Jiva-tattva as it is

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ELABORATION OF PROOF

By Shakti Avesha Avatara A.C. Bhaktivedanta Swami Srila Prabhupada, AND OBSERVATIONS BY THE AUTHOR.

The underlined original words and bold text, including quotes between brackets —although seemingly bold and impertinent— are added to the UNAMBIGUOS and divine purports of Srila Prabhupada in whole humility. They aim to accent the intrinsic philosophical understanding already expressed in the eternally glorious Bhaktivedanta Purports.

Cc. Adi. 5.14, BHAKTIVEDANTA PURPORT: “Revealed knowledge may in the beginning be unbelievable because of our paradoxical [AMBIGUOUS] desire to verify everything with our tiny brains, but the speculative means of attaining knowledge is always imperfect. The perfect knowledge propounded in the revealed scriptures is [UNAMBIGUOUSLY] confirmed by the great acharyas, who have left ample commentations upon them; none of these acharyas has disbelieved in the shastras. One who disbelieves in the shastras is an atheist, and we should not consult an atheist, however great he may be. A staunch believer in the shastras, with all their diversities, is the right person from whom to gather real knowledge. Such knowledge may seem inconceivable in the beginning, but when put forward by the proper authority its meaning is revealed, and then one no longer has any doubts about it.”

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

SB. 1.9.18, BHAKTIVEDANTA PURPORT: “The Vedic system of acquiring knowledge is the deductive process. The Vedic knowledge is received perfectly by disciplic succession from authorities. Such knowledge is never dogmatic, as ill conceived by less intelligent persons. The mother is the authority to verify the identity of the father. She is the authority for such confidential knowledge. Therefore, authority is not dogmatic. In the Bhagavad-gita this truth is confirmed in the Fourth Chapter (Bg. 4.2), and the perfect system of learning is to receive it from authority. The very same system is accepted universally as truth, but only the false arguer speaks against it. For example, modern spacecraft fly in the sky, and when scientists say that they travel to the other side of the moon, men believe these stories blindly because they have accepted the modern scientists as authorities. The authorities speak, and the people in general believe them. But in the case of Vedic truths, they have been taught not to believe. Even if they accept them they give a different interpretation. Each and every man wants a direct perception of Vedic knowledge, but foolishly they deny it. This means that the misguided man can believe one authority, the scientist, but will reject the authority of the Vedas. The result is that people have degenerated.

Here is an authority speaking about Sri Krishna as the original Personality of Godhead and the first Narayana. Even such an impersonalist as Acharya Shankara has said in the beginning of his commentation on the Bhagavad-gita that Narayana, the Personality of Godhead, is beyond the material creation. The universe is one of the material creations, but Narayana is transcendental to such material paraphernalia.

Bhishmadeva is one of the twelve mahajanas who know the principles of transcendental knowledge. His confirmation of Lord Sri Krishna's being the original Personality of Godhead is also corroborated by the impersonalist Shankara. All other acharyas have also confirmed this statement, and thus there is no chance of not accepting Lord Sri Krishna as the original Personality of Godhead. Bhishmadeva says that He is the first Narayana. This is also confirmed by Brahmaji in the Bhagavatam (10.14.14). Krishna is the first Narayana. In the spiritual world (Vaikuntha) there are unlimited numbers of Narayanas, who are all the same Personality of Godhead and are considered to be the plenary expansions of the original Personality of Godhead, Sri Krishna. The first form of the Lord Sri Krishna first expands Himself as the form of Baladeva, and Baladeva expands in so many other forms, such as Shankarshana, Pradyumna, Aniruddha, Vasudeva, Narayana, Purusha, Rama and Nrisimha. All these expansions are one and the same vishnu-tattva, and Sri Krishna is the original source of all the plenary expansions. He is therefore the direct Personality of Godhead. He is the creator of the material world, and He is the predominating Deity known as Narayana in all the Vaikuntha planets. Therefore, His movement amongst human beings is another sort of bewilderment. The Lord therefore says in the Bhagavad-gita that foolish persons consider Him to be one of the human beings without knowing the intricacies of His movements.


