tag:blogger.com,1999:blog-13840855789805904342024-03-28T20:32:37.745+11:00Gauragopala Das ACBSPGauragopala.dasa.ACBSP.http://www.blogger.com/profile/00061005046269018685noreply@blogger.comBlogger1205125tag:blogger.com,1999:blog-1384085578980590434.post-39170798025579113162024-03-20T02:22:00.012+11:002024-03-22T04:10:29.613+11:00Srila Prabhupada explains how "voluntary service" on different levels and intensities, expands the multiple levels of reciprocal loving exchanges with Kṛṣṇa.<p><b>Devotee -</b> "Srila Prabhupada, why did Krsna give us free will if He knew we may miss use it to forget Him?"</p><p><b>Srila Prabhupada</b> – "If you have no free will, then you are a stone. The stone has no free will. You want to be stone? Then you must have free will! But don’t misuse your free will. But don’t try to become stone either. That is not life." <b>(Aug 5, 1976, New Mayapur France)</b></p><p>Loving exchanges and reciprocation are only possible when there is free will, this also includes the choice to even reject Krsna. Loving exchanges can only exists when there is "voluntary" reciprocation between two as Srila Prabhupada explains-</p><p><b>Srila Prabhupāda</b> – "Unless there are "two persons," where is the question of love? Love means two persons, then there is exchange and reciprocation, only then is there loving exchanges. I must deal with you open-hearted, you must deal with me open-hearted, then there is love. So if you want to love Kṛṣṇa, God, then these things above must be there." <b>(Aug 9, 1976, Tehran)</b></p><p><b>Devotee</b> – "In Srimad Bhagavatam it says that Krsna did not want us to come to this temporary material world, if Krsna did not want us to come here, why are we here?” Why doesn’t He save me from thinking like that and stop me from entering the temporary material world?"</p><p><b>Srila Prabhupada</b> – "That means you lose your independence, that is force, if you want to go but Kṛṣṇa stops you forcing you to stay, is that love? In Bengali it is said, ‘If you catch a girl or boy and demand, ‘You love me, you love me, you love me." Is it love? “You love me otherwise I will kill you!’ Is that love? So Krsna does not want to become a lover like that, by force, on the point of revolver. ‘You love me otherwise I shall kill you!’ That is not love; that is threatening and bullying. Love is reciprocal, voluntary, good exchange of feeling. Then there is love, not by force; that is exploitation and rape. Why one is called lover and another called a rapist?" <b>(July 8, 1976 in Washington, D.C).</b></p><p><b>As Srila Prabhupada explains, the relationship between Krsna and the individual jiva-souls are never a "one-sided" relationship that denies voluntary personal contributions and choices. </b></p><p><b>Srila Prabhupada </b>– "So everyone can know that independence means one can use it properly, or one can misuse it. That is independence (free will). If you make it one-way only, that is not independence, that is force (an impersonal dictatorship)." <b>(Los Angeles, June 23, 1975)</b></p><p>As Prabhupada has warned us above, if you have no free will (freedom of expression) then you are no better than dead stone, the stone has no free will, no way of communicating, no one wants to be dead and mindless like cold stone. </p><p>Becoming a disciple of the Lord firsts happens by surrendering to Krsna's pure devotee however, that does not mean one extinguishes their individuality, unique personality and free will, such impersonal so called surrender only makes one a mindless drone and puppet! Such cold hearted dictatorial bulling (impersonalism) does not exist in REAL Krsna Consciousness, or with genuine ISKCON devotees. </p><p><b>The extinguishing of the individual jiva-soul's unique personality, free will (self-expression) and ability to voluntary contribute in their own way to their unique relationship with Krsna, is also nonsense impersonalism (meaning one's emotions and feelings are like dead cold stone)</b></p><p>Attempting to give up (extinguish) free will and expressing one's self independently by foolishly praying to be an atom on Kṛṣṇa's lotus feet, is NOT surrendering to Krsna's pure devotee or Krsna correctly, it is actually surrendering to nonsense impersonalism and committing spiritual suicide!</p><p>Srila Prabhupada explains that a proper loving relationships is always a "two-way" reciprocal exchange of loving expressions between two, love can never exist with just one. </p><p><b>Srila Prabhupada</b> - "Love means two, there must be two, the lover and the beloved. Kṛṣṇa is already lover, He loves you so much that He's trying to get you back. Therefore, love cannot be one or love cannot be executed only one, there MUST be another one to experience loving exchanges and reciprocation. I love somebody; somebody loves me, so there must be lover, there must be beloved, there must be two for love to exist."<b> (quote 1966 - 1974, Vaniquotes)</b></p><p><b>Srila Prabhupada</b> - "We must understand that love means you take and you give also, suppose if you love somebody and you simply take from him, but you don't give. Oh, do you think it is very good? No, it is not good, that is not love, that is exploitation, bulling and forced obedience. If I go on simply taking from you, and if I don't voluntarily offer you something in return, that is simply exploitation, a loveless relationship." <b>(quote 1966 - 1974, Vaniquotes)</b></p><p><b>Srila Prabhupada explains how "voluntary service" on different levels and intensities, expands the multiple levels of reciprocal loving exchanges with Kṛṣṇa.</b></p><p><b>Srila Prabhupada</b> - "In the transcendental world (Vaikuntha planets and Goloka-Vrindavana) also Kṛṣṇa reciprocates with His pure devotees in a transcendental attitude, just as the devotee wants Him. One devotee may want Kṛṣṇa as supreme master, another as his personal friend, another as his son, and still another as his lover. Kṛṣṇa rewards all the devotees equally, according to their different intensities of love for Him. In the material world, the same reciprocations of feelings are there, and they are equally exchanged by the Lord with the different types of worshipers. The pure devotees both here and in the transcendental abode associate with Him in person and are able to render personal service to the Lord and thus derive transcendental bliss in His loving service." <b>(BG, Ch 4 text 11, Purport)</b></p><p><b>Srila Prabhupada</b> - "In the beginning of Bhagavad-gītā Arjuna was worried about killing Bhīṣma and Droṇa, his worshipful grandfather and master. But Kṛṣṇa said that he need not be afraid of killing his grandfather. When the sons of Dhṛtarāṣṭra tried to disrobe Draupadī in the assembly of the Kurus, Bhīṣma and Droṇa were silent, and for such negligence of duty they should be killed. Kṛṣṇa showed His universal form to Arjuna (revealing past, present and future similtaneously) just to show him that these people were already killed for their unlawful action. </p><p>That scene was shown to Arjuna because devotees are always peaceful and they cannot perform such horrible actions. The purpose of the revelation of the universal form was shown; now Arjuna wanted to see the four-armed form, and Kṛṣṇa showed him. A devotee is not much interested in the universal form, for it does not enable one to reciprocate loving feelings with Krsna. Either a devotee wants to offer his respectful worshipful feelings, or he wants to see the two-handed Kṛṣṇa form so that he can reciprocate in loving service with the Supreme Personality of Godhead." <b>(BG, Ch 11 text 49, Purport)</b></p><p>The word "surrender" should be properly understood to only have meaning in a "two-sided" reciprocal relationship, based on voluntary sevice appreciated and nurtured by Krsna, and NEVER forcefully demanded in an impersonal way.</p><p>The individual jiva-souls (anti-matter) are ALWAYS eternally spiritual living beings in both the spiritual world and material world (covered by temporary matter) who are beginningless and endless. </p><p>However, in the material world (matter) the eternal spiritual jiva-soul (anti-matter) is covered by a temporary subtle and gross material bodily container or vessel (matter) that decomposes forcing the eternal spirit-soul or jiva-soul (anti-matter) to constantly change material bodily containers or vessels.</p><p><b>Remember, maya or the material energy, does NOT exist on the Vaikuntha planets or in Goloka-Vrindavana, so Maya is unknown to the jiva-souls (marginal living entities) in both the Vaikuntha planets and Goloka Vrindavana.</b></p><p>In the spiritual world the jiva-souls ARE their eternal spiritual bodily form voluntary serving Krsna or Visnu in unlimited ways.</p><p><b>Srila Prabhupada</b> - "The jiva-soul's position in the spiritual world is voluntary, some devotees want to serve Krsna as a flower; they become flower there. If I want to be a flower I shall lie down at the lotus feet of Krsna and become flower, voluntarily, and he can change from flower to human body, that is spiritual life. There is no restriction. If some devotee wants to serve Krsna as cow, he serves Krsna as cow, as calf, as flower, as plant, as water, as ground, field, or as father, as mother, as friend, as beloved, anything. It is inconceivable, yet a fact."<b>(SB, Canto 6 Ch 1 Text 1-4, Melb, Australia May 20, 1975)</b></p><p>In the spiritual world ALL relationships with Krsna are "equally blissful to each other," just like one may like a carnation flower while others may choose to like a rose flower.</p><p>However, having free will, individuality, independence, experiencing a unique sense of individual self, and the ability to express all these qualities is eternally the constitutional makeup of all marginal living entities (jiva-souls) on the Vaikuntha planets and Goloka-Vrindavana.</p><p>The eternal individual jiva-souls (anti-matter) are not affected by the decomposition and demise of the external temporary material bodily vessel (matter) they are in.</p><p>The individual jiva-souls are eternal spiritual living PERSONS who can NEVER be destroyed, terminated, divided into pieces, extinguished or lose their individual identity as a unique "person" with their own personality because they are indestructible for infinity.</p><p><b>Bhagavad Gita As It Is</b> - “Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.”<b> (BG, Ch 2 text 12)</b></p><p><b>Bhagavad Gita As It Is </b>- “As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change." <b>(BG, Ch 2 text 13)</b></p><p><b>Bhagavad Gita As It Is </b>- "For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain." <b>(BG, Ch 2 text 20 “corrected” 1983 edition)</b></p><p><b>Bhagavad Gita As It Is</b> - "O Pārtha, how can a person who knows that the soul is indestructible, eternal, unborn and immutable kill anyone or cause anyone to kill?" <b>(BG, Ch 2 text 21)</b></p><p><b>Bhagavad Gita As It Is</b> - "As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones."<b> (BG, Ch 2 text 22)</b></p><p><b>Bhagavad Gita As It Is</b> - "The soul can never be cut to pieces by any weapon, nor burned by fire, nor moistened by water, nor withered by the wind." <b>(BG, Ch 2 text 23)</b></p><p><b>All individual jīva-souls are ETERNAL persons, therefore there are no new jiva-souls being created because they have ALWAYS existed meaning they are beginningless and endless.</b></p><p><b>Srila Prabhupada</b> – "There are no new souls, new and old are due to this material body, but the jiva-soul is never born and never dies, so if there is no birth, how can there be new souls?"<b> (Letter to Jagadisa dasa 9th July 1970)</b></p><p>The individual jiva-souls (marginal living entities) have no origin or beginning point because they have ALWAYS existed for infinity as explained above.</p><p>So, clearly there is no origin or beginning point to Krsna's marginal energy (an unlimited number of individual jiva-souls), who have existed for as long as Krsna has existed and will continue to exist for eternity (infinity).</p><p>The individual jiva-souls can enter or possess and experience any material bodily container or vessel they choose over the infinity of their endless existence, but only temporarily.</p><p>This is because all outer material bodily vessels or containers (matter) that covers the eternal individual jiva-souls (anti-matter), eventually breaks down, decomposes (dies) and again merges back into the "oneness" of the material energy that all bodily vessels are made from in the material world.</p><p>However, the eternal individual jiva-souls (anti-matter) are not affected by the decomposition and demise of the external temporary material bodily vessel (matter) they are in.</p><p>Also, each eternal individual jiva-soul (anti-matter) can NEVER become another individual jiva-soul, Krsna, Radharani, Visnu, Narayana and their expansions, or Siva and his expansions.</p><p><b>The individual jiva-souls are eternal persons who always have the choice (fee will) to express themselves in their own unique way in the spiritual world, or reject Krsna and enter the temporary material world if they choose. It has to be this way if free will truly exists. </b></p><p>The marginal living entities (jiva-souls) are NOT complete in themselves unless they have their own unique independence (free will) to voluntarily choose to serve Krsna in their own unique way.</p><p>Therefore, without "free will or self expression," there can be no personal voluntary contributions or personal unique offerings to Krsna in a "two-sided" loving relationship.</p><p>Under these impersonal "one-sided" dictatorial conditions, the individual jiva-soul's existence would be no better than mindless drones devoid of any self-expression, personal voluntary contributions, reciprocating in a loving "two-way" relationship is spiritual suicide.</p><p>All marginal living entities (jiva-souls) in the spiritual world are eternal servants by choice who make their own independent decisions while serving Krsna, this makes them the unique contributing PERSON they are eternally, only then can an unlimited variety of intentional loving exchanges with Krsna be possible in a "two-way" reciprocal exhange.