA.
ONLY THE LORD AND HIS ENERGIES EXIST. THEREFORE BEHIND THIS ABSOLUTE REALITY LIES THE TRUTH THAT EVERYTHING IS "KRISHNA CONSCIOUS BY CONSTITUTION," ABD THIS INCLUDES HIS MARGINAL AND EXTERNAL ENERGIES —NONETHELESS THEY HAVE DIFFERENT FUNCTIONS AND FIELDS OF ACTIVITIES. THEREFORE IF ONE IS NOT ACQUAINTED WITH THE SCIENCE OF PARINAMAVADA, WHICH DESCRIBES THE TRANSFORMATION OF THE LORD'S ENERGIES THROUGH HIS DIFFERENT PERSONALITIES AND INFINITE RELATIONSHIPS, ONE WILL CONTINUE BEING INFLUENCED BY IMPERSONALISM.
NITYA-BADDHAS HAVE BEEN IN THE MATERIAL WORLD SINCE TIME IMMEMORIAL, AS SPIRITUAL SPARKS WITH AN INHERENT SVARUPA TO BE VOLUNTARILY DEVELOP OUT OF PREMA ONLY. EVEN THE HIGHEST STAGES OF DEVOTION LIKE BHAVA-BHAKTI DO NOT GRANT THE FULL DEVELOPMENT OF THE JIVAS' SVARUPA. ALTHOUGH IN BHAVA-BHAKTI A JIVA REACHES THE BLISFUL STAGE OF ANANDAMOYA, THE SAME JIVA IS PRONE TO FALL DOWN AGAIN TO A MUNDANE PLATFORM, LIKE IN THE CASE OF BHARATA MAHARAJA.
IT IS UNDERSTOOD THEREFORE THAT THE JIVA'S FIRST EXPOSURE TO ENACTMENT OF ITS CONSTITUTIONAL IDENTITY AS AN ETERNAL SERVANT OF KRISHNA TAKES PLACE FROM THE TATASTHAAREA OR VIRAJA RIVER, WHEREFROM THE MAJORITY OF JIVAS —IN A PERCENTAGE OF THREE TO ONE— LEAN TOWARDS THE SPIRITUAL WORLD TO IMMEDIATELY UNFOLD THEIR INHERENT SVARUPA. THIS IS THE PROPER CONCEPT OF THE "ORIGINAL SIN."
THE JIVAS IN THE TATASTHA THAT ENACT THEIR POSITIVE FREE WILL TO SERVE BEYOND THE PRINCIPLE OF SHANTA-RASA, GO TOWARDS THE DIRET PERSONAL COMPANY OF THE LORD, AND THEY REMAIN NITYA-SIDDHAS. WHEREAS THE JIVAS THAT ENACT NEGATIVE FREE WILL BECOME NITYA-BADDHAS, THEREFORE HOLDING POSITIVE FREE WILL, HOWEVER WITHIN THE CONDITIONED STAGE. ONLY AFTER THE JIVAS FULLY ERRADICATE THEIR NEGATIVE FREE WILL, BY DEVELOPING 100% POSITIVE FREE WILL, THEY WOULD REVEAL THEIR SVARUPA OR SPIRITUAL BODY.
AT ONE MOMENT OF THEIR CONDITIONED LIFE, ALL JIVAS WILL BE IN THE DIRECT AND PERSONAL PRESENCE WITH SRI KRISHNA WHILE IN THE GOKULA, AYODIYA OR DVARAKA-DHAMA OF THE LORD'S BHOUMA-LILA. THEREFORE THE CONDITIONED JIVAS MAY REVEAL INSTANT PURE DEVOTION TOWARDS HIM, OR EITHER FALLDOWN FROM HIS PERSONAL ASSOCIATION DUE TO ENVY. OTHERWISE, IT IS A FACT THAT NOBODY FALLS FROM KRISHNALOKA OR THE VAIKUNTHALOKAS OF THE SPIRITUAL WORLD.