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

SB 1.9.19, BHAKTIVEDANTA PURPORT: “Pure devotees of the Lord are all budhas, or persons who know the glories of the Lord in different transcendental loving services. As the Lord has innumerable expansions of His plenary form, there are innumerable pure devotees of the Lord, who are engaged in the exchange of service of different humors. Ordinarily there are twelve great devotees of the Lord, namely Brahma, Narada, Shiva, Kumara, Kapila, Manu, Prahlada, Bhishma, Janaka, Shukadeva Gosvami, Bali Maharaja and Yamaraja. Bhishmadeva, although one of them, has mentioned only three important names of the twelve who know the glories of the Lord. Srila Vishvanatha Chakravarti Thakura, one of the great acharyas in the modern age, explains that anubhava, or the glory of the Lord, is first appreciated by the devotee in ecstasy manifesting the symptoms of perspiring, trembling, weeping, bodily eruptions, etc., which are further enhanced by steady understanding of the glories of the Lord. Such different understandings of bhavas are exchanged between Yashoda and the Lord (binding the Lord by ropes) and in the chariot driving by the Lord in the exchange of love with Arjuna. These glories of the Lord are exhibited in His being subordinated before His devotees, and that is another feature of the glories of the Lord. Shukadeva Gosvami and the Kumaras, although situated in the transcendental position, became converted by another feature of bhava and turned into pure devotees of the Lord. Tribulations imposed upon the devotees by the Lord constitute another exchange of transcendental bhava between the Lord and the devotees. The Lord says "I put My devotee into difficulty, and thus the devotee becomes more purified in exchanging transcendental bhava with Me." Placing the devotee into material troubles necessitates delivering him from the illusory material relations. The material relations are based on reciprocation of material enjoyment, which depends mainly on material resources. Therefore, when material resources are withdrawn by the Lord, the devotee is cent percent attracted toward the transcendental loving service of the Lord. Thus the Lord snatches the fallen soul from the mire of material existence. Tribulations offered by the Lord to His devotee are different from the tribulations resulting from vicious action. All these glories of the Lord are especially known to the great mahajanas like Brahma, Shiva, Narada, Kapila, Kumara and Bhishma, as mentioned above, and one is able to grasp it by their grace.”
OBSERVATION

“The Lord says "I put My devotee into difficulty, and thus the devotee becomes more purified in exchanging transcendental bhava with Me." It is NOT that he threw out the devotees from Vaikuntha and put them into difficulty.

Otherwise, “Placing the devotee into material troubles necessitates delivering him from the illusory material relations. The material relations are based on reciprocation of material enjoyment, which depends mainly on material resources,” would mean that he put them into the material world purposely, as in the Biblical covenant.

Everything is then harmonized by Srila Prabhupada’s statement: “Thus the Lord snatches the fallen soul from the mire of material existence. Tribulations offered by the Lord to His devotee are different from the tribulations resulting from vicious action. All these glories of the Lord are especially known to the great mahajanas like Brahma, Shiva, Narada, Kapila, Kumara and Bhishma, as mentioned above, and one is able to grasp it by their grace.”

Therefore, it is definitively clear from the verse and purport above that:

1—The Lord doesn’t throw out the jivas from Vaikuntha since, paraphrasing Prabhupada above “the difficulties He personally puts the devotee into, are tribulations offered by the Lord to His devotee, and are different from the tribulations resulting from vicious actions in the material world.”

2—Therefore paraphrasing Prabhupada: the Lord “places the devotee into material troubles” after they have used their minute independence as tatastha-jivas constituents of His Brahman effulgence that manifest into performance of activities through the Viraja river at the maha-tattva, and from the reservoir of all jivas or Sri Shankarshana (Cc. Adi-lila 5.41). Otherwise, it is a FACT THAT NO ONE FALLS FROM VAIKUNTHA.

SB 7.1.35: “The bodies of the inhabitants of Vaikuntha are completely spiritual, having nothing to do with the material body, senses or life air. Therefore, kindly explain how associates of the Personality of Godhead were cursed to descend in material bodies like ordinary persons.”

BHAKTIVEDANTA PURPORT: “This very significant question would be difficult for an ordinary person to answer, but Narada Muni, being an authority, could answer it. There fore Maharaja Yudhisthira inquired from him, saying, etad akhyatum arhasi: ‘only you can explain the reason.” From authoritative sources it can be discerned that associates of Lord Vishnu who descend from Vaikuntha do not actually fall. They come with the purpose of fulfilling the desire of the Lord, and their descend to this material world is comparable to that of the Lord. The Lord comes to this material world through the agency of His internal potency, and similarly, when a devotee or associate of the Lord descends to the material world, he does so through the action of the spiritual energy. Any pastime conducted by the Supreme Personality of Godhead is an arrangement by Yogamaya, not Mahamaya. Therefore it is understood that when Jaya and Viyaja descended to this material world, they came because there was something to be done for the Supreme Personality of Godhead. Otherwise, it is a fact that no one falls from Vaikuntha.