</p><p><b>Srila Prabhupada</b> - "In the spiritual world service is voluntary, some devotees want to serve Krsna as flower; so they become flower there if they want to be a flower and lie down at the lotus feet of Krsna, then he becomes flower, voluntarily, and he can change from flower to human body also. That is spiritual life. There is no restriction. If some devotee wants to serve Krsna as cow, he serves Krsna as cow, as calf, as flower, as plant, as water, as ground, field, or as father, as mother, as friend, as beloved, anything. It is inconceivable yet a fact."<b> (SB, Canto 6 Ch 1 text 1-4, Melb, Australia May 20, 1975)</b></p><p><b>Srila Prabhupada</b> - "Love is a reciprocal, voluntary, good exchange of feeling. Then there is love. Not by force, no, Krsna does not want to become a lover like that, ‘You love me, otherwise I shall kill you!" <b>(Washington DC July 8, 1976)</b></p><p><b>Srila Prabhupada</b> - ''Love means you take, and you give also. Suppose if you love somebody and you simply take from him, but you don't give. Oh, do you think it is very good? No. It is not good. That is not love. That is exploitation. If I go on simply taking from you, and if I don't offer you anything, that is simply exploitation." <b>(Lecture BG, Ch 9 text 2-5, New York City, Nov 23, 1966)</b></p><p>Krsna does not force His dominance over the jiva-souls in the spiritual world like a puppet master impersonally controls his puppets with strings.</p><p><b>Free will exists with the jiva-souls for the purpose of allowing self-expression and voluntary personal contributions in their relationship with Krsna, making the relationship a "two-sided" loving affair instead of a "one-way" dictatorship.</b></p><p>The reason why "life" (the unlimited existence of individual jiva-souls) can NEVER be generated (created), is because the life force (that includes an unlimited collection of unique indestructible individual jiva-souls) have ALWAYS existed and were NEVER created.</p><p>Individual life (the collective of jiva-souls) are beginningless and endless as Bhagavad Gita As It Is explains.</p><p>Dormant "Life" (the individual jiva-souls) are only "awakened" after the jiva-souls have fallen to the dormant (inactive) conditional state in the atom, and the impersonal brahmajyoti, they do NOT originate from from the impersonal brahmajyoti, they are only awakened from their dormant state in the brahmajyoti.</p><p>Such a "fall down" to the dormant (inactive) brahmajyoti, is unnatural for the jiva-souls whose real "nature" is to be fully "active" in Kṛṣṇa's eternal pastimes.</p><p><b>"Life" therefore is never created, not even by Krsna because "life" has ALWAYS existed.</b></p><p>Once fallen to the material world of repeated birth and death, the individual jiva-souls can become frustrated with that constant suffering of birth, disease, old age and death and fall even further to the dormant (inactive) impersonal brahmajyoti, or can become dormant even in the atom.</p><p>When individual life (the jiva-souls) eventually awakens from their dormant impersonal existence in the brahmajyoti, or the material atom, some jiva-souls will WRONGLY believe life originated or is created (generated) from the an impersonal origin in the brahmajyoti.</p><p>However, the individual jiva-souls or life force has only been resting in a dormant inactive condition attained from a previous existence in the material world, a previous material universe long, long, long, long ago.</p><p>No individual jiva-souls (marginal living entities) originate from the impersonal Brahmajyoti which is an inactive condition of consciousness the individual jiva-souls fall too as Prabhupada explains here-</p><p><b>Srila Prabhupada</b> - "Existence in the impersonal brahman is also within the category of non-Krsna consciousness. Those who are in the brahman effulgence are also in the fallen condition, so there is no question of falling down from a fallen condition. When fall takes place, it means falling down from the non-fallen condition. The non-fallen condition is Krsna consciousness." <b>(Letter to Revatinandana, Los Angeles 13 June, 1970)</b></p><p>Others may also WRONGLY believe the individual life force is an "all-one all-pervading energy or force" and only has form and individuality when contained in a material bodily vessel, just like water contained in a jar becomes separated from the ocean of water around it by being in the jar.</p><p>The individual "life force" in the category know as the "jiva-souls" (marginal living entities), are NOT ultimately an "all-one-pervading" consciousness, they are eternal individual units (PERSONS) with their own unique personality and identity.</p><p>The "life force" in the category of jiva-souls (marginal living entities), are a collective of eternal spiritual individual living beings who each have their own eternal unique personality, individual identity and spiritual bodily form.</p><p>The belief that all jiva-souls ultimately merge into "one consciousnees" like rivers merge into the sea, and only become an individual when embodied, is called dangerous mayavadi impersonalism because it denies the "life force" is ultimately an unlimited collective of unique individual eternal jiva-souls.</p><p><b>So the conclusion is, the individual jiva-souls (marginal living entities) are eternal spiritual living PERSONS who can never be destroyed, terminated, divided into pieces, extinguished or lose their individual identity.</b></p><p>The individual jiva-souls are indestructible and were NEVER created, they have ALWAYS existed like Krsna has always existed as Bhagavad Gita As It Is explains above.</p><p>On the other hand in a paradox understanding, Krsna the Supreme Personality of Godhead is the cause of ALL causes which means EVERYTHING rests in Him and depends on Him always.</p><p>This includes His unlimited individual jiva-soul expansions, Lord Siva, His unlimited variety of Visnu-tattva expansions including Srimati Radharani and Lord Caitanya Mahāprabhu.</p><p>All the above are paradoxically ALL-ONE with Krsna from Krsna's point of view (through the eyes of God) are all part of Him because Krsna is the Supreme Personality of Godhead and cause of all causes. </p><p>However, Krsna is really <b>"similtaneously one and different"</b> with all that there is because ultimately EVERYTHING belongs to Kṛṣṇa- </p><p><b>"Achintya-Bheda-Abheda-Tattva"</b></p><p>This philosophy of Lord Caitanya Mahāprabhu is very difficult to understand, and is only properly realised by genuine devotees of Lord Krsna.</p><p>Srila Prabhupada explains below that all individual jiva-souls (marginal living entities) are eternal PERSONS (as a spiritual bodily form) who are Krsna's eternal servants in their full potential in their real home in the spiritual world.</p><p>The jiva-soul's original bodily form over infinity has the same bodily features as Krsna, which is- </p><p>sat, </p><p>cit, </p><p>ananda, </p><p>VIGRAHA. </p><p><b>Which means- </b></p><p>eternity, </p><p>knowledge,</p><p>bliss,</p><p>FORM.</p><p>The full potential and original feature of all marginal living entities (jiva-souls) is a two arm form like Krsna's Form. So, remember the individual jiva-souls are eternal PERSONS as a spiritual bodily form as Prabhupada explains.</p><p><b>Devotee</b> – "Is the original body of the spirit soul a human form?"</p><p><b>Srila Prabhupada</b> – "Yes, human form. God is also human form. "Man is made after the shape of God." I think there is in the Bible. Is it not? So God is also like human form. Here you see Krsna, two hands, two legs."</p><p><b>Hari-sauri dasa</b>– "How do we understand, then, that there are peacocks and flowers and trees in the spiritual world? Are these not eternal forms?"</p><p><b>Srila Prabhupada</b> – [describing material form first]: "Yes, they are more covered, just like if you cover your body with blanket, the hands and legs are invisible. But you are not the blanket. So the trees and plants, they are more covered. They are not in full manifestation of the soul, the "human form" is the full manifestation of the soul."</p><p><b>Hari-sauri dasa</b>- "They are covered in the spiritual world?"</p><p><b>Srila Prabhupada</b> - "Not in the spiritual world, there that is voluntary. Some devotee wants to serve Krsna as flower; they become flower there. If I want to be a flower I shall lie down at the lotus feet of Krsna, he becomes flower, voluntarily, and he can change his, from flower to human body, that is spiritual life, there is no restriction. If some devotee wants to serve Krsna as cow, he serves Krsna as cow, as calf, as flower, as plant, as water, as ground, field, or as father, as mother, as friend, as beloved, anything, it is inconceivable, yet a fact."<b> (SB, Canto 6 Ch 1 text 1-4 Melb, Australia May 20, 1975)</b></p><p>Also, it is from Goloka-Vrindavana that some individual jiva-souls choose to enter the Vaikuntha planets in the spiritual world and appear there as a blue four armed form similar to Lord Visnu, if they choose to serve in that way.</p><p>The appearance of eternal youth only exists on both the Vaikuntha planets and Goloka-Vrindavana, where as in Goloka Vrindavana the individual jiva-souls do not have a spiritual bodily form that is blue like Krsnas, there it is different with more variety of spiritual bodily forms.</p><p>It is one's "rasa" (juice, essence or taste of a particular spiritual individual bodily personal relationship) that is eternal, what ever spiritual body that maybe, (but that can voluntarily change) - like being Krsna's uncle, cow herd boy friend or girl friend, the local shop owner etc.</p><p>Spiritual bodily individual appearance there is in according to pastime, all males do not look the same in Goloka Vrindavana like they do on the Vaikuntha planets.</p><p>Many quotes about the individual eternal jiva-soul's features explains their journey as a bodiless spark of consciousness entering the material world, or merging as an individual inactive unit (spiritual spark) into the impersonal brahmajyoti, or as a spark within Krsna's bodily effulgence (brahmajyoti).</p><p>In the impersonal brahman or brahmajyoti, the individual eternal jiva-soul is often described as an inactive individual spark of consciousness who enters the impersonal Brahmajyoti after becoming frustrated with the material creation's terrible cycle of repeated birth and death trapped in a temporary decaying material bodily vessel experienced in the material creation.</p><p>Only when Prabhupada talks about the impersonal Brahmajyoti does he call the jiva-soul a "spark," and then CLEARLY adds that appearing as an impersonal spark in Krsna's effulgence is a "fallen conditional state" of the individual jiva-soul that they fall too.</p><p>This is because originally (over infinity), the eternal individual jiva-souls voluntarily lived and served in the pastimes of Krsna as an individual contributing PERSONS.</p><p>Srila Prabhupada also explains this in a more simple way, that some individual jiva-souls have fallen from the personal pastimes of Krsna to the material creation, or further fallen to the impersonal brahmajyoti.</p><p>Ultimately, Prabhupada explains below, that all individual jiva-souls are eternal PERSONS AS their original spiritual bodily form.</p><p><b>Srila Prabhupada</b> - "In the broader sense everyone comes from Krsnaloka (Goloka-Vrindavana). When one forgets Krsna he is conditioned (nitya-baddha), when one remembers Krsna he is liberated (nitya-siddha)." <b>(Letter to Mukunda, June 10, 1969)</b></p><p><b>Srila Prabhupada</b> - "We cannot say therefore that we are not with Krsna. As soon as we try to become Lord, immediately Maya covers us. Formerly we were with Krsna in His lila or sport. But this covering of Maya may be of very, very, very, very long duration; therefore many creations are coming and going." <b>(Letter to Australian devotees and Madhudvisa Swami June 1972 Australia)</b></p><p><b>Srila Prabhupada</b> - "So to go to Krsna means you will have to acquire your original, spiritual body. The spiritual body is already there, but we are now covered by this material body." <b>(Germany, June 22, 1974)</b></p><p><b>Srila Prabhupada</b> - "We have also come down from Vaikuntha some millions and millions of years ago." <b>(Lecture BG, Aug 6, 1973)</b></p><p><b>Srila Prabhupada</b> - "These spirit souls and all spirit souls are coming from Vaikuntha." <b>(Letter to Jagadisa das, 1970)</b></p><p><b>Srila Prabhupada</b> – "Regarding your several questions: Where are the spirit souls coming from? These spirit souls and all spirit souls are coming from Vaikuntha." <b>(Letter to Jagadisa dasa, 9 July 1970)</b></p><p><b>Acyutananda</b> - "So what made the individual jiva-souls take birth in the material world in the first place?"</p><p><b>Srila Prabhupada</b> - "In the first place?'"</p><p><b>Acyutananda</b> - "What is the first birth? What is the cause of the first birth in the material world?" </p><p><b>Srila Prabhupada</b> - '"Yes, that is stated in the Prema-vivarta-</p><p>krsna-bahirmukha hana bhoga vancha kare</p><p>nikata-stha maya tare japatiya dhare</p><p>We are eternal servants of Krsna, as soon as we want to become master, that is the beginning of our first birth (fall down) to the material world. We have always got independence (free will). Krsna says, mamaivamso jiva bhutah, "we are part and parcel of Krsna," so Krsna has got full independence but we are minute and therefore got minute independence. Our real business is to serve Krsna, but as soon as we give up this idea, we want to become master. That is the beginning of our first material birth (fall down)." <b>(Lecture SB, Canto 5 Ch 5 text 2, Hyderabad, India April 11, 1975)</b></p><p><b>Acyutananda</b> - "But in the Bhagavad Gita, it says, "Once coming to the spiritual world, he never returns to the temporary material world?"</p><p><b>Srila Prabhupada</b> - ''But if he likes, he can return, that is voluntary."</p><p><b>Acyutananda</b> - "He can return?</p><p><b>Srila Prabhupada</b> - ''Yes, that independence (free will) has to be accepted, little independence, we can misuse that.