WHEN SOME JIVAS COME DOWN TO THE MATERIAL WORLD FROM KRISHNALOKA, DO SO UNDER YOGAMAYA'S SURVEILLANCE. THESE JIVAS' AWARENESS OF THEIR IDENTITIES, AND THE LOVING PASTIMES WITH THEIR LORD, WOULD BE INSTANTLY REAWAKEN WHILE MEETING HIM AGAIN ON HIS BHOUMA-LILA, THUS YOGAMAYA ADMINISTERS IN THESE MUKTA-JIVAS "TRANSCENDENTAL FORGETFULNESS." EVEN THOUGH BADDHA-JIVAS PERSONALLY MET THE LORD IN BHOUMA-LILA, THEY CONTINUE UNDER MAHAMAYA'S SURVEILLANCE UNTIL MANIFEST PREMA —OR 100% DEVOTION FOR THE LORD. IF A BADDHA-JIVA AUTOMATICALLY AWAKES SPONTANEOUS DEVOTION UP TO THE STAGE OF BHAVA-BHAKTI, AT THE FIRST PERSONAL SIGHT OF THE LORD, OR AFTER THE UTTERANCE OF HIS HOLY NAMES, OR AFTER SEEING HIS PICTURE, MURTI, ARCHA-VIGRAHA, OR EVEN AFTER LISTENING ABOUT HIM —IT IS DUE TO THE JIVA'S DEVOTIONAL EXPERIENCES FORM PREVIOUS CONDITIONED LIVES. ALTHOUGH A JIVA HAS DEVELOPED THE STAGE OF BHAVA-BHAKTI—IT CAN SURELY FALL DOWN TO DUALITY AGAIN, LIKE IN BHARATA MAHARAJA'S CASE.
NOBODY FALLS FROM KRISHNALOKA OR THE VAIKUNTHALOKAS SINCE THERE IS NO FORGETFULNESS OF THE LORD THERE. WHEREAS ONE MAY FALL DOWN EVEN FROM A HIGH STAGE OF KRISHNA CONSCIOUSNES, ONLY FROM THE SPIRITUAL REALMS OF THE HOLY DHAMAS THAT ARE TRANS-GEOGRAFICALLY LOCATED IN BHARATA-VARSA —OR THE PLACE KNOWN TODAY AS "INDIA." THEREFORE THE SHASTRAS INSTRUCT NOT TO MEASURE THE LENGHT AND BREADTH OF A HOLY PLACE, SINCE BEING TRANS-GEOGRAPHICAL —OR ABOVE THE GEOGRAPHICAL MUNDANE REALM— ONE WILL SURELY TRANSGRESS THE RULES OF SPIRITUALITY.
BADDHAS-JIVAS CANNOT REMEMBER SOMETHING THAT HAVE NEVER PERSONALLY EXPERIENCED, LIKE HAVING A DIRECT PERSONAL ENGAGEMENT WITH THE LORD BASED ON PREMA. THEREFORE, THE BADDHA-JIVAS HAVE NEVER UNFOLDED THEIR ETERNAL SVARUPA YET, WHICH IS ONLY DONE BY SPONTANEOUS LOVING DEVOTION TOWARDS THEIR LORD. THUS THEY HAVE TO VOLUNTARILY ACCEPT THE TRANSCENDENTAL SCIENTIFIC PROCESS OF KRISHNA CONSCIOUSNESS, AND BE TRAINED BY A BONA FIDE VAISHNAVA PARAMPARA, I.E. BY THE LORD HIMSELF, MANIFESTING AS DISKSHA AND SIKSHA-GURUS. A BADDHA-JIVA DIFFERS FROM A SIDDHA-JIVA SINCE THE FIRST DOES NOT ACTUALLY MANIFESTED YET THE COMPLETE SYMPTOMS OF PREMA, EVEN THOUGH IT CAN BE SITUATED IN BHAVA-BHAKTI. WHEN A BADDHA-JIVA ARTIFICIALLY IMITATES TRANSCENDENTAL FEELINGS OF PREMA —THROUGH CONSCIOUS OR UNCONSCIOUS PURSUANCE OF PSEUDO-SPIRITUAL SENSUAL GRATIFICATION—, IS KNOWN AS PRAKRITA-SAHAJIYA. BEING CONDITIONED SINCE TIME IMMEMORIAL, ALL BADDHA-JIVAS ARE NATURALLY INCLINED TO EXPRESS THEIR INHERENT PURE DEVOTION —OR DORMANT PREMA FOR THE LORD—, HOWEVER THE COVERINGS OF MAHAMAYA DISTRACT THEM. CONSEQUENTLY ALL BADDHA-JIVAS ARE TO BE CONSIDERED PRAKRITA-SAHAJIYAS, OR NATURALLY INCLINED TO ENJOY SUPERFICIAL EMOTIONS.