OBSERVATION ONE

Srila Shukadeva Goswami was already self-realized in Brahman realization while in the womb of his mother. He began his devotional service by listening Srimad Bhagavatam while still in the womb. There is NO reference in the shastras of a devotee becoming an impersonalist, but we find innumerable cases of impersonalists becoming devotees of Krishna, Vishnu.

In ITS constitutional manifestation as a spiritual spark, tatastha-jivas are constituent parts of the brahmajyoti. Their primordial identity regarding their relationship with the Lord (Sambhanda-jnana) is therefore established in shanta-rasa. The nitya-baddha-tatastha-jivas BEGIN their devotional service after hearing and chanting about the glories of the Lord. Sri Prahlada Maharaja is described in Brihad-bhagavatamrita as the first reference on pure devotional service to Sri Krishna, Vishnu. He began his devotional service by always remembering the Lord and then praising His glories to his father Hiranyakashipu, and his classmates. He was situated on the topmost stage of pure love in shanta-rasa.

The CONCLUSION is that nitya-baddha-tatastha-jivas “BEGIN” their devotional service ONLY and EXCLUSIVELY from WITHIN the material world for the “FIRST” time in their ETERNAL existence. Although seemingly contradictory, the terms “begin” or “first” are not so when taking into account that the “eternally” conditioned jiva has positioned itself into the temporary (cyclic) manifestation of the material world that operates under the directions of Krishna’s bahiranga-shakti, at one point of ITS existence on its own absolute exercise of negative free will.

The constitutional manifestation of the tatastha-jivas as parts and parcels of the Lord (vibhinamsha expansions) in their transcendental position in the spiritual world of the brahmajyoti, is to relate with the Lord in shanta-rasa. Every tatastha-jiva constitutionally conceals within ITS essence ALL five types of relationship (rasas) with the Lord, i.e., shanta, dasya, sakhya, vatsalya and madhurya. Nonetheless tatastha-jivas enact perfect free will—without ANY incidence from either the spiritual or the material worlds—from the tatastha area or Viraja River. Since the word “viraja” denotes “devoid of ANY trace of inference, or particular mood,” it becomes the perfect place for the jiva to enact ITS inner need for activities. The jivas leaning towards the spiritual side are known as nitya-sidhas, and the jivas leaning towards the material side become known as nitya-baddhas.

OBSERVATION TWO

It should be noted that in Krishnaloka there are four main rasas with the Lord, i.e., dasya, sakhya, vatsalya and madhurya. A devotee practicing raganugha-bhakti does not adopt shanta-bhakti as his ideal, because shanta-bhakti is not ragatmika-bhakti. The shanta bhakta does not aspire to establish personal or emotional relationship with Bhagavan. Thus his bhakti is not pure bhakti.

Sri Rupa Goswami cites two kinds of shanta bhakta: those, who have a predominating desire for enjoying the aishvarya of the Lord in Vaikuntha, and those, who have a pre dominating desire for the loving service of Bhagavan. The shanta bhaktas of the later category have some experience of the madhurya of Bhagavan, but their experience of madhurya is of the lowest order, because they are lacking the particular bhava. Madhurya in the real sense, implying the ever-growing and ever fresh charm and grace of the Lord is enjoyed ONLY by the devotees who have madiyatamaya-bhava.

The shanta bhakta has the consciousness of identity or absorption on Brahman, but the identity is only apparent not real. Jiva Goswami says that, therefore, there is EVERY possibility of his again falling a prey of Maya (jivanamukta api punavandhanam yam karmabhih, – Vasana Bhasya cited in Bhakti Sandarbha).

Cc.Madhya 8.229, BHAKTIVEDANTA PURPORT: “However, when one is spiritually situated and does not desire a gross or subtle body, he attains his original spiritual body. As confirmed by the Bhagavad-gita (4.9): tyaktva deham punar janma naiti mam eti so ’rjuna.