</p><p>Krsna-bahirmukha hana bhoga vancha kare. That misuse of free will is the cause of our falldown to the material world." <b>(Morning Walk, Feb 19, 1976, Mayapur)</b></p><p>The individual eternal marginal living entities (jiva-souls) are also NOT called tatastha-sakti on the Vaikuntha planets or in Goloka Vrindavana, it is a name describing the "fallen conditioned state" of the individual jiva-souls while in the material world and impersonal dormant (inactive) brahmajyoti. </p><p>Therefore the individual jiva-souls do NOT originate from tatastha-sakti which is a fallen conditioned state of the jiva-souls. </p><p><b>Srila Prabhupada</b> - "So this material world is the taṭastha (a falled state), conditioned characteristics, and the spiritual world is the "Personal" characteristics. So our effort is to get out of this taṭastha (conditioned fallen characteristics) and enter the permanent characteristics (Vaikuntha and Goloka Vrindavana). That is called spiritual elevation." <b>(New York City, Dec 28, 1966)</b></p><p><b>Revatīnandana dasa</b> - "Srila Prabhupāda you very clearly explained to me once in a letter that if the jiva-soul goes into the impersonal brahmajyoti, he is considered fallen. Still fallen, does that means the whole brahmajyoti is composed of fallen souls? You see my question? If I go there, I'm a jīva-soul, and I go to the brahmajyoti I'm still fallen."</p><p><b>Srila Prabhupāda </b>- "Yes."</p><p><b>Revatīnandana dasa</b>- "That means all jīva-souls there in the impersonal brahmajyoti are also fallen souls?"</p><p><b>Srila Prabhupāda</b> - "Yes." <b>(Room Conversation Aug 17, 1971, London)</b></p><p><b>Srila Prabhupada</b> - ''Existence in the impersonal brahman (inactive) is also within the category of non-Krsna consciousness. Those who are in the brahman effulgence are also in the fallen condition, so there is no question of falling down from a fallen condition." <b>(Letter to Revatinandana dasa, Los Angeles 13 June, 1970)</b></p><p><b>Srila Prabhupada</b> - '"When fall down takes place, it means falling down from the non-fallen condition, that non-fallen condition is Krsna consciousness." <b>(Letter to Revatinandana dasa, Los Angeles 13 June, 1970)</b></p><p><b>As explained above, in the individual jiva-soul's original infinite position, they have the same eternal bodily features as Krsna, sat-cit-ananda-vigraha, which means they are a spiritual body (vigraha) that is eternal, full of knowledge, bliss and form.</b></p><p><b>Srila Prabhupada</b> - "Actually, the spiritual individual body means eternal life of bliss and knowledge. This temporary material body which we are possessing now, is neither eternal, nor blissful, nor full of knowledge. The spiritual body is full of knowledge, just opposite. So we can be that spiritual body (realize it) in the next life, we just have to cultivate how to be that type of body (realize we are not a material bodily vessel). Therefore, the best intelligent person will try to get a next body that is full of blissfulness knowledge, eternity and spiritual form." (<b>Lecture BG, Ch 2 text 14, Mexico, Feb 14, 1975)</b></p><p><b>Srila Pabhupada</b> - "The relationship with Krsna is never lost, it is simply forgotten by the influence of maya, so it maybe regained or revived by the process of hearing the Holy Name of Krsna and then the devotee engages himself in the service of the Lord which is his original or constitutional position. The relationship of the living entity with Krsna is eternal as both Krsna and the living entity are eternal; the process is one of revival only, nothing new." <b>(Letter to Jagadisa dasa 27 Feb 1970)</b></p><p><b>Devotee</b> - "Srila Prabhupada why did Krsna give us free will if He knew we could fall down in the material world?"</p><p><b>Srila Prabhupada</b> - "If you have no free will then you are a stone. The stone has no free will, you want to be stone? Then you must have free will, but don't misuse your free will. But don't try to become stone either, that is not life." <b>(Aug 5, 1976, New Mayapur France)</b></p><p><b>Syamasundara dasa</b> - "Can we predict that returning back home back to Godhead will be permanent? Can we predict that? Just like many prisoners leave the prison, however, some do come back?"</p><p><b>Srila Prabhupada</b> - "No, there is no permanent effect because we have got little independence. There is nothing permanent because you can misuse your independence at any time."</p><p><b>Syamasundara</b> - "And some come back?"</p><p><b>Srila Prabhupada</b> - "Yes, otherwise there is no meaning of independence. Independence (free will) means you can do this, you can do that. "All right. Whatever you like that is free will."</p><p><b>Devotee</b> - "Then he is so many times falling down, again and again, so will he eventually permanently come back?"</p><p><b>Srila Prabhupada</b> - "He has got independence (free will), therefore there is always the possibility he can misuse his independence, he CAN fall down. That is why when a man is released from the prison house, that does not mean permanently out because he can come back again, the general law is not to come back, but if he likes, he can come back, otherwise what is the meaning of independence (free will)? Just like one becomes free from the prison house, naturally he should not go back there again." (<b>Discussions with Syamasundara dasa on Henri Bergson philosophy)</b>^##^</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhZBAHBnUMbZ38eG3j-OcuNnKt6V387nFmJnCdrmQ0pRrZKI76hQZjfSYB-Cch_XnMW8wYH_-mJd5BiGy8ams2dU6Tf6-nmjtw4KI9GQFHHkUbbnMKRapJxq5FeYBgLrZ8sWbIdN4lQggprJ9rCn6TxXM6k4suH1fYNh1d9DBgpf3XQI9SHSdOwnjS4/s809/FB_IMG_1710796032710~3.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="809" data-original-width="736" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhZBAHBnUMbZ38eG3j-OcuNnKt6V387nFmJnCdrmQ0pRrZKI76hQZjfSYB-Cch_XnMW8wYH_-mJd5BiGy8ams2dU6Tf6-nmjtw4KI9GQFHHkUbbnMKRapJxq5FeYBgLrZ8sWbIdN4lQggprJ9rCn6TxXM6k4suH1fYNh1d9DBgpf3XQI9SHSdOwnjS4/w364-h400/FB_IMG_1710796032710~3.jpg" width="364" /></a></div><br /><p><br /></p>Gauragopala.dasa.ACBSP.http://www.blogger.com/profile/00061005046269018685noreply@blogger.com0tag:blogger.com,1999:blog-1384085578980590434.post-60031011126896587402024-03-15T02:15:00.007+11:002024-03-28T20:32:06.653+11:00The eternal individual jiva-souls (anti-matter) are not affected by the decomposition and demise of the external temporary material bodily vessel (matter) they are in.<p>The individual jiva-souls are eternal spiritual living PERSONS who can NEVER be destroyed, terminated, divided into pieces, extinguished or lose their unique individual identity as a "person" because they are indestructible for infinity.</p><p><b>Bhagavad Gita As It Is </b>- “Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.” <b>(BG, Ch 2 text 12)</b></p><p><b>Bhagavad Gita As It Is</b> - “As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change." <b>(BG, Ch 2 text 13)</b></p><p><b>Bhagavad Gita As It Is </b>- "For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain." <b>(BG, Ch 2 text 20 “corrected” 1983 edition)</b></p><p><b>Bhagavad Gita As It Is -</b> "O Pārtha, how can a person who knows that the soul is indestructible, eternal, unborn and immutable kill anyone or cause anyone to kill?" <b>(BG, Ch 2 text 21)</b></p><p><b>Bhagavad Gita As It Is</b> - "As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones." <b>(BG, Ch 2 text 22)</b></p><p><b>Bhagavad Gita As It Is </b>- "The soul can never be cut to pieces by any weapon, nor burned by fire, nor moistened by water, nor withered by the wind." <b>(BG, Ch 2 text 23)</b></p><p><b>All individual jīva-souls are ETERNAL unique persons, therefore there are no new jiva-souls being created because they have ALWAYS existed meaning they are beginningless and endless.</b></p><p><b>Srila Prabhupada</b> – "There are no new souls, new and old are due to this material body, but the jiva-soul is never born and never dies, so if there is no birth, how can there be new souls?" <b>(Letter to Jagadisa dasa 9 July 1970)</b></p><p>The individual jiva-souls (marginal living entities) have no origin or beginning point because they have ALWAYS existed for infinity as explained above.</p><p><b>So, clearly there is no origin or beginning point to Krsna's marginal energy (an unlimited number of individual jiva-souls), who have existed for as long as Krsna has existed and will continue to exist for eternity (infinity).</b></p><p>The individual jiva-souls can enter or possess and experience any material bodily container or vessel they choose over the infinity of their endless existence, but only temporarily.</p><p>This is because all outer material bodily vessels or containers (matter) that covers the eternal individual jiva-souls (anti-matter), eventually breaks down, decomposes (dies) and again merges back into the "oneness" of the material energy that all bodily vessels are made from in the material world.</p><p><b>However, the eternal individual jiva-souls (anti-matter) are not affected by the decomposition and demise of the external temporary material bodily vessel (matter) they are in.</b></p><p>Also, each eternal individual jiva-soul (anti-matter) can NEVER become another individual jiva-soul, Krsna, Radharani, Visnu, Narayana and their expansions, or Siva and his expansions.</p><p>The individual jiva-souls are eternal persons who always have the choice (fee will) to express themselves in their own unique way in the spiritual world, or reject Krsna and enter the temporary material world if they choose.</p><p>The marginal living entities (jiva-souls) are NOT complete in themselves unless they have their own unique independence (free will) to voluntarily choose to serve Krsna in their own unique way.</p><p>Therefore, without "free will or self expression," there can be no personal voluntary contributions or personal unique offerings to Krsna in a "two-sided" loving relationship.</p><p>Under these impersonal "one-sided" dictatorial conditions, the individual jiva-soul's existence would be no better than mindless drones devoid of any self-expression, personal voluntary contributions, reciprocating in a loving "two-way" relationship is spiritual suicide.</p><p>All marginal living entities (jiva-souls) in the spiritual world are eternal servants by choice who make their own independent decisions while serving Krsna, this makes them the unique contributing PERSON they are eternally, only then can an unlimited variety of intentional loving exchanges with Krsna be possible in a "two-way" reciprocal exhange.</p><p><b>Srila Prabhupada</b> - "In the spiritual world service is always voluntary, some devotees want to serve Krsna as flower; so they become flower there if they want to be a flower and lie down at the lotus feet of Krsna, then he becomes flower, voluntarily, and he can change from flower to human body also. That is spiritual life. There is no restriction. If some devotee wants to serve Krsna as cow, he serves Krsna as cow, as calf, as flower, as plant, as water, as ground, field, or as father, as mother, as friend, as beloved, anything. It is inconceivable yet a fact." <b>(SB, Canto 6 Ch 1 text 1-4, Melb, Australia May 20, 1975)</b></p><p><b>Srila Prabhupada</b> - "Love is a reciprocal, voluntary, good exchange of feeling. Then there is love. Not by force, no, Krsna does not want to become a lover like that, ‘You love me, otherwise I shall kill you!" <b>(Washington DC July 8, 1976)</b></p><p><b>Srila Prabhupada</b> - ''Love means you take, and you give also. Suppose if you love somebody and you simply take from him, but you don't give. Oh, do you think it is very good? No. It is not good. That is not love. That is exploitation. If I go on simply taking from you, and if I don't offer you anything, that is simply exploitation." <b>(Lecture BG, Ch 9 text 2-5, New York City, Nov 23, 1966)</b></p><p>Krsna does not force His dominance over the jiva-souls in the spiritual world like a puppet master impersonally controls his puppets with strings.</p><p><b>Free will exists with the jiva-souls for the purpose of allowing self-expression and voluntary personal contributions in their relationship with Krsna, making the relationship a "two-sided" loving affair instead of a "one-way" dictatorship.</b></p><p>The reason why "life" (the unlimited existence of individual jiva-souls) can NEVER be generated (created), is because the life force (that includes an unlimited collection of unique indestructible individual jiva-souls) have ALWAYS existed and were NEVER created.</p><p>Individual life (the collective of jiva-souls) are beginningless and endless as Bhagavad Gita As It Is explains.</p><p><b>Dormant "Life" (the individual jiva-souls) are only "awakened" after the jiva-souls have fallen to the dormant (inactive) conditional state in the atom, and the impersonal brahmajyoti, they do NOT originate from from the impersonal brahmajyoti, they are only awakened from their dormant state in the brahmajyoti.</b></p><p>Such a "fall down" to the dormant (inactive) brahmajyoti, is unnatural for the jiva-souls whose real "nature" is to be fully "active" in Kṛṣṇa's eternal pastimes.</p><p><b>"Individual unique life" is NEVER created, not even by Krsna because "individual life" (the jiva-souls) has ALWAYS existed.</b></p><p>Once fallen to the material world of repeated birth and death, the individual jiva-souls can become frustrated with that constant suffering of birth, disease, old age and death and fall even further to the dormant (inactive) impersonal brahmajyoti, or can become dormant even in the atom.</p><p>When individual life (the jiva-souls) eventually awakens from their dormant impersonal existence in the brahmajyoti, or the material atom, some jiva-souls will WRONGLY believe life originated or is created (generated) from the an impersonal origin in the brahmajyoti.</p><p>However, the eternal individual jiva-souls or life force has only been resting in a dormant inactive condition attained from a previous existence in the material world, a previous material universe long, long, long ago.</p><p><b>No eternal individual jiva-souls (marginal living entities) originate from the impersonal Brahmajyoti which is an inactive (dormant) condition of consciousness the individual jiva-souls falls down too as Prabhupada explains here-</b></p><p><b>Srila Prabhupada</b> - "Existence in the impersonal brahman is also within the category of non-Krsna consciousness. Those who are in the brahman effulgence are also in the fallen condition, so there is no question of falling down from a fallen condition. When fall takes place, it means falling down from the non-fallen condition. The non-fallen condition is Krsna consciousness." <b>(Letter to Revatinandana, Los Angeles 13 June, 1970)</b></p><p>Others may also WRONGLY believe the individual life force is an "all-one all-pervading energy or force" and only has form and individuality when contained in a material bodily vessel, just like water contained in a jar becomes separated from the ocean of water around it by being in the jar.