THE SYMPTOMS OF BHAVA-BHAKTI AND PREMA-BHAKTI ARE ALREADY GIVEN IN DETAILS IN THE BOOKS AND TEACHINGS OF HDG SRILA PRABHUPADA. JIVAS SITUATED IN PREMA-BHAKTI HAVE UNFOLDED THEIR SVARUPA BY THE AGENCY OF THE DESCENDING SCIENTIFIC PROCESS OF KRISHNA CONSCIOUSNESS, WHICH IS ADMINISTERED BY BONA FIDE DIKSHA OR SIKSHA-GURUS. OUR ISKCON OR MAHA-ISKCON MOVEMENT EMBRACES THE PROCESS OF SHIKSHA, OR BASED ON INSTRUCTIONS THAT REVEAL THE ABSOLUTE TRUTH AS IT IS. THE GAUDIYA VAISHNAVA PARAMPARA IS NOT BASED ON DIKSHA INITIATION. IN OUR ISKCON AND MAHA-ISKCON SOCIETY, ALL DIKSHA-GURUS ARE BONA FIDE IF THEY ARE SHIKSHA-SAD-GURUS, BY CONSTANTLY REFERING TO THE BHAKTIVEDANTA PURPORTS, AND STRICTLY FOLLOWING ALL THE PRACTICAL GUIDELINES ESTABLISHED BY ADI-SHIKSHA-SAD-GURU A.C. BHAKTIVEDANTA SWAMI SRILA PRABHUPADA.
It is understood in advanced Vaishnava circles that the patanavada theory is literally sabotaging teh performance of bhajana-kriya, by subliminally suggesting that it is not strictly necessary to perform all the rules of sadhana-bhajana. Thus, it is indiced instead to mentally speculate that sadhakas are never fallen jivas, since the material world is just a "sub-conscious dream" with no real substance or particular geaographical location in the creation. To a patanavadi the identity of mahamaya and yogamaya —although of equal identity— are the same in their particular trans-psychological character and trans-geographical locations. Patanavadis thus suggest that Krishna-Mahamaya, Krishna-Brahman, Krishna-Paramatma, Krishna-Dvaraka, Krishna-Ayodiya, Krishna-Mathura, Krishna-Vrindavana, and Krishna-Chaitanya —although being the same Supreme Personality of Godhead in tattva— have the exact trans-psychological identity also in rasa. THE RESULT OF NOT UNDERSTANDING THE LAWS OF PARINAMAVADA BRINGS ABOUT RASA-BHASA IN THE MINDS OF ASPIRANT VAISHNAVAS OF EVEN THE HIGHEST RANKS—LIKE SENIOR PATANAVADA MEMBERS OF ISKCON. THEREFORE SRILA BHAKTIVINODA THAKURA STATES THAT RASA-BHASA IS STILL IN THE PREAMBLES OF IMPERSONALISM. Cc. ADI, 2.96: “One who knows the real feature of Sri Krishna and His three different energies cannot remain ignorant about Him.”
BHAKTIVEDANTA PURPORT: "Although all three potencies—namely internal, external and marginal—are essentially one in the ultimate issue, they are different in action, like electric energy, which can produce both cold and heat under different conditions.The external and marginal potencies are so called under various conditions, but in the original, internal potencies there are no such conditions, nor is it possible for the conditions of the external potency to exist in the marginal, or vice versa. One who is able to understand the intricacies of all these energies of the Supreme Lord can no longer remain an empiric impersonalist under the influence of a poor fund of knowledge.”