One is elevated to the spiritual world by the spiritual body and is situated either in Goloka Vrindavana or in another Vaikuntha planet. In the spiritual body there are no longer material desires, and one is fully satisfied by rendering service to the Supreme Personality of Godhead, Radha and Krishna. This is the platform of bhakti (hrishikena hrishikesha-sevanam bhaktir uchyate). When the spiritual body, mind and senses are completely purified, one can render service to the Supreme Personality of Godhead and His consort. In Vaikuntha the consort is Lakshmi, and in Goloka Vrindavana the consort is Srimate Radharani. In the spiritual body, free from material contamination, one can serve Radha- Krishna and Lakshmi-Narayana. When one is thus spiritually situated, he no longer thinks of his own personal sense gratification. This spiritual body is called siddha-deha, the body by which one can render transcendental service unto Radha and Krishna. The process is that of engaging the transcendental senses in loving devotional service.”

Teachings of Lord Chaitanya. Ch. 10, The Beauty of Krishna

BHAKTIVEDANTA PURPORT: “Krishna is the Absolute Truth, the Supreme Personality of Godhead, and he is situated in His internal potency, which is known as svarupa-shakti or atma-shakti, as described in Bhagavad-gita. He expands Himself in various multiple forms, and some of these are known as His personal forms and some as His separated forms. Thus He enjoys Himself in all the spiritual planets, as well in the material universes. The expansions of His separated forms are called living entities, and these living entities are classified according to the energies of the Lord. They are divided into two classes—eternally liberated and eternally conditioned. Eternally liberated living entities never come into contact with material nature, and therefore they do not have any experience of material life. They are eternally engaged in Krishna consciousness, or devotional service to the Lord, and they are counted among the associates of Krishna. Their pleasure, the only enjoyment of their life, is derived from rendering transcendental loving service of Krishna. On the other hand, those who are eternally conditioned are always divorced from the transcendental loving service to Krishna and are thus subjected to the threefold miseries of material existence. Due to the conditioned soul’s eternal attitude of separation from Krishna, the spell of material energy awards him two kinds of bodily existence—the gross body consisting of five elements, and the subtle body consisting of mind, intelligence and ego. Being covered by these two bodies, the conditioned soul eternally suffers the pangs of material existence known as the threefold miseries. He is also subjected to six enemies (such as lust, anger, etc.). Such is the everlasting disease of the conditioned soul.”

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

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

OBSERVATION THREE

The constitutional position of the tatastha-jiva is of eternal servitorship for the Lord. Jivas belong to Krishna's antaranga-shakti (Internal potency) and also belong to a different potency known as tatastha-shakti (Marginal potency). Thus the jiva is considered a manifestation similarly one and different from the Lord. The tatastha-shakti manifests in shanta-rasa as Krishna's brahman effulgence, and with the inherent other four eternal rasas to become His nitya-siddha-parikaras. The members of His tatastha-shakti—the tatastha-jivas—who independently of the Lord’s wishes, decide to enter His bahiranga-shakti (External potency or Maya-shakti) are known as nitya-baddha-ivas, thus retaining their spiritual spark-like shape as constitutional members of Krishna’s eternal brahman effulgence. The area where the tatastha-shakti’s integral members or the tatastha-jivas enact for the “FIRST” time their constitutional need to execute activities is exclusively manifested from the tatastha area, also known as Viraja River.


Cc. Madhya 20.108-109

jivera ‘svarupa’ haya—krishera ‘nitya-dasa’ / krishnera ‘tatastha-shakti’ ‘bhedabheda-prakasha’

suryamsha-kirana, yaiche agni-jvala-chaya / svabhavika krishnera tina-prakara ‘shakti’ haya
SYNONYMS

jivera—of the living entity; svarupa—the constitutional position; haya—is; krishera—of Lord Krishna; nitya-dasa—eternal servant; krishnera—of Lord Krishna; tatastha—marginal; shakti—potency; bheda-abheda—one and different; prakasha—manifestation; surya-amsha—part and parcel of the sun; kirana—a ray of sunshine; yaiche—as; agni-jvala-chaya—molecular particle of fire; svabhavika—naturally; krishnera—of Lord Krishna; tina-prakara—three varieties; shakti—energies; haya—there are.