</p><p><b>The individual "life force" in the category know as the "jiva-souls" (marginal living entities), are NOT ultimately an "all-one-pervading" consciousness, they are eternal individual units (PERSONS).</b></p><p>The "life force" in the category of jiva-souls (marginal living entities), are a collective of eternal spiritual individual living beings who each have their own eternal unique personality, individual identity and spiritual bodily form.</p><p>The belief that all jiva-souls ultimately merge into "one consciousnees" like rivers merge into the sea, and only become an individual when embodied, is called dangerous mayavadi impersonalism because it denies the "life force" is ultimately an unlimited collective of unique individual eternal jiva-souls.</p><p><b>So the conclusion is, the individual jiva-souls (marginal living entities) are eternal spiritual living PERSONS who can never be destroyed, terminated, divided into pieces, extinguished or lose their individual identity.</b></p><p>The individual jiva-souls are indestructible and were NEVER created, they have ALWAYS existed like Krsna has always existed as Bhagavad Gita As It Is explains above.</p><p><b>On the other hand in a paradox understanding, Krsna the Supreme Personality of Godhead is the cause of ALL causes which means EVERYTHING rests in Him and depends on Him always.</b></p><p>This includes His unlimited individual jiva-soul expansions, Lord Siva, His unlimited variety of Visnu-tattva expansions including Srimati Radharani and Lord Caitanya Mahāprabhu.</p><p>All the above are paradoxically ALL-ONE with Krsna from Krsna's point of view (through the eyes of God) are all part of Him because Krsna is the Supreme Personality of Godhead and cause of all causes. </p><p><b>However, Krsna is really "similtaneously one and different" - "Achintya-Bheda-Abheda Tattva" with all that there is because ultimately EVERYTHING belongs to Kṛṣṇa.</b></p><p>This philosophy of Lord Caitanya Mahāprabhu is very difficult to understand, and is only properly realised by genuine devotees of Lord Krsna.==.</p><div class="separator" style="clear: both; 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margin-right: 1em;"><img border="0" data-original-height="765" data-original-width="1079" height="284" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhrkGxnnNCT5MNzRvdpMwKJ54fnny-gcJk6lKdoSDfd0_G_iNBHEiwEedRVZWNY0v_gT63eJxfVLCrYZ5Ciip46SuOIcjayY3ixVfm9CpeUTr-Y3jR_QVQi04DQ1Q5Pm5Vibn8WsDZDqUmhxPIGWSAVcB-xJfdyrMPpJ20T9T-8htaGH_k3UaumtXho/w400-h284/FB_IMG_1710214413725.jpg" width="400" /></a></div><br /><p><br /></p>Gauragopala.dasa.ACBSP.http://www.blogger.com/profile/00061005046269018685noreply@blogger.com0tag:blogger.com,1999:blog-1384085578980590434.post-81147222816868841242024-03-13T14:01:00.027+11:002024-03-24T05:52:18.171+11:00The individual jiva-souls are eternal spiritual living PERSONS who can NEVER be destroyed, terminated, divided into pieces or extinguished because they are indestructible for infinity. <p>The individual jiva-souls are eternal spiritual living PERSONS who can NEVER be destroyed, terminated, divided into pieces, extinguished or lose their unique individual identity as a "person" because they are indestructible for infinity.</p><p><b>Bhagavad Gita As It Is</b> - “Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.”<b> (BG, Ch 2 text 12)</b></p><p><b>Bhagavad Gita As It Is</b> - “As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change." <b>(BG, Ch 2 text 13)</b></p><p><b>Bhagavad Gita As It Is</b> - "For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain." <b>(BG, Ch 2 text 20 “corrected” 1983 edition)</b></p><p><b>Bhagavad Gita As It Is</b> - "O Pārtha, how can a person who knows that the soul is indestructible, eternal, unborn and immutable kill anyone or cause anyone to kill?" <b>(BG, Ch 2 text 21)</b></p><p><b>Bhagavad Gita As It Is - </b>"As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones." <b>(BG, Ch 2 text 22)</b></p><p><b>Bhagavad Gita As It Is</b> - "The soul can never be cut to pieces by any weapon, nor burned by fire, nor moistened by water, nor withered by the wind." <b>(BG, Ch 2 text 23)</b></p><p>All individual jīva-souls are ETERNAL persons, therefore there are no new jiva-souls being created because they have ALWAYS existed meaning they are beginningless and endless.</p><p><b>Srila Prabhupada</b> – "There are no new souls, new and old are due to this material body, but the jiva-soul is never born and never dies, so if there is no birth, how can there be new souls?" <b>(Letter to Jagadisa dasa 9th July 1970)</b></p><p>The eternal individual jiva-souls (marginal living entities) have no origin or beginning point because they have ALWAYS existed for infinity as explained above.</p><p>So, clearly there is no origin or beginning point to Krsna's marginal energy (an unlimited number of individual jiva-souls), who have existed for as long as Krsna has existed and will continue to exist for eternity.</p><p>The individual jiva-souls can enter or possess and experience any material bodily container or vessel they choose over the infinity of its existence, but only temporarily.</p><p>This is because all outer material bodily vessels or containers (matter) that covers the eternal individual jiva-souls (anti-matter), eventually breaks down, decomposes (dies) and again merges back into the "oneness" of the material energy that all bodily vessels are made from in the material world.</p><p>However, the eternal individual jiva-souls are not affected by the decomposition and demise of the external temporary material bodily vessel they are in.</p><p>Also, each eternal individual jiva-soul (anti-matter) can NEVER become another individual jiva-soul, Krsna, Radharani, Visnu, Narayana and their expansions, or Siva and his expansions.</p><p>The individual jiva-souls are eternal persons who always have the choice (fee will) to express themselves in their own unique way in the spiritual world, or reject Krsna and enter the temporary material world if they choose.</p><p><b>The marginal living entities (jiva-souls) are NOT complete in themselves unless they have their own unique independence (free will) to voluntarily choose to serve Krsna in their own unique way.</b></p><p>Therefore, without "free will or self expression," there can be no personal voluntary contributions or personal unique offerings to Krsna in a two-sided loving relationship.</p><p>Under these impersonal "one-sided" dictatorial conditions, the individual jiva-soul's existence would be no better than mindless drones devoid of any self-expression, personal voluntary contributions, reciprocating in a loving "two-way" relationship is spiritual suicide.</p><p>All marginal living entities (jiva-souls) in the spiritual world are eternal servants by choice who make their own independent decisions while serving Krsna, this makes them the unique contributing PERSON they are eternally, only then can an unlimited variety of intentional loving exchanges with Krsna be possible in a "two-way" reciprocal exhange. </p><p><b>Srila Prabhupada</b> - "In the spiritual world service is voluntary, some devotees want to serve Krsna as flower; so they become flower there if they want to be a flower and lie down at the lotus feet of Krsna, then he becomes flower, voluntarily, and he can change from flower to human body also. That is spiritual life. There is no restriction. If some devotee wants to serve Krsna as cow, he serves Krsna as cow, as calf, as flower, as plant, as water, as ground, field, or as father, as mother, as friend, as beloved, anything. It is inconceivable yet a fact." <b>(SB, Canto 6 Ch 1 text 1-4, Melb, Australia May 20, 1975)</b></p><p><b>Srila Prabhupada</b> - "Love is a reciprocal, voluntary, good exchange of feeling. Then there is love. Not by force, no, Krsna does not want to become a lover like that, ‘You love me, otherwise I shall kill you!" <b>(Washington DC July 8, 1976) </b></p><p><b>Srila Prabhupada</b> - ''Love means you take, and you give also. Suppose if you love somebody and you simply take from him, but you don't give. Oh, do you think it is very good? No. It is not good. That is not love. That is exploitation. If I go on simply taking from you, and if I don't offer you anything, that is simply exploitation."<b>(Lecture BG, Ch 9 text 2-5, New York City, Nov 23, 1966)</b></p><p>Krsna does not force His dominance over the jiva-souls in the spiritual world like a puppet master impersonally controls his puppets with strings.</p><p>Free will exists with the jiva-souls for the purpose of allowing self-expression and voluntary personal contributions in their relationship with Krsna, making the relationship a "two-sided" loving affair instead of a "one-way" dictatorship.</p><p>The reason why "life" (the unlimited existence of individual jiva-souls) can NEVER be generated (created), is because the life force (that includes an unlimited collection of unique indestructible individual jiva-souls) have ALWAYS existed and were NEVER created.</p><p><b>Individual life (the jiva-souls) are beginningless and endless as Bhagavad Gita As It Is explains.</b></p><p>Dormant "Life" (the individual jiva-souls) are only "awakened" after the jiva-souls have fallen to the dormant (inactive) conditional state in the atom, and the impersonal brahmajyoti, they do not originate from there they are only awakened from their dormant state in the brahmajyoti.</p><p>Such a "fall down" to the dormant (inactive) brahmajyoti, is unnatural for the jiva-souls whose real "nature" is to be fully "active" in Kṛṣṇa's eternal pastimes.</p><p><b>"Individual life" therefore is never created, not even by Krsna because "life" has ALWAYS existed.</b></p><p>Once fallen to the material world of repeated birth and death, the individual jiva-souls can become frustrated with that constant suffering of birth, disease, old age and death and fall even further to the dormant (inactive) impersonal brahmajyoti, or can become dormant even in the atom.</p><p>When individual life (the jiva-souls) eventually awakens from their dormant impersonal existence in the brahmajyoti, or the material atom, some jiva-souls will WRONGLY believe life originated or is created (generated) from the an impersonal origin in the brahmajyoti.</p><p>However, the individual jiva-souls or life force has only been resting in a dormant inactive condition attained from a previous existence in the material world, a previous material universe long, long, long ago.</p><p><b>No individual jiva-souls (marginal living entities) originate from the impersonal Brahmajyoti which is an inactive condition of consciousness the individual jiva-souls fall too as Prabhupada explains here-</b></p><p><b>Srila Prabhupada</b> - "Existence in the impersonal brahman is also within the category of non-Krsna consciousness. Those who are in the brahman effulgence are also in the fallen condition, so there is no question of falling down from a fallen condition. When fall takes place, it means falling down from the non-fallen condition. The non-fallen condition is Krsna consciousness." <b>(Letter to Revatinandana, Los Angeles 13 June, 1970)</b></p><p>Others may also WRONGLY believe the individual life force is an "all-one all-pervading energy or force" and only has form and individuality when contained in a material bodily vessel, just like water contained in a jar becomes separated from the ocean of water around it by being in the jar.</p><p>The eternal individual "life force" in the category know as the "jiva-souls" (marginal living entities), are NOT ultimately an "all-one-pervading" consciousness, they are eternal individual units (PERSONS).</p><p><b>The eternal "life force" in the category of jiva-souls (marginal living entities), are a collective of eternal spiritual individual living beings who each have their own eternal personality, individual identity and unique spiritual bodily form.</b></p><p>The belief that all jiva-souls ultimately merge into "one consciousnees" like rivers merge into the sea, and only become an individual when embodied, is called dangerous mayavadi impersonalism because it denies the "life force" is ultimately an unlimited collective of unique individual eternal jiva-souls.</p><p><b>So, the conclusion is the eternal individual jiva-souls (marginal living entities) are spiritual living PERSONS who can never be destroyed, terminated, divided into pieces, extinguished or ever lose their individual identity and personality.</b></p><p>The individual jiva-souls are indestructible and were NEVER created, they have ALWAYS existed like Krsna has always existed as Bhagavad Gita As It Is explains above.</p><p>On the other hand in a paradox understanding, Krsna the Supreme Personality of Godhead is the cause of ALL causes which means EVERYTHING rests in Him.</p><p>This includes His unlimited individual jiva-soul expansions, Lord Siva, His unlimited variety of Visnu-tattva expansions including Srimati Radharani and Lord Caitanya Mahāprabhu. </p><p><b>Paradoxically all Visnu-tattva expansions and Krsna are ALL one within Krsna as the same person and identity in different presentations (pastimes).</b></p><p>Then there if Lord Siva (Siva-tattva) in a league of his own who is also an expansion of Kṛṣṇa, but not like the Visnu-tattva and jiva-tattva's (jiva-souls) are. </p><p>Lord Siva's sense of individual self is in-between Visnu-tattva and jiva-tattva (jiva-soul) in his own unique existence who caters for individual marginal living entities who are almost lost in the bowls of the material world without a gross material bodily vessel, and those who have further fallen to the hellish planetary systems</p><p>The eternal individual jiva-souls (marginal living entities) are also expansions of Krsna like EVERYTHING is, however, the jiva-souls are different from Kṛṣṇa and His Visnu-tattva direct expansions because they are separated with their own unique existence that allows self-expression and free will.