A PATANAVADA IN THE DRESS OF VAISHNAVA MUST BE AVOIDED. ALTHOUGH ONE MUST NOT INDULGE ON REINITIATION, SINCE IT IS NOT RECOMMENDED FOR PRACTICAL ADVANCED PERSONALISM. IT IS ADVICED THOUGH NOT TO ASSOCIATE WITH PSEUDO VAISHNAVAS PROMOTING THE PATANAVADA THEORY OF FALLING FROM THE PERSONAL DIRECT ENGAGEMENT WITH THE LORD IN KRISHNALOKA. PATANAVADA THEORY IS MAYAVADA PHILOSOPHY IN VAISHNAVA DISGUISE, AND IT IS ALSO KNOWN AS "ANTI-PRESONALISM." A SINCERE VAISHNAVA MUST TRY TO CONVINCE HIS PATANAVADA-GURU TO ADJUST HIS VIEWS, AND THUS BECOME A TRUE PERSONALIST VAISHNAVA. BY DOING SO, THE SINCERE DISCIPLE WOULD TAKE BACK TO THE SPIRITUAL WORLD HIS OWN ONCE ANTI-PERSONALIST GURU.
Aspirant Vaishnavas must always avoid the patanavada theory of falling from the eternal engagement with the Lord in Krishnaloka or the Vaikunthalokas, since it leads to atheism. The patanavada theory have been enthusiastically and immaturelly promoted by a nitya-baddha aspirant Vaishnava, who although assuming the post of acharya was more inclined to live as a deva (demigod), thus enjoying constant company of money, followers, and women. One must always remember that prakrita-sahajiya is the constitutional position of all baddha-jivas who have never manifested prema for the Lord due to jealousy and envy.
The psychological symptoms of prema are delineated in the Shiksha-ashtakam prayers, and the twenty-six qualities of a devotee.
SB. 3.32.28: Those who are averse to the Transcendence realize the Supreme Absolute Truth differently through speculative sense perception, and therefore, because of mistaken speculation, everything appears to them to be relative.
“The Supreme Absolute Truth, the Personality of Godhead, is one, and He is spread everywhere by His impersonal feature. This is clearly expressed in Bhagavad-gita. Lord Krishna says, ‘Everything that is experienced is but an expansion of My energy.’ Everything is sustained by Him, but that does not mean that He is in everything. Sense perceptions, such as aural perception of the sound of a drum, visual perception of a beautiful woman, or perception of the delicious taste of a milk preparation by the tongue, all come through different senses and are therefore differently understood. Therefore sensory knowledge is divided in different categories, although actually everything is one as a manifestation of the energy of the Supreme Lord. Similarly, the energies of fire are heat and illumination, and by these two energies fire can display itself in many varieties, or in diversified sense perception. Mayavadi philosophers declare this diversity to be false. But Vaishnava philosophers do not accept the different manifestations as false; they accept them as non-different from the Supreme Personality of Godhead because they are a display of His diverse energies.
The philosophy that the Absolute is true and this creation is false (brahma satyam jagan mithya) is not accepted by Vaishnava philosophers. The example is given that although all that glitters is not gold, this does not mean that a glittering object is false.”
While mayavadis directly claim to be the unqualified Supreme Brahman themselves, patanavadis indirectly claim that the Supreme Lord of Krishnaloka or the Vaikunthalokas is somehow unqualified as a sole independent individual, since He also shares His identity with living entities that He cannot retain under His loving control or care. The patanavada philosophy subliminally proposes that the Lord and His energies are one and that the living entities or jivas are ultimately in the same equal ground of independence towards Him—derived from some degree of individual power once can fall down or leave His sweet personal company. This philosophical aberration is similar to the Biblical existence of an eternal hell, administered by a rebellious angel. Patanavada theology recognizes the Supreme Lord Sri Krishna as God, nonetheless it becomes Betrayed Personalism by attributing LIMITED qualities to Him, since He CANNOT retain His servants in the spiritual realm at ALL times. Therefore patanavadis neglect the real Sanskrit meaning of “all-attractive” (Krishna), as well as mayavadis neglect the material world’s eternal, however temporary REALITY.
Brahmavadis recognize the Supreme Brahman Sri Krishna, however rely on enjoying the shanta-rasa aspect of their relationship, though in an exclusively contemplative or impersonal manner. The shanta-bhakta has the consciousness of identity or absorption on Brahman, but the Brahman identity as a homogeneous conglomerate is only apparent not real.
Patanavadis recognize the Supreme Brahman Sri Krishna since they appreciate and would like to enjoy all His rasas, however with special consideration to the shanta-rasa aspect of their relationship. A patanavadi has the consciousness of identity or absorption on Krishna consciousness, but to them the personal identity of Krishna is only apparent not real.