“It is the living entity’s constitutional position to be an eternal servant of Krishna because he is the marginal energy of Krishna and a manifestation simultaneously one with and different from the Lord, like a molecular particle of sunshine or fire. Krishna has three varieties of energy.”
BHAKTIVEDANTA PURPORT: “Srila Bhaktivinoda Thakura explains these verses as follows: Sri Sanatana Gosvami asked Sri Chaitanya Mahaprabhu, “Who am I?” In answer, the Lord replied, “You are a pure living entity. You are neither the gross material body nor the subtle body composed of mind and intelligence. Actually you are a spirit soul, eternally part and parcel of the Supreme Soul, Krishna. Therefore you are His eternal servant. You belong to Krishna’s marginal potency. There are two worlds—the spiritual world and the material world—and you are situated between the material and spiritual potencies. You have a relationship with both the material and the spiritual world; therefore you are called the marginal potency. You are related with Krishna as one and simultaneously different. Because you are spirit soul, you are one in quality with the Supreme Personality of Godhead, but because you are a very minute particle of spirit soul, you are different from the Supreme Soul. Therefore your position is simultaneously one with and different from the Supreme Soul. The examples given are those of the sun itself and the small particles of sunshine and of a blazing fire and the small particles of fire.” Another explanation of these verses can be found in Adi-lila, Chapter Two, verse 96." [kindly find it below]

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: “Srila Jiva Gosvami states in his Bhagavat-sandarbha (16) that by His potencies, which act in natural sequences beyond the scope of the speculative human mind, the Supreme Transcendence, the summum bonum, eternally and simultaneously exists in four transcendental features: His personality, His impersonal effulgence, particles of His potency (the living beings), and the principal cause of all causes. The Supreme Whole is compared to the sun, which also exists in four features, namely the personality of the sun-god, the glare of his glowing sphere, the sun rays inside the sun planet, and the sun’s reflections in many other objects. The ambition to corroborate the existence of the transcendental Absolute Truth by limited conjectural endeavors cannot be fulfilled, because He is beyond the scope of our limited speculative minds. In an honest search for truth, we must admit that His powers are inconceivable to our tiny brains. The exploration of space has demanded the work of the greatest scientists of the world, yet there are countless problems regarding even fundamental knowledge of the material creation that bewilder scientists who confront them. Such material knowledge is far removed from the spiritual nature, and therefore the acts and arrangements of the Absolute Truth are, beyond all doubts, inconceivable.

The primary potencies of the Absolute Truth are mentioned to be three: internal, external and marginal. By the acts of His internal potency, the Personality of Godhead in His original form exhibits the spiritual cosmic manifestations known as the Vaikunthalokas, which exist eternally, even after the destruction of the material cosmic manifestation. By His marginal potency the Lord expands Himself as living beings who are part of Him, just as the sun distributes its rays in all directions. By His external potency the Lord manifests the material creation, just as the sun with its rays creates fog. The material creation is but a perverse reflection of the eternal Vaikuntha nature.


These three energies of the Absolute Truth are also described in the Vishnu Purana, where it is said that the living being is equal in quality to the internal potency, whereas the external potency is indirectly controlled by the chief cause of all causes. Maya, the illusory energy, misleads a living being as fog misleads a pedestrian by blocking off the light of the sun. Although the potency of maya is inferior in quality to the marginal potency, which consists of the living beings, who are part and parcel of the Lord, it nevertheless has the power to control the living beings, just as fog can block the actions of a certain portion of the sun’s rays although it cannot cover the sun. The living beings covered by the illusory energy evolve in different species of life, with bodies ranging from that of an insignificant ant to that of Brahma, the constructor of the cosmos. The pradhana, the chief cause of all causes in the impersonal vision, is none other than the Supreme Lord, whom one can see face to face in the internal potency. He takes the material all-pervasive form by His inconceivable power. 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.”

OBSERVATION FOUR

The constitutional manifestation of the tatastha-jivas’ position is as vibhinamsha (separated by minute independence) expansions of the Lord in the constitutional shape as spiritual sparks. The tatastha-jivas constitutionally manifest as Sri Krishna’s Brahman effulgence and constitutionally are situated in shanta-rasa-bhava, which is the basis of IMPERSONAL relationship with the Lord.