</p><p>In other words, the jiva-souls have their own unique ability of self-expression based on free will alloewd and sanctioned by Krsna. </p><p>Kṛṣṇa allows this to create diversity and a "two-way" relationship of voluntary loving contributions and exchanges in the mood of eternal separation from Him. </p><p>These qualities will deny a complete dictatorship by Krsna that Kṛṣṇa also created because does not want a "one-sided" Kingdom of puppets, drones and "yes" living beings, he wants those who voluntarily choose to serve Him with their own unique contributions.</p><p>He wants the jiva-souls to choose for themselves how they want to love Him, or can even reject him if they want. Without these choices there is no question of real freedom or having free will in a two-way loving exchange.</p><p>The individual jiva-souls, unlike the direct Visnu-tattva expansions, are eternal separated expansions of Kṛṣṇa, with their own unique independent personality and identity yet are paradoxically fully dependent on Krsna the Supreme Personality of Godhead and cause of ALL causes. </p><p>This means each individual jiva-soul has their own unique personality, independent identity further means they can even reject Krsna at anytime and forget about Him completely.</p><p><b>From Krsna's point of view (through the eyes of God) He is always the cause of all causes but "similtaneously one a different" from all that their is inbthe spiritual and material worlds. </b></p><p><b> "Achintya-Bheda-Abheda Tattva." </b></p><p>This philosophy of Lord Caitanya Mahāprabhu is very difficult to understand, and is only properly realised by genuine devotees of Lord Krsna.*×*^</p><div class="separator" style="clear: both; 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margin-right: 1em;"><img border="0" data-original-height="480" data-original-width="640" height="300" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi5kq3yOaMpZGuw_wEGy9nKnKZ2HsA_9l7BZa-9kqNkRihu2jtslgj_CUGXIxEoemXfoBROwsOTOTgAIYFs54E4OvhoE3rsRhbjGdDsLB-C_AxSMnoV8sm_5nkAABPCtmBbLW5vaUQo3cAFkUjYh9IuasNKBgYS4hgOoCCitrMY2ECsMlG5AWVruDzJ/w400-h300/FB_IMG_1710185944882.jpg" width="400" /></a></div><br /><p><br /></p>Gauragopala.dasa.ACBSP.http://www.blogger.com/profile/00061005046269018685noreply@blogger.com0tag:blogger.com,1999:blog-1384085578980590434.post-73509734016896221422024-03-13T09:15:00.005+11:002024-03-14T03:05:36.282+11:00The reason why "life" (the unlimited existence of eternal individual jiva-souls) can NEVER be generated (created), is because the life force (an unlimited collection of unique indestructible individual jiva-souls) have ALWAYS existed and were NEVER created. <p><b>Individual life (the eternal jiva-souls) are beginningless and endless as Bhagavad Gita As It Is explains.</b></p><p>"Life" (the eternal individual jiva-souls) can only be awakened when the jiva-souls have fallen to the dormant (inactive) conditional state in the atom, and the impersonal brahmajyoti.</p><p>Such a "fall down" to the dormant (inactive) brahmajyoti, is unnatural for the jiva-souls whose real "nature" is to be fully "active" in Kṛṣṇa's eternal pastimes.</p><p>The eternal jiva-souls as individual persons, always have a choice (free will), to remain with Krsna in the spiritual world, or reject Him and enter the temporary material world </p><p><b>"Life" therefore is never created, not even by Krsna because "life" has ALWAYS existed. </b></p><p>Once fallen to the material world of repeated birth and death, the eternal individual jiva-souls can become frustrated with that constant suffering of birth, disease, old age and death and fall even further to the dormant (inactive) impersonal brahmajyoti, or can become dormant even in the atom. </p><p>When individual life (the eternal jiva-souls) eventually awakens from their dormant impersonal existence in the brahmajyoti, or the material atom, some jiva-souls will WRONGLY believe life originated or is created (generated) from the an impersonal origin in the brahmajyoti.</p><p>However, the individual jiva-souls or life force has only been resting in a dormant inactive condition attained from a previous existence in the material world, a previous material universe long, long, long ago.</p><p>Others may also WRONGLY believe the individual life force is an all-one all-pervading energy and only has form or becomes an individual unite when contained in a material bodily vessel, just like water contained in a jar becomes separate from the ocean of water around it by being in the jar.</p><p>Their belief is called mayavadi impersonalism because they deny the "life force" is an unlimited collective of unique "individual eternal jiva-souls." </p><p>The individual jiva-souls (marginal living entities) are eternal spiritual living PERSONS who can never be destroyed, terminated, divided into pieces or extinguished. </p><p>The jiva-souls are indestructible and were NEVER created, they have ALWAYS existed like Krsna has always existed.</p><p>We are all "old souls" because the individual jiva-souls have perpetually existed and were NEVER created. </p><p>The implications of existing for infinity is mind boggling because this means there is no death for the jiva-souls. </p><p><b>It is only the outer material bodily containers or vessels that is temporary and eventually decompose (dies) and its material elements merge back into the </b><b>material energy - the jiva-souls within are indestructible and never die, they are beginningless and endless.</b></p><p>The process of material life (the repeated cycle of birth and death) means the individual jiva-souls move through 8,400,000 species of life (material bodily vessels) in the material world of which the human form only numbers 400,000 and has a minimum expression of free will.</p><p>The other 8 million species are lower species where the embodied jiva-souls are trapped in material bodily lower forms who have no free will and only directed by the material bodily instincts of- </p><p>eating,</p><p>sleeping,</p><p>mating,</p><p>defending.</p><p>There is no accumulation of Karma (reactions to one's good and bad deeds) in the lower 8 million species or while on the heavenly and hellish planets. </p><p>Karma is only created while in human form in the material world on the middle planetary system known as Bhurloka. The individual jiva-souls burn off their accumulation of past karma (the results of good and bad activity) accumulated in the human bodily form of life.</p><p>The important thing to understand is the individual jiva-souls are beginningless and endless just like Kṛṣṇa is.</p><p>Bhagavad Gita As It Is - “Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.” (BG, Ch 2 text 12)</p><p>Bhagavad Gita As It Is - “As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change."(BG, Ch 2 text 13)</p><p>Bhagavad Gita As It Is - “O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed." (BG, Ch 2 text 14)</p><p>Bhagavad Gita As It Is - "O best among men [Arjuna], the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation."(BG, Ch 2 text 15)</p><p>Bhagavad Gita As It Is - “Those who are seers of the truth have concluded that of the nonexistent [the material body] there is no endurance and of the eternal [the soul] there is no change. This they have concluded by studying the nature of both." (BG, Ch 2 text 16)</p><p>Bhagavad Gita As It Is - “That which pervades the entire body you should know to be indestructible. No one is able to destroy that imperishable soul." (BG, Ch 2 text 17)</p><p>Bhagavad Gita As It Is - “The material body of the indestructible, immeasurable and eternal living entity is sure to come to an end; therefore, fight, O descendant of Bharata." (BG, Ch 2 text 18)</p><p>Bhagavad Gita As It Is - “Neither he who thinks the living entity the slayer nor he who thinks it slain is in knowledge, for the self slays not nor is slain." (BG, Ch 2 text 19)</p><p>Bhagavad Gita As It Is - "For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain." (BG, Ch 2 text 20 “corrected” 1983 edition)</p><p>Bhagavad Gita As It Is - "O Pārtha, how can a person who knows that the soul is indestructible, eternal, unborn and immutable kill anyone or cause anyone to kill?" (BG, Ch 2 text 21)</p><p>Bhagavad Gita As It Is - "As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones." (BG, Ch 2 text 22)</p><p>Bhagavad Gita As It Is - "The soul can never be cut to pieces by any weapon, nor burned by fire, nor moistened by water, nor withered by the wind." (BG, Ch 2 text 23)</p><p>Bhagavad Gita As It Is - "This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, present everywhere, unchangeable, immovable and eternally the same." (BG, Ch 2 text 24)</p><p>Bhagavad Gita As It Is - "It is said that the soul is invisible, inconceivable and immutable. Knowing this, you should not grieve for the body." (BG, Ch 2 text 25)</p><p>Bhagavad Gita As It Is - "If, however, you think that the soul [or the symptoms of life] is always born and dies forever, you still have no reason to lament, O mighty armed." (BG, Ch 2 text 26)</p><p>Bhagavad Gita As It Is - "One who has taken his birth is sure to die, and after death one is sure to take birth again. Therefore, in the unavoidable discharge of your duty, you should not lament." (BG, Ch 2 text 27)</p><p>Bhagavad Gita As It Is - "All created beings are unmanifest in their beginning, manifest in their interim state, and unmanifest again when annihilated. So what need is there for lamentation?" (BG, Ch 2 text 28)</p><p>Bhagavad Gita As It Is - "Some look on the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all." (BG, Ch 2 text 29)</p><p>Bhagavad Gita As It Is - "O descendant of Bharata, he who dwells in the material body can never be slain. Therefore, you need not grieve for any living being." (BG, Ch 2 text 30)</p><p>All individual jīva-souls are ETERNAL spiritual persons (anti-matter). </p><p><b>Therefore, there are no new jiva-souls being created because they have ALWAYS existed, meaning the individual jiva-souls are beginningless and endless.</b></p><p><b>Srila Prabhupada</b> – "There are no new souls, new and old are due to this material body, but the jiva-soul is never born and never dies, so if there is no birth, how can there be new souls?"<b> (Letter to Jagadisa dasa 9th July 1970)</b></p><p>The jiva-souls are eternal individual spiritual living PERSONS (anti-matter) who can NEVER be destroyed, terminated, divided into pieces or extinguished because they are indestructible will ALWAYS exist for infinity.</p><p>The individual jiva-souls can enter or possess and become any material bodily container or vessel they choose over the infinity of its existence, but only temporarily.</p><p>This is because all outer material bodies (matter) that covers the eternal individual jiva-souls, eventually breaks down, decomposes (dies) and again merges back into the "oneness" of the material energy that all bodily vessels are made from in the material world. </p><p>However, each eternal individual jiva-soul (anti-matter) can NEVER become another individual jiva-soul, Krsna, Radharani, Visnu, Narayana and their expansions, or Siva and his expansions.^×^.</p><div class="separator" style="clear: both; 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text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhovZfONbZb1XU5Vo_TImDOutqOFCDENIoP8Hjh3KfAMEC0RP6jMmotp4n66g4_1tKl7Vl6II6VC2LRDFjVVAZ8OmfSGNaEMPWJ-eJhEk54aAGJgiw-2gHPGMUUu7z29lrM-6XLf-JQZU-0h-zVpm_iEzlrZvm5vX7HcJi0Lt7-fzFUXgSfCE5icxk-/s1408/FB_IMG_1710214574498.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1408" data-original-width="1001" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhovZfONbZb1XU5Vo_TImDOutqOFCDENIoP8Hjh3KfAMEC0RP6jMmotp4n66g4_1tKl7Vl6II6VC2LRDFjVVAZ8OmfSGNaEMPWJ-eJhEk54aAGJgiw-2gHPGMUUu7z29lrM-6XLf-JQZU-0h-zVpm_iEzlrZvm5vX7HcJi0Lt7-fzFUXgSfCE5icxk-/w285-h400/FB_IMG_1710214574498.jpg" width="285" /></a></div><p><br /></p>Gauragopala.dasa.ACBSP.http://www.blogger.com/profile/00061005046269018685noreply@blogger.com0tag:blogger.com,1999:blog-1384085578980590434.post-9403153667565529152024-03-12T03:24:00.007+11:002024-03-12T03:34:53.757+11:00The first covering of our Brahmanda material universe that surrounds and encases a secondary material universe inside it, is the material element "earth" as described in Srimad Bhagavatam, Canto 6 Ch 16 Text 37.<p>Although, in Srimad Bhagavatam Canto 3 Chapter 26 Text 52 there is an apparent contradiction, it says that "water" is the first element. Other references say the seven layers of the Brahmanda begins with the earth element.</p><p><b>Srimad Bhagavatam</b> - ''Every universe is covered by seven layers—earth, water, fire, air, sky, the total energy and false ego, each ten times greater than the previous one. There are innumerable universes besides this one, and although they are unlimitedly large, they move about like atoms in You. Therefore You are called unlimited [ananta]." <b>(SB, Canto 6 Ch 16 Text 37)</b></p><p><b>Srila Prabhupāda</b> - "This verse describes the coverings of the universe (saptabhir daśa-guṇottarair aṇḍa-kośaḥ).</p><p>1 - Earth,</p><p>2 - Water,</p><p>3 - Fire,</p><p>4 - Air,</p><p>5 - Sky,</p><p>6 - Total material energy or maha-tattva,</p><p>7 - False ego.</p><p>Beginning with the covering of earth, each covering is ten times greater than the previous one. Thus we can only imagine how great each universe is, and there are many millions of universes." <b>(SB, Canto 6 Ch 16 Text 37 Purport)</b></p><p><b>Srila Prabhupāda </b>- "As confirmed by the Lord Himself in Bhagavad-gītā-</p><p>athavā bahunaitena</p><p>kiṁ jñātena tavārjuna</p><p>viṣṭabhyāham idaṁ kṛtsnam</p><p>ekāṁśena sthito jagat.</p><p>"But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe." <b>(BG, Ch 10 text 42 Purport )</b></p><p>The entire material world manifests is only one fourth of the Supreme Lord's energy. Therefore He is called ananta''.