Although patanavada philosophy is so close to Personalism, it becomes Betrayed Personalism since engulfs all other philosophical concepts (mayavada, nirvishesha and shuniavada) within its proposals and consequent levels of consciousness. Once the patanavada theory propounds that all living entities are equal in potency to the Supreme Lord —by having been in His company before leaving Him at their free will due to envy or competitive will—, is thus compared to the mayavada theory claiming the Supreme Brahman having fallen into this imagery illusion thus dividing itself into unlimited illusory jivas.
On the other hand, once the patanavada theory propounds that all living entities are eternal servants the Supreme Lord —although accommodating to their like the statements of Vaishnava literature—, is thus compared to the brahmavada theory claiming the Supreme Brahman Sri Krishna to be the source of all eternal pleasure. Nonetheless, although the brahmavada theory claims eternal pleasure within the trans-psychological principle of shanta-rasa, the patanavada theory embraces Vaishnavism in the prakriya-sahajiya principle of enjoying all other rasas in EQUALITY with Krishna’s eternal intimate associates (parikaras) without the QUALITY for such assumption.
Therefore patanavadis also experience the ananda aspect of the brahmavadis, by concluding their equality to Krishna in regard to their individuality —by being able to leave His sweet company at any time—, to then subliminally propose their eternal performance as prakrita sahajiyas therefore becoming true atheists as mayavadis.
Although patanavada philosophy agrees with Vaishnava theology in its basic commandments —like following the process of bhakti-yoga to achieve love for Krishna—, the scientific process (raganuga-bhakti) of developing one’s spiritual body (siddha-deha) beyond the shanta-rasa identity of the nitya-baddha jiva cannot progress until such ku-siddhanta or aberrant philosophy is totally given up, and such patanavada consciousness is completely eradicated.
The state of consciousness of the baddha-jiva is one of enviousness and jealousy against the Lord. Jealousy manifests after the covered CONSTITUTIONAL Vasudeva (Krishna) consciousness of the spiritual spark-like jiva, is since time immemorial naturally inclined to live in the material world as prakrita-sahajiya —in a most “SPONTANEOUS” though superficial fashion.
Therefore the psychological external consequences observed in an aspirant Vaishnava, who has embraced the patanavada theory is that —contrary to all already declared and practiced by Sri Chaitanya Himself, Srila Prabhupada and the Vaishnava disciplic succession—, becomes prone to the constant vicinity of ladies to enjoy the subtleness of sexual exchanges through mundane conversations. Another symptom is of slack attitudes contrary to Vedic etiquette in the garb of Gaudiya Vaishnava sannyasa —thus transforming it in a sad mockery. A patanavadi philosopher may also change his wife or husband for a younger one, thus disregarding Vedic postulates; or may indulge on crooked philosophical dissertations —thus writing many books for the sake of self-centered interests in pursuance of intellectual accomplishments— due to dry impersonal spiritual experiences. Another patanavadi philosopher may pursue the path of compiling Sanskrit or English verses praising the intimate pastimes of Sri Sri Radha-Krishna, with no true Vaishnava qualifications for such intimate service. Patanavadi philosophers in general —although very learned in Vaishnava literature, who also translate sanskrit texts—, who describe the Lord’s pastimes with great care and apparently deep emotions, are very dry in their personal exchanges with their constant witness—the Lord in their hearts. Thus they don’t find taste nor solace in the chanting of the Holy Names of Krishna—whether while alone or in the company of saintly Vaishnavas.
Another symptom of patanavadi philosophers is that they never would ENDvision Vedic Cosmology —while projecting their Mayavada misconceptions of an IRREAL material creation through VOID experiences of architectural IMMERSION—, which depict their Anti-personalism or Patanavada misconceptions in a tri-dimensional environment, or digital media.