How Srila Shukadeva Gosvami and the Kumaras exercised their shanta-rasa-bhava with tinges of dasya-rasa-bhava is described in Srimad Bhagavatam. Srila Shukadeva Goswami began engaging his ears in the Lord’s seva by listening to the Bhagavatam while in the womb of his mother. On the other hand, the four Kumaras began engaging their noses in the Lord’s seva by smelling the aroma of tulasi leaves offered at the lotus feet of Vishnu or Narayana.
CONCLUSION
The generic identity of Sri Krishna is that only He and His energies exist, while His specific energies are three (antaranga, tatastha and bahiranga shaktis).

The generic principle of the internal energy of the Lord (antaranga-shakti) is to rule the affairs of the spiritual world. The specific principle of the antaranga-shakti is to sublimate the relationship between Krishna and His devotees.

The generic principle of the external energy of the Lord (bahiranga-shakti) is to rule the affairs of the material world. The specific principle of the bahiranga-shakti is to hinder the relationship between Krishna and His devotees.

The generic principle of the intermediate energy of the Lord (tatastha-shakti) is to relate with either the affairs of the material or spiritual worlds. The specific principle of the tatastha-shakti is to manifest the tatastha-jivas as spiritual sparks in a relationship with the Lord constitutionally based in shanta-rasa. The tatastha-jivas inherently carry all four constitutional rasas also, which they develop at their own free will due to their infinitesimal individuality and independence. They exercise their eternal free will from the pristine place known as tatastha area, located on the subtlest shoreline of the Viraja River that divides spirit from matter.

The generic principle of the intermediate area/region/stage/division, located between the spiritual and material worlds (tatastha or Viraja River) is to officiate as a non-differentiated element wherefrom the tatastha-jivas enact their constitutional propensity as living entities to execute activities. Thus confirming the "ALIVED" identities of the jivas' existence based in its constitutional ACTIVE principle (chaitanya). The specific principle of the tatastha area is to officiate as a perfect via medium to execute the most perfect independent execution of the tatastha-jiva’s free will.

The jiva’s active principle of existence is based in transcendental dynamics, however they can relate with either the affairs of the material or spiritual worlds. The specific principle of the tatastha-shakti is to manifest the tatastha-jivas as spiritual sparks in a relationship with the Lord constitutionally based in shanta-rasa. The tatastha-jivas inherently carry all four constitutional rasas also, which they develop at their own free will due to their infinitesimal individuality and eternal minute independence.

SB 3.26.9, SRILA PRABHUPADA’S LECTURE – BOMBAY 21 DECEMBER 1974

“So purusha is accompanied by varieties of energies. In the Upanishad it is stated,



na tasya käryam karanam cha vidyate

na tat-samash chabhyadhikash cha drishyate

parasya shaktir vividhaiva shruyate...

Para, the Supreme Lord, Absolute Truth, has multi-energy. So the multi-energy is divided into three divisions. That is called antaranga-shakti, internal energy, [bahiranga-shakti] external energy, and the marginal energy [tatastha-shakti]. All of them are energies, or prakriti. So in the Sankhya philosophical discussion, Devahuti—she is also the mother of Kapiladeva—she asked this intelligent question: "What are the characteristic of the prakriti, and what are the characteristic of the purusha?" Prakrite purushasyapi lakshanam purushottama. He (she) is addressing his (her) son, Kapiladeva, God, as Purushottama. Uttama purusha. Uttama, madhyama, and adhama. There is a comparative. So uttama purusha is the Supreme Personality of Godhead, Krishna, or His incarnation like Kapiladeva, Rishabhadeva. There are many incarnations. So they are all Purushottama.

So, so far in this material conception of life there are two purushas, one, the living entity, and the other is the Supersoul. So above this... Living entity is the adhama-purusha, and the Supersoul is the madhyama-purusha, and Krishna, or the Supreme Personality of Godhead, is uttama-purusha, the Supreme. And in this material world the adhama-purusha is called also nitya-baddha. Similarly, there are other living entities in the spiritual world, they are called nitya-mukta or nitya-siddha. They NEVER COME in this material world. Just like Rupa Gosvami. In his Bhakti-rasamrita-sindhu, he describes some comparison, that the sea fishes, they never come to the river. The river fishes sometimes go to the sea, but the sea fishes, they never come to the river. Similarly, there are living entities in the spiritual world. THEY NEVER COME IN THIS MATERIAL WORLD. Their number is greater, at least three times greater than all the living entities within this material world. And the Supersoul, He is also living entity, but superior, Supersoul. Soul and Supersoul.




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