</p><p><b>Srila Prabhupada</b> - "The extent of the cosmic phenomenon or our individual universe is calculated to be diametrically four billion miles in size. Then the outer covering known as the ''Brahmanda shell'' begins. The first covering of Earth is calculated to extend forty billion miles, (10 times the size of the inner universe) and the subsequent coverings of the universe are respectively of water, fire, air, sky, total material energy, false ego one after another, each extending ten times further than the previous. </p><p>The fearless devotee of the Lord penetrates each one of them and ultimately reaches the absolute atmosphere where everything is of one and the same spiritual identity. Then the devotee enters one of the Vaikuṇṭha planets, where he assumes exactly the same form as the Lord and engages in the loving transcendental service of the Lord. That is the highest perfection of devotional life. Beyond this there is nothing to be desired or achieved by the perfect yogī." <b>(SB, Canto 2 Ch 2 Text 28 Purport) </b></p><p><b>Srimad Bhagavatam</b> - "The first layer is of earth, and it is ten times greater in size than the space within the universe; the second layer is water, and that is ten times greater than the earthly layer; the third covering is fire, which is ten times greater than the water covering. In this way each layer is ten times greater than the previous one." <b>(SB, Canto 3 Ch 29 Text 43)</b></p><p>Srimad Bhagavatam explains there are an unlimited number of individual Brahmanda universes coming from Maha-Visnu that make up the entire material creation (1/4 of the Spiritual Sky). </p><p>All smaller material universes inside their greater Brahmanda universe are of different sizes, some, like ours, are only 4 billion miles in diameter. </p><p>The 4 billion miles (500,000,000 yojanas) diameter of our material universe houses 14 planetary systems inside it and is considered a small universe when compared to other material universes deep inside their Brahmanda universal shell.</p><p>Our small single material universe inside our Brahmanda greater universe with its 14 planetary systems therefore, can be called Bhu-Mandala.</p><p>Sadaputa dasa ACBSP (Richard L. Thompson) earned his Ph.D. in mathematics from Cornell University. He is the author of several books on Vedic Cosmology and explains what Bhu-Mandala is-</p><p><b>Sadaputa dasa</b> - "In Srimad Bhagavatam, Bhu Mandala - the “earth mandala” (not to be confused with our small earth globe), is a disk 500 million yojanas in diameter. The yojana is a unit of distance about 8 miles long, so the diameter of Bhu-Mandala is about 4 billion miles which is the size of our single material universe found deep inside a secondary Brahmanda universe. Bhu-Mandala is marked by circular features designated as islands (Dvipas that can also mean planets) and oceans. Bhu-Mandala is far too big to be our small earth global sphere. Of course, Bhu-Mandala is earth centered, its innermost island, Jambudvipa, contains Bharata-varsha, which Srila Prabhupada has repeatedly identified as the planet earth." <b>(Vedic Cosmology by Sadaputa dasa ACBSP (Richard L. Thompson Ph.D.)</b></p><p><b>Srila Prabhupada</b> - "We have to imagine that these universes (Brahmandas), which according to our limited knowledge are expanded unlimitedly, are so great that the gross and subtle ingredients—the five elements of the cosmic manifestation, namely earth, water, fire, air and sky, along with the total material energy and false ego, are NOT only within the universe but cover the universe in seven layers, each layer ten times bigger than the previous one.</p><p>In this way, each and every universe is very securely packed, and there are numberless universes. All these universes float within the innumerable pores of the transcendental body of Mahā-Viṣṇu. It is stated that just as the atoms and particles of dust are floating within the air along with the birds and their number cannot be calculated, so innumerable universes are floating within the pores of the transcendental body of the Lord. For this reason, the Vedas say that God is beyond the grasp of our knowledge." <b>(Krsna Book 87)</b></p><p>We cannot see from one material universe to another, this is because our individual secondary universe is surrounded and encased by the 7 material layers of the Brahmanda greater universe that are the outer layers surrounding the inner secondary material universe within it.</p><p>It is impossible to see the millions of other Brahmanda universes outside our inner secondary universe inside the massive Brahmanda because of those 7 vast material layers that only rare mystic yogis and advanced devotees like Arjuna can see and pass through. So, of course Krsna and Arjuna did not encounter such limitations that we experience with the combination of these elements earth, water, fire - all gross material elements as Bhagavad Gita explains.</p><p><b>Srila Prabhupada</b> - "The Lord is not visible to the eyes of ordinary men, those who are beyond the covering layers because of their transcendental devotional service can still see Him." <b>(Krsna Book 87)</b></p><p><b>We cannot see through the Brahmanda's 7 material layers that surrounds and encase our secondary smaller material universe within it Srila Prabhupada explains.</b></p><p><b>Srila Prabhupada</b> - "Lord Kṛṣṇa and Arjuna crossed over the great region of darkness covering the material universes. Arjuna then saw the effulgence of light known as the brahmajyoti. The brahmajyoti is situated ''outside the covering of the material universes'', and because it cannot be seen with our present eyes, this brahmajyoti is sometimes called avyakta." <b>(Krsna Book, 89)</b></p><p><b>Srila Prabhupada</b> - "Each universe is covered by various layers of material elements (The 7 layers of the outer Brahmanda covering), and therefore although the universes are clustered together, we CANNOT see from one universe to another. In other words, whatever we see is within this one universe. In each universe there is one Lord Brahmā, and there are other demigods on other planets, but there is only one sun." <b>(SB, Canto 5 Ch 21 Text 11, Purport)</b></p><p><b>Srila Prabhupada</b> - "Śrīla Śrīdhara Svāmī confirms that a part of the material nature, after being initiated by the Lord, is known as the mahat-tattva. A fractional portion of the mahat-tattva is called the false ego. A portion of the ego is the vibration of sound, and a portion of sound is atmospheric air. A portion of the airy atmosphere is turned into forms, and the forms constitute the power of electricity or heat.</p><p>Heat produces the smell of the aroma of the earth, and the gross earth is produced by such aroma. And all these combined together constitute the cosmic phenomenon. The extent of the cosmic phenomenon or our individual universe is calculated to be diametrically four billion miles in size. Then the outer covering known as the Brahmanda shell begins. </p><p>The first covering of earth is calculated to extend forty billion miles, (10 times the size of the inner universe) and the subsequent coverings of the universe are respectively of water, fire, air, sky, total material energy, false ego one after another, each extending ten times further than the previous. </p><p>The fearless devotee of the Lord penetrates each one of them and ultimately reaches the absolute atmosphere where everything is of one and the same spiritual identity. Then the devotee enters one of the Vaikuṇṭha planets, where he assumes exactly the same form as the Lord and engages in the loving transcendental service of the Lord. That is the highest perfection of devotional life. Beyond this there is nothing to be desired or achieved by the perfect yogī." <b>(SB, Canto 2 Ch 2 Text 28)</b></p><p><b>Srimad Bhagavatam</b> - "Every universe (that is deep within the massive surrounding Brahmanda universe that comes from the Body of Maha-Visnu ) is covered by seven layers- </p><p>earth, </p><p>water, </p><p>fire, </p><p>air, </p><p>sky, </p><p>the total energy, </p><p>false ego. </p><p>Each ten times greater than the previous one. There are innumerable universes besides this one, and although they are unlimitedly large, they move about like atoms in You. Therefore You are called unlimited [ananta]." <b>(SB, Canto 6 Ch 16 Text 37)</b></p><p><b>Srila Prabhupada</b> - "The Brahma-saṁhitā (5.48) says-</p><p>yasyaika-niśvasita-kālam athāvalambya</p><p> jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ</p><p>viṣṇur mahān sa iha yasya kalā-viśeṣo</p><p> govindam ādi-puruṣaṁ tam ahaṁ bhajāmi</p><p>The origin of the material creation is Mahā-Viṣṇu, who lies in the Causal Ocean. While He sleeps in that ocean, millions of universes are generated as He exhales, and they are all annihilated when He inhales. This Mahā-Viṣṇu is a plenary portion of a portion of Viṣṇu, Govinda (yasya kalā-viśeṣaḥ). </p><p>The word kalā refers to a plenary portion of a plenary portion. </p><p>From Kṛṣṇa, or Govinda, comes Balarāma; from Balarāma comes Saṅkarṣaṇa; from Saṅkarṣaṇa, Nārāyaṇa; from Nārāyaṇa, the second Saṅkarṣaṇa; from the second Saṅkarṣaṇa, Mahā-Viṣṇu; from Mahā-Viṣṇu, Garbhodakaśāyī Viṣṇu; and from Garbhodakaśāyī Viṣṇu, Kṣīrodakaśāyī Viṣṇu. Kṣīrodakaśāyī Viṣṇu controls every universe.</p><p>This gives an idea of the meaning of ananta, unlimited. What is to be said of the unlimited potency and existence of the Lord? This verse describes the coverings of the universe (saptabhir daśa guṇottarair aṇḍa-kośaḥ). </p><p>The first covering is earth, the second is water, the third is fire, the fourth is air, the fifth is sky, the sixth is the total material energy, and the seventh is the false ego. </p><p>Beginning with the covering of earth, each covering is ten times greater than the previous one. Thus we can only imagine how great each universe is, and there are many millions of material universes. </p><p>As confirmed by the Lord Himself in Bhagavad-gītā (10.42)-</p><p>athavā bahunaitena</p><p>kiṁ jñātena tavārjuna</p><p>viṣṭabhyāham idaṁ kṛtsnam</p><p>ekāṁśena sthito jagat</p><p>"But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe." </p><p>The entire material world manifests only one fourth of the Supreme Lord’s energy. Therefore He is called ananta." <b>(SB, Canto 6 Ch 16 Text 37 Purport)</b></p><p>There are seemingly contradictions in the 5th Canto of Srimad Bhagavatam, for example in some passages it says the first layer is earth and in aother places it says the first layer is water.</p><p>The names of the material layers within the surrounding Brahmanda that encases universe within it built by Lord Brahma sometimes change, for example, the maha tattva is a layer in one purport that also means "total material energy" and "ether also means sky."</p><p>Srimad Bhagavatam's 5th Canto explains there are 7 material layers (elements) that make up our outer layers of the Brahmanda that encases and surrounds our single inner material universe that is deep within the Brahmanda, 8 layers including our 4 billion miles diameter secondary material universe within our greater massive Brahmanda. </p><p>The diameter of our secondary material universe inside the Brahmanda is 500,000,000 yojanas or 4 billion miles, and the circumference of the secondary material universe is 12.6 billion miles where the 14 planetary systems are also found.</p><p><b>Srila Prabhupada</b> - "The extent of the cosmic phenomenon or our individual universe is calculated to be diametrically four billion miles in size. Then the outer covering known as the Brahmanda shell begins. The first covering of Earth is calculated to extend forty billion miles, (10 times the size of the inner universe) and the subsequent coverings of the universe are respectively of water, fire, air, sky, total material energy, false ego one after another, each extending ten times further than the previous" <b>(SB, Canto 2 Ch 2 Text 28 Purport)*</b></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEik5kfpTHJV-1JOTS6-amNEGWwdBPSmKNHcJz5BdFqTNORVIyn0glGQukqMcQar_-EsL0t7vbe_VlFZNHlT5v0cjLWZy9e_lXVPxf1-_e48Epqz47s0VEjUeG28j4Vrhxps3kSTMJUXIBAF9FKAeZDfEDhi312fI_2HYOIRPxF75a7FZGT4N1G8tspQ/s280/FB_IMG_1710153358412.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="200" data-original-width="280" height="286" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEik5kfpTHJV-1JOTS6-amNEGWwdBPSmKNHcJz5BdFqTNORVIyn0glGQukqMcQar_-EsL0t7vbe_VlFZNHlT5v0cjLWZy9e_lXVPxf1-_e48Epqz47s0VEjUeG28j4Vrhxps3kSTMJUXIBAF9FKAeZDfEDhi312fI_2HYOIRPxF75a7FZGT4N1G8tspQ/w400-h286/FB_IMG_1710153358412.jpg" width="400" /></a></div><br /><div class="separator" style="clear: both; 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text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgQngBvm5Xf12hxMvSkzgSBlv3-SWUgcJFsVA-jRQDaUF3hyvddIvCkUhkBuCiCIeffiP6e3XbAKvWFX35M8GBWEdeGCGcIWSMxDuQ4lVXcAWgMBkK229PSEM35fIKgiVjo4bIIYGXFqhDfGXzWt1Ste_B9dIpXb8SEU-CjL_tRuP1Li41YewMSrl2Y/s280/FB_IMG_1564051462628~2.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="205" data-original-width="280" height="293" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgQngBvm5Xf12hxMvSkzgSBlv3-SWUgcJFsVA-jRQDaUF3hyvddIvCkUhkBuCiCIeffiP6e3XbAKvWFX35M8GBWEdeGCGcIWSMxDuQ4lVXcAWgMBkK229PSEM35fIKgiVjo4bIIYGXFqhDfGXzWt1Ste_B9dIpXb8SEU-CjL_tRuP1Li41YewMSrl2Y/w400-h293/FB_IMG_1564051462628~2.jpg" width="400" /></a></div><br /><b><br /></b><p></p><p><b><br /></b></p>Gauragopala.dasa.ACBSP.http://www.blogger.com/profile/00061005046269018685noreply@blogger.com0tag:blogger.com,1999:blog-1384085578980590434.post-18971556930969872462024-03-09T20:29:00.007+11:002024-03-14T02:58:04.768+11:00The individual jiva-souls (marginal living entities) are ALWAYS independent voluntary contributing unique "persons" in Kṛṣṇa's pastimes.<p><b>The individual jiva-souls are eternal spiritual living PERSONS who can NEVER be destroyed, terminated, divided into pieces, extinguished or lose their unique individual identity as a "person" because they are indestructible for infinity.</b></p><p><b>Bhagavad Gita As It Is</b> - "This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, present everywhere, unchangeable, immovable and eternally the same." <b>(BG, Ch 2 text 24)</b></p><p><b>Bhagavad Gita As It Is</b> - “Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.” <b>(BG, Ch 2 text 12)</b></p><p><b>Bhagavad Gita As It Is - </b>“As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change." <b>(BG, Ch 2 text 13)</b></p><p><b>Bhagavad Gita As It Is</b> - "For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain." <b>(BG, Ch 2 text 20 “corrected” 1983 edition)</b></p><p><b>Bhagavad Gita As It Is </b>- "O Pārtha, how can a person who knows that the soul is indestructible, eternal, unborn and immutable kill anyone or cause anyone to kill?" <b>(BG, Ch 2 text 21)</b></p><p><b>Bhagavad Gita As It Is - </b>"As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones." <b>(BG, Ch 2 text 22)</b></p><p><b>Bhagavad Gita As It Is -</b> "The soul can never be cut to pieces by any weapon, nor burned by fire, nor moistened by water, nor withered by the wind." <b>(BG, Ch 2 text 23)</b></p><p>All individual jīva-souls are ETERNAL persons, therefore there are no new jiva-souls being created because they have ALWAYS existed meaning they are beginningless and endless.