Finally, a Patanavada follower would read the glorious Bhaktivedanta Purports under duality, and will accommodate them to their AMBIGUOUS interpretations. Therefore, patanavada philosophers are always practicing mental speculation. The intellect of those pursuing the Vaishnava siddhanta As It Is, would be never afflicted by the theory of falling down from the personal engagement with the Lord in the spiritual world. This is a philosophical aberration belonging to patanavadis, and not to Vaishnavas of the four sampradayas—who possess UNAMBIGUOUS realizations of Tatastha-Shakti-Tattva. Excerpts from Prakrita-Rasa Shata-Dushini, composed by Srila Bhaktisiddhanta Sarasvati Thakura Prabhupada: siddhanta vihina hoile krishne citta lage na
sambandha-hinera kabhu abhidheya haya na
“Without knowledge of transcendental truth (siddhanta), no one’s heart can ever be spiritually attuned with Lord Krishna. If one lacks knowledge of his relationship with Krishna (sambandha), then the proper execution of devotional service in relationship to Him (abhidheya) is impossible.”
sambandha-vihina jana prayojana paya na
ku-siddhanta vyasta jana krishna-seva kore na
“One who lacks knowledge of sambandha, the relationship between Krishna and the living entities, can never attain prayojana the supreme goal of life. One who is distracted by bogus philosophical conclusions about devotional service (ku-siddhanta) is not performing actual devotional service to Sri Krishna.”
siddhanta-alasa jana anartha to’ chade na jade krishna bhrama kori’ krishna-seva kore na
“One who is lazy in properly understanding the Vaishnava philosophical conclusions can never become free from anarthas, the unwanted bad habits and philosophical misconceptions that impede devotional service. One who mistakes Krishna as belonging to the material plane can never render actual service to the Lord.”
Prakrita-sahajiyas are aspirant Vaishnavas in various degrees of mundane sense gratification, as Srila Bhaktivinoda has described. In general their desire is to enjoy their gross or subtle senses after temporarily imitating the Lord’s eternal pastimes. Since they act in remembrance of the Lord’s pastimes and sing His holy names, they make gradual advancement in Krishna consciousness towards pure devotion, provided they do not commit Vaishnava aparadha against pure Vaishnavas.
Patanavadis are atheists like mayavadis who have disguised themselves as Vaishnavas. Clear symptoms of true patanavadis is that are devoid of all sense of humility and compassion, and constantly commit aparadhas against all sorts of sincere aspirant and pure Vaishnavas. Although externally behaving as Vaishnavas, their subconscious constant contemplation about devotional service is one of leaving the personal company of Krishna —or as if always competing with Him. This subconscious constant contemplation brings about the further realization that after having had the exact strength or spiritual power to repel the all-attractive personality of Krishna —therefore possessing a particular bhagia or opulence as the Lord has— they could somehow become equal to Bhagavan, thus fit to enjoy His “spiritual” pleasures. This psychological trace is found in sects of followers of the Old Testament.
The patanavadis’ sense of equality with Krishna is similar to the brahmavadis’ conception. However, while Brahmavadis enjoy the Lord’s Supreme Identity as Brahman in the joy of spiritual homogeneity based on eternity with the Lord and not on equality, the subconscious tendency of patanavadis is to enjoy the Lord’s variegatedness due to the sense of equality with him. On this particular psychological behavior patanavadis are prakrita-sahajiyas —as all nitya-baddhas in the material world consequently are, being conditioned since time immemorial— with the concomitant mayavada or atheist conclusion. From this angle of vision can be asserted that patanavada philosophy is the worst of mankind.
Patanavadis’ mixed feelings of shanta-rasa proper of the Impersonalistic principle of the brahmavadis, leads to the practice of prakrita-sahajiysm when contemplating enjoying the other four rasas. Therefore the patanavada theory is considered Betrayed Personalism because such philosophical aberration establish atheistic prakrita-sahajiysm, all disguised as Vaishnavaism. While the regular prakrita-sahajiyas are in the path of mixed devotion, patanavadis are in the destructive path known as atheism, proper of the mayavadis —nonetheless WORST since it is presented as Gaudiya Vaishnavism.
The patanavada philosophical aberration sprung from students of Vaishnavism of religious background based on the Bible’s Old Testament. This is where Western samskaras could probe dangerous. The patanavadaku-siddhanta or philosophical aberration was introduced by Western students of His Divine Grace Srila Prabhupada and was meant to deny Vedic culture and finally to oppose the establishment of Daivi-varnashrama-dharma. By delaying the simple understanding of Varnashrama-dharma on the ISKCON society, the patanavada philosophy created hindrances on Srila Prabhupada's holy mission.