</p><p><b>Srila Prabhupada</b> – "There are no new souls, new and old are due to this material body, but the jiva-soul is never born and never dies, so if there is no birth, how can there be new souls?" <b>(Letter to Jagadisa dasa 9th July 1970)</b></p><p>The individual jiva-souls (marginal living entities) have no origin or beginning point because they have ALWAYS existed for infinity as explained above.</p><p>So, clearly there is no origin or beginning point to Krsna's marginal energy (an unlimited number of individual jiva-souls), who have existed for as long as Krsna has existed and will continue to exist for eternity.</p><p>The individual jiva-souls can enter or possess and experience any material bodily container or vessel they choose over the infinity of its existence, but only temporarily.</p><p>This is because all outer material bodily vessels or containers (matter) that covers the eternal individual jiva-souls, eventually breaks down, decomposes (dies) and again merges back into the "oneness" of the material energy that all bodily vessels are made from in the material world.</p><p>However, the eternal individual jiva-souls are not affected by the decomposition and demise of the external temporary material bodily vessel they are in.</p><p><b>"Surrender" </b>does not mean one needs to extinguish their unique identity, individuality and personality to become Krsna's servant, such impersonalism makes one no better than dead stone. </p><p><b>Srila Prabhupada</b> - "If you have no free will, then you are a stone. The stone has no free will. You want to be stone? Then you must have free will!" <b>(Aug 5, 1976, New Mayapur France)</b></p><p>All jiva-souls (marginal living entities) are independent unique individuals who can voluntarily choose how to contribute in their own unique way in their service to Krsna. </p><p><b>Srila Prabhupada</b> - "In the spiritual world service is voluntary, some devotees want to serve Krsna as flower; so they become flower there. If I want that, to be a flower I shall lie down at the lotus feet of Krsna, then he becomes flower, voluntarily, and he can change his, from flower to human body. That is spiritual life. There is no restriction. If some devotee wants to serve Krsna as cow, he serves Krsna as cow, as calf, as flower, as plant, as water, as ground, field, or as father, as mother, as friend, as beloved, anything. It is inconceivable, yet a fact." <b>(SB, Canto 6 Ch 1 text 1-4, Melb, Australia May 20, 1975)</b></p><p>In the Vaikuntha planets and Goloka-Vrindavana, Visnu and Krsna only expect voluntary personal offerings from the jiva-souls because such willing service initiates loving reciprocal exchanges between the Lord and His devotees in a "two-sided" loving exchange. The unique quality of free will allows individual acts of self-expression that leads to personal offerings.</p><p><b>Real love or service is based on a "two-way" exchange where the student Vaisnava is carefully nurtured to eventually achieve the personal goal of voluntary loving contributions that are the foundations of pure devotional service.</b></p><p>Such loving exchanges can only be fully expressed when the jiva-souls realize they each have their own independent characteristics and unique personality separate from Krsna's Personality, endorsed by free will. </p><p>Without free will, one would never have the vision to intelligently contribute in their relationship with Kṛṣṇa in their own unique way, and increase and expand one's awareness of who they are as a contributing independent individual marginal living entity (jiva-soul). Having "free will" therefore is the eternal constitutional make up of EVERY "marginal living entity (jiva-soul)," and the foundation for ALL jiva-soul's contributing relationship with Krsna.</p><p>Loving devotional service is ALWAYS based on a "two-way" voluntary exchange of personal feelings manifesting as loving acts of reciprocation between Kṛṣṇa and His devotees, who voluntarily contribute their own unique expressions (offerings) of devotional service to Him as the real act of surrendering to Krsna's will.</p><p>On the other hand, actions expressed in a "one-way" domineering mood that do not encourage personal voluntary contributions, is dangerous impersonalism.</p><p>Personalism is only possible in a "two-way" exchange of feelings and emotions that expands, enriches and multiplies loving affection, sentiment and exchanges between the jiva-souls and Krsna.</p><p><b>Srila Prabhupada</b> - "Love means you take and you give also. Suppose if you love somebody and you simply take from him, but you don't give. Oh, do you think it is very good? No, it is not good, that is NOT love that is exploitation. If I go on simply taking from you, and if I don't offer you anything, that is simply exploitation." <b>(BG, Ch 9 text 2-5, New York City, Nov 23, 1966)</b></p><p><b>The individual jiva-souls (marginal living entities) can NEVER exist independently from Krsna however, they MUST have their freedom and independence also (a paradox) to be a contributing individual unique independent person, otherwise the jiva-souls are no better than impersonal puppets controlled by a puppet master.</b></p><p>Therefore, the jiva-soul's independent personality, identity and free will allows diversity and independent self expression, allowing the individual jiva-souls to make their own contributions or offerings, and even allows them to reject Krsna if they choose.</p><p>All these conditions must be allowed to exist otherwise loving exchanges with Krsna can NEVER exist.</p><p>Krsna will always allow a separate existence for His marginal living entities (jiva-souls) endorsed by having free will. This allows them to have their own unique personality for the purpose of creating a "two-way" voluntary exchange of individual loving expressions that encourage unique contributions and personal offerings.</p><p>Free will allows the eternal individual jiva-souls to independently express themselves separately from Krsna and gives them their own unique personality that allows self expression and voluntary contributions.</p><p>These independent unique qualities gives the jiva-soul's existence personal responsibility, purpose, creativity, hope, identity, a unique stand alone personality, allowing personal contributions of self-expression that makes the individual jiva-souls the independent PERSONS they are eternally. </p><p>These qualities establish the jiva-souls (marginal living entities) as independent PERSONS, as a spiritual bodily form whose eternal home are the Vaikuntha planets and Goloka-Vrindavana, within Krsna's eternal endless pastimes. </p><p><b>In the spiritual world personal voluntary expressions of loving exchanges expressed through free will, are ALWAYS encouraged by Krsna in His eternal relationship with the jiva-souls, this adds variegatedness, flavour, variety and mystery to the relationship between the individual jiva-souls and Krsna.</b></p><p>The Kingdom of God therefore, is NOT a "one-sided" dominating impersonal domain devoid of free will (freedom of self-expression), that does not allow personal independent contributions or offerings to God (Krsna), meant to expand, enrich, flavour and add mystery to the relationship.</p><p>Genuine loving relations and service are ALWAYS based on voluntary reciprocal exhanges and contributions between TWO, not just one (impersonalism)! </p><p><b>Srila Prabhupada</b> - "The impersonalist philosophy is oneness, so how there be love with just one? Is it possible? Have you got any such experience that love means one? No, love means two, there MUST be two." <b>(SB, Canto 2 Ch 1 text 3, Paris, June 12, 1974)</b></p><p><b>Srila Prabhupada</b> – "So everyone can know that independence (free will) means one can use it properly, or one can misuse it. That is independence. If you make it one way only, that you cannot ever fall down, that is not independence. That is force."<b>(Mayapur, June 20, 1973)</b></p><p>Free will only has meaning when the jiva-souls can express themselves in a two-sided relationship by contributing to the relationship's expansion of nectarine mellows.</p><p><b>Srila Prabhupāda</b> - "Love means a relationship between "two persons," then there is exchange, then there is love. I must deal with you open-hearted, you must deal with me open-hearted, then there is love. So if you want to love Kṛṣṇa, God, then these things must be there."<b> (Aug 9, 1976, Tehran)</b></p><p><b>PHOTO</b> - June 29, 1974 Melbourne Australia with Srila Prabhupāda at Rathayatra (50 years ago).</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh49-lh5Y8FLPsK2l6MAxR2chU9OnpbCi3VItBtDtU3mvF03WcY8MxoRj5A6wQwB0aJr_g9etWtUn0sDHNORsdHo8ksrjN1FGzY836NcJZI0MNoYXwdklFhPeWGbIelvnhAPAr_Jo3wxENAy0vQuHuegKwrRFDXEn0Rg0ey5UoGXjnTrWehDwL1ffHD/s488/FB_IMG_1709976002488.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="487" data-original-width="488" height="399" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh49-lh5Y8FLPsK2l6MAxR2chU9OnpbCi3VItBtDtU3mvF03WcY8MxoRj5A6wQwB0aJr_g9etWtUn0sDHNORsdHo8ksrjN1FGzY836NcJZI0MNoYXwdklFhPeWGbIelvnhAPAr_Jo3wxENAy0vQuHuegKwrRFDXEn0Rg0ey5UoGXjnTrWehDwL1ffHD/w400-h399/FB_IMG_1709976002488.jpg" width="400" /></a></div><br /><p><br /></p>Gauragopala.dasa.ACBSP.http://www.blogger.com/profile/00061005046269018685noreply@blogger.com0tag:blogger.com,1999:blog-1384085578980590434.post-21347140985897099542024-03-08T17:52:00.005+11:002024-03-09T07:44:18.261+11:00Tatastha-sakti refers only to those marginal living entities (jiva-souls) who are already in a fallen conditional state outside of the spiritual world's of the Vaikuṇṭha planets and Goloka-Vrindavana.<p>Tatastha-sakti only refers to those individual jiva-souls who have ALREADY fallen to the material world, or further fallen to the impersonal (inactive) brahmajyoti. </p><p><b>Those individual jiva-souls who fall to this tatastha-sakti designation, means they have fallen to the material world. </b></p><p>They have chosen to leave the Vaikuntha planets or Krsna's central planet of Goloka Vrindavana to enter the material world. </p><p>Furthermore, tatastha-sakti also includes those individual jiva-souls who become frustrated within the temporary nature of material existence, due to the constant suffering of repeated birth and death, causing them to attempt to extinguish their individual existence and unique personality (attempted spiritual suicide), by entering a dormant (inactive) state of consciousness (being almost dead) within the impersonal brahmajyoti.</p><p>But ultimately, entering the impersonal brahmajyoti is also only a temporary solution to the jiva-soul's suffering on its endless journey.</p><p>This is because the individual jiva-soul's dormant (inactive) existence in the impersonal brahmajyoti is NOT eternal.</p><p>Eventually after a long, long, long, long period of inactivity, ALL individual jiva-souls AGAIN take birth in the material world and again become active. </p><p>Entering the fallen state in the impersonal brahmajyoti is temporary because the original nature of the individual jiva-souls is to be always active in Kṛṣṇa's pastimes.</p><p>By rejecting Krsna's pastimes the jiva-souls still remain active but now follow their own self centred desires becoming active within the 8 million 400 thousand species of life (material bodily vessels) within the material world of which only 400 thousand are human species.</p><p>This means 8 million species of life have no free will in the material world but exist on the basis of instinct - </p><p>eating, </p><p>sleeping, </p><p>mating,</p><p>defending. </p><p><b>Tatastha-sakti does not describe those individual jiva-souls in their original eternal "none-fallen" position on the Vaikuntha planets or in Goloka Vrindavana, tatastha-sakti therefore describes the none-Krsna conscious condition of the fallen jiva-souls in both material existence and the impersonal brahmajyoti.</b></p><p><b>Srila Prabhupada</b> - "So this temporary material world is the taṭastha (materially conditioned) characteristics, and the spiritual world is the permanent (personal) characteristics. So our effort is to get out of this taṭastha (materially conditioned) characteristics and enter the permanent (personal) characteristics. That is called spiritual elevation." <b>(Lecture, CC Madhya-lila 20.354-358, New York City, Dec 28, 1966)</b></p><p><b>Srila Prabhupada</b> - "Because the individual soul is apt to fall down sometimes under the clutches of māyā, it is called taṭastha-śakti. Just like in the seaside the shore, the beach, sometimes you see it is covered by water and sometimes it is land. Similarly, when we are covered by māyā, that is our jīva-bhūta stage (which means struggling under the laws of material nature), and when there is no more material covering, that is brahma-bhūta stage (realizing you are the jiva-soul above material influence). When we are Kṛṣṇa conscious, then we are brahma-bhūta (SB 4.30.20), and when we are not Kṛṣṇa conscious, we are materially conscious (jiva-bhuta), that is māyā."<b>(Lecture BG, Ch 7 Text 4-5 Bombay, March 30, 1971)</b></p><p>So, clearly the marginal living entities or jiva-souls are not called tatastha-sakti in the Vaikuntha planets or Goloka Vrindavana as Prabhupada explains above because the word tatastha-sakti is a "conditioned fallen" designation of the jiva-souls. </p><p><b>In the Vaikuntha planets and Goloka-Vrindavana the individual jiva-souls are NOT in a "conditioned fallen state, they are in their natural full spiritual potential as Krsna's eternal servant and therefore NOT called tatastha-sakti.</b></p><p>As said in the beginning, tatastha-sakti refers to the marginal living entities (jiva-souls) in their <b>"fallen conditional state" </b>in both the material creation and when dormant in the (impersonal) Brahmajyoti.