A.C. Bhaktivedanta Swami Srila Prabhupada has commented in his Bhaktivedanta Purports that Jesus of Nazareth is a shakti-avesha-avatara Personalist devotee of God, or a pure Vaishnava. Learned Vaishnavas have also commented that Jesus’ student Judas, who assisted him so closely to bring about his mission for the conditioned soul’s redemption, has an important roll behind his dreadful betrayal. Judas performed a vital function within Jesus Christ’s lila in Jerusalem, since his betrayal brought about in many Jewish citizens and priests reassurance about Jesus’ divinity.
In the same light, sincere aspirants and learned Vaishnavas, all should apply the Vaishnava qualities of compassion and transcendental intellect to harmonize the patanavada philosophical betrayal in the midst of pure Vaishnavas like Srila Prabhupada, Srila Gaura Govinda Swami and several others.
The acceptance of Shakti Avesha Avatara A. C. Bhaktivedanta Swami Srila Prabhupada of several —not only one— Judas-like betrayal contributions (whether purposely performed or as subconscious perpetrations) within his holy ISKCON movement, places him as a very special shakti-avesha-avatara for this age of quarrel and despair.
All sincere aspirants and pure Vaishnavas of ISKCON (the INCLUSIVE Society for Krishna Consciousness) should thank the patanavadis propounders. Without their direct or indirect contribution the stature or Srila Prabhupada —who has already achieved the greatest status of shakti-avesha of Nityananda Prabhu— couldn’t provably be manifested so magnificently.
Nityananda Prabhu’s compassion has no limits. However, when He delivered the two most sinful persons of the time Srila Jagai and Madhai, they willingly submitted to His divine grace, as Judas also voluntarily surrender to Jesus. Srila Prabhupada’s compassion surpasses even Nityananda Prabhu, since he already embraced —and surely continues to do so— all patanavadis within his INCLUSIVE Society for Krishna Consciousness. We sincerely pray that they reconcile their fallen position before sri guru-sadhu-shastra.
The acceptance of Shakti Avesha Avatara A. C. Bhaktivedanta Swami Srila Prabhupada of several betrayal contributions might have been also performed under the order of a mundane governmental agency within his holy ISKCON movement. This again places him as a very special shakti-avesha-avatara for this age of quarrel and despair.
We feel confident to inform herein to such governmental agencies —if they are still concerned that the Bhaktivedanta Purports could change the rampant material consumerism in the whole world— that the devotees of the Lord are NOT interested in mundane governMENTAL managerial affairs. The devotees of God only live to please the Supreme Lord, and they don’t hamper human comfort at all. Actually, with the assistance of pure Vaishnavas the whole world surely can become a better place to live —whether with rampant consumerism or without it—, since their only goal is to please God by all peaceful means available, and nothing else. The material realm will always be so —to be exploited by consumerism, sadly temporary, and full of miseries. Nonetheless the material world also has identical manifestations of the spiritual realm, known as dhamas or Holy places, and everyone interested in spiritual life should make endeavors to visit them.
Modern leaders of mundane governments should consider to assist the Vaishnavas mission or the Hare Krishna Movement, since these particular devotees of the Lord only bring auspicious things to their countries. If the political leaders of the world offer facilities to the devotees of Krishna to open Universities of the Soul, or places where the activities of Lord Krishna are studied through scientifically elaborated Academic Curriculums, the natural spread of how to control mental and physical diseases will benefit the whole of mankind. There should be no fear that any of the teachers or graduated students of the Universities of the Soul, would hamper the political agenda of any government. On the other hand, will actually assist all governments to maintain a healthy equilibrium between their so much needed Social Care, and the always needed —though financially hungry— Defense Departments. HARE KRISHNA!
PURPORT BY SRILA PRABHUPADA: "The difference between the inhabitants of a Vaikuntha planet and those of a material planet is that in Vaikuntha all the residents engage in the service of the Lord Himself and are equipped with all His good qualities. It has been analyzed by great personalities that when a conditioned soul is liberated and becomes a devotee, about seventy-nine percent of all the good qualities of the Lord develop in his person. Therefore in the Vaikuntha world there is no question of enmity between the Lord and the residents. Here in this material world the citizens may be inimical to the chief executives or heads of state, but in Vaikuntha there is no such mentality. One is not allowed to enter Vaikuntha unless he has completely developed the good qualities. The basic principle of goodness is to accept subordination to the Supreme Personality of Godhead."