</p><p><b>Revatīnandana Dasa</b> - "Srila Prabhupāda you very clearly explained to me once in a letter that if the jiva-soul then goes into the brahmajyoti, he is considered still fallen. Still fallen. Does that means the whole brahmajyoti is composed of fallen souls? You see my question? If I go there, I'm a jīva-soul, and I go to the brahmajyoti I'm still fallen."</p><p><b>Srila Prabhupāda</b> - "Yes."</p><p><b>Revatīnandana</b> <b>Dasa </b>- "That means all jīva-souls there in the impersonal Brahman (Brahmajyoti) are also fallen souls?"</p><p><b>Srila Prabhupāda - </b>"Yes, existence in the impersonal brahman is also within the category of non-Krsna consciousness, those who are in the brahman effulgence are also in the fallen condition, so there is no question of falling down from a fallen condition. When fall takes place, it means falling down from the non-fallen condition (Goloka Vrindavana and Vaikuntha). The non-fallen condition is Krsna consciousness."<b>(Letter to Revatinandana, LA 13 June, 1970 and 1971 London)</b></p><p>The full potential and original feature (bodily spiritual non-material form) of all eternal marginal living entities (jiva-souls), is a "two-arm form" like Krsna's Body. </p><p><b>All individual jīva-souls (marginal living entities) are eternal PERSONS without any beginning or end to their existence, this means there are no new jiva-souls ever being created because they have ALWAYS existed.</b></p><p><b>Srila Prabhupada</b> - "There are no new souls, new and old are due to this material body, but the jiva-soul is never born and never dies, so if there is no birth, how can there be new souls?" <b>(Letter to Jagadisa dasa 9th July 1970)</b></p><p><b>The individual jiva-souls therefore are eternal spiritual living PERSONS who can never be destroyed, terminated, divided into pieces or extinguished because the individual jiva-souls are indestructible. </b></p><p>The individual jiva-soul's being "generated" from the "marginal plane or energy" does NOT mean the jiva-souls “originated” from a beginning source because the jiva-souls were NEVER created.</p><p><b>The jiva-souls are therefore beginningless and endless and as old as Kṛṣṇa as Bhagavad Gita As It Is teaches.</b></p><p><b>Bhagavad Gita As It Is</b> - "Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be." <b>(BG, Ch 2 text 12, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is -</b> "As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change." <b>(BG, Ch 2 text 13, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is -</b> "O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed." <b>(BG, Ch 2 text 14, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is </b>- “Those who are seers of the truth have concluded that of the nonexistent [the material body] there is no endurance and of the eternal [the soul] there is no change. This they have concluded by studying the nature of both." <b>(BG, Ch 2 text 16, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is </b>- “That which pervades the entire body you should know to be indestructible. No one is able to destroy that imperishable soul." <b>(BG, Ch 2 text 17, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is</b> - “Neither he who thinks the living entity the slayer nor he who thinks it slain is in knowledge, for the self slays not nor is slain." <b>(BG, Ch 2 text 19, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is </b>- "For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain." <b>(BG Ch 2 text 20 "corrected" 1983 edition)</b></p><p><b>Bhagavad Gita As It Is</b> - "O Pārtha, how can a person who knows that the soul is indestructible, eternal, unborn and immutable kill anyone or cause anyone to kill?" <b>(BG, Ch 2 text 21, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is</b> - "As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones." <b>(BG, Ch 2 text 22, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is </b>- "The soul can never be cut to pieces by any weapon, nor burned by fire, nor moistened by water, nor withered by the wind." <b>(BG, Ch 2 text 23, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is</b> - "This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, present everywhere, unchangeable, immovable and eternally the same." <b>(BG, Ch 2 text 24, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is </b>- "It is said that the soul is invisible, inconceivable and immutable. Knowing this, you should not grieve for the body." <b>(BG, Ch 2 text 25, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is -</b> "One who has taken his birth is sure to die, and after death one is sure to take birth again.Therefore, in the unavoidable discharge of your duty, you should not lament." <b>(BG, Ch 2 text 27, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is</b> - "Some look on the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all." (<b>BG, Ch 2 text 29, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is -</b> "O descendant of Bharata, he who dwells in the material body can never be slain. Therefore, you need not grieve for any living being." <b>(BG, Ch 2 text 30, 1983 edition)</b></p><p><b>Srila Prabhupada</b> - "God is also human form. "Man is made after the shape of God." So Kṛṣṇa is also like human form, two hands, two legs." The human form is also the full manifestation of the jiva-soul." <b>(Melb, Australia May 20, 1975)</b></p><p><b>Srila Prabhupada</b> - "The spirit soul is NOT formless; it has got form, the spirit soul always has form and is expressed as hands, legs, heads, everything. But with our material eyes at the present, our gross eyes, we cannot see these facts; therefore we foolishly believe the jiva-souls have no form." <b>(Lecture BG, Ch 2 Text 14, Mexico, Feb 14, 1975)</b></p><p><b>Devotee</b> - "What is the form of the spiritual body. If the spirit soul is non-material, what is the form?"</p><p><b>Srila Prabhupāda</b> - "There is form, just like this material body is compared with the dress. Now, just like in your present material form you have got hand; therefore your coat has got hand. You have got legs; therefore your pant has got legs. Therefore it is to be assumed that the spirit soul always has got form, and is expressed as hands, legs, heads, everything. The spirit soul is not formless; it has got form. But with our material eyes at the present, gross eyes, we cannot find it; therefore we say and foolishly believe it has no form." <b>(Lecture BG, Ch 2 Text 14, Mexico, Feb 14, 1975)</b></p><p>As said above, the original feature of the marginal living entities (jiva-souls) is like Krsna's Bodily form, they do NOT originate from the impersonal Brahmajyoti or tatastha-sakti as some foolishly believe.</p><p><b>Devotee</b> - "Is the original body of the spirit soul a human form?"</p><p><b>Srila Prabhupada</b> - "Yes, human form. God is also human form. "Man is made after the shape of God." I think there is in the Bible. Is it not? So God is also like human form. Here you see Krsna, two hands, two legs."</p><p><b>Hari-sauri dasa</b> – "How do we understand, then, that there are peacocks and flowers and trees in the spiritual world? Are these not eternal forms?"</p><p><b>Srila Prabhupada</b> – [describing material form first] "Yes, they are more covered, just like if you cover your body with blanket, the hands and legs are invisible. But you are not the blanket. So the trees and plants, they are more covered. They are not in full manifestation. The human form is the full manifestation of the soul."</p><p><b>Hari-sauri dasa</b> - "Are they covered in the spiritual world?"</p><p><b>Srila Prabhupada</b> - "Not in the spiritual world, there that is voluntary, some devotee wants to serve Krsna as flower; they become flower there. If I want to be a flower I shall lie down at the lotus feet of Krsna and become flower, voluntarily, and can change from flower to human body if one desires. That is spiritual life. There is no restriction. If some devotee wants to serve Krsna as cow, he serves Krsna as cow, as calf, as flower, as plant, as water, as ground, field, or as father, as mother, as friend, as beloved, anything. It is inconceivable, yet a fact." <b>(SB, Canto 6 Ch 1 Text 1-4 Melb, May 20, 1975)</b></p><p><b>Devotee</b> - "If jiva-soul is non-material, what is the form?</p><p><b>Srila Prabhupāda</b> - "There is form, just like this body is compared with the dress. Now, just like in your present material form you have got hand; therefore your coat has got hand. If you have got... You have got leg; therefore your pant has got leg. Therefore it is to be assumed that the spirit soul has got form, and it has developed into hands, legs, heads, everything. It is not formless; it has got form. But with our material eyes at the present, gross eyes, we cannot find it; therefore we say it has no form."<b>(Lecture BG, Ch 2 Text 14, Mexico, Feb 14, 1975)</b></p><p><b>Srila Prabhupāda</b> - "The impersonal conception of the Supreme is so detrimental to the path of devotional service that it is very difficult to associate with the stubborn non-devotees, who always think in terms of material conceptions. Impersonalists always think backwards. </p><p>They think that because there is form in matter, spirit should be formless; because in matter there is sleep, in spirit there cannot be sleep; and because the sleeping of the Deity is accepted in arcanā worship, the arcanā is māyā. All these thoughts are basically material. To think either positively or negatively is still thinking materially. Knowledge accepted from the superior source of the Vedas is standard." <b>(SB, Canto 3 Ch 9 Text 21, Purport)</b></p><p><b>Srila Prabhupāda</b> - "This material body we are in is existing on the spiritual body. Just like your shirt. The shirt is existing on your actual hand. The shirt has got a hand because you have got hand. So matter is impersonal. But because the superior prakṛti, jīva, he is person, therefore the matter appears like a person. </p><p>Because I have got hands and legs, therefore this cloth has got hands and legs. Otherwise the cloth has no hands and legs; it is impersonal. In the Bhagavad-gītā it is said, vāsāṁsi jīrṇāni. This body is just like dress. Just like your coat has got hand, your pant has got leg, but either the pant or coat has no leg, no hand. </p><p>So, because you have got leg and hand, the coat has got leg and hand. Everyone can understand this. It is very easy. So the original (and eternally), the spirit soul has got form. </p><p>Therefore the cloth has been cut into form. It is very easy to understand. It Otherwise how you get the form? And in this form the spirit soul is trying to enjoy this material world. But it is not puruṣa. It cannot enjoy. That is false. That is illusion." <b>(Lecture SB, Canto 3 Ch 26 Text 3, Bombay, Dec 15, 1974)</b></p><p><b>Hayagrīva dasa</b> - "Aquinas believed that God is the only single essence that consists of pure form. He felt that matter is only a potential and, in order to be real, must assume a certain shape or form. </p><p>Being in the material universe have to acquire an individual form in order to actualize themselves. When matter unites with form, the form gives an object its individuality and personality. Actually it is the spiritual form that gives an object its individuality and personality.</p><p><b>Srila Prabhupāda</b> - Yes, matter has no form but the jiva-soul has got form. Though matter is covering the actual form of the jiva-soul, the matter then appears to have form. Just like the original cloth has no form, but when the tailor cuts the cloth according to the body of the person, then the shirt and coat takes a form. </p><p>The matter itself has no form. When you take clay, it has no form, but if you make it like a doll, like a man or woman, then it has a form. When you change the clay, and you manufacture a fort, then the fort has form. So, form and formlessness is of the matter, but in the spiritual world everything has got form. The spirit soul has got form. God has got form. This is the truth."<b> (Discussion on Thomas Aquinas philosophy) </b></p><p>Srila Prabhupāda - "In the material world any form-man or beast or anyone—in the outward, external covering is matter, but within the matter there is the soul. The soul has form and God has form. That is real form. And the material form is simply shirting and coating over the spiritual body."(Discussion on Thomas Aquinas philosophy) </p><p>Srila Prabhupada - "The individual jiva-souls are always called marginal energy whether he is in the spiritual world or in the material world. There are instances where marginal energy jiva-souls have fallen from the spiritual world, just like Jaya and Vijaya. So the potency to fall under the influence of the lower energy is always there. And thus the individual jiva-soul is called as Krsna’s marginal energy."(Letter to Rayarama, Dec 2, 1968)</p><p>The individual jiva-souls are ALWAYS eternally spiritual living beings in both the spiritual world and material world. </p><p>However, in the material world the eternal spiritual jiva-soul is covered by a temporary subtle and gross material bodily container or vessel that decomposes forcing the individual eternal spiritual (anti-matter) jiva-soul to constantly change material bodies.</p><p>Remember, maya or the material energy, does NOT exist on the Vaikuntha planets or in Goloka-Vrindavana, so Maya is unknown to the jiva-souls (marginal living entities) in both the Vaikuntha planets and Goloka Vrindavana.</p><p>In the spiritual world the jiva-souls ARE their eternal spiritual bodily form voluntary serving Krsna or Visnu in unlimited ways and unlimited forms they can choose to serve Krsna as.</p><p><b>Srila Prabhupada</b> - "Some devotees want to serve Krsna as a flower so they become a flower and lie down at the lotus feet of Krsna, voluntarily, and can change from flower to human body, that is spiritual life. There is no restriction. If some devotee wants to serve Krsna as cow, he serves Krsna as cow, as calf, as flower, as plant, as water, as ground, as a field as a chair Krsna sits on, or as father, as mother, as friend, as beloved, anything. It is inconceivable, yet a fact."<b>(Lecture SB, Canto 6 Ch 1 Text 1-4, Melb, Australia May 20, 1975)</b></p><p>In the spiritual world ALL relationships with Krsna are "equally blissful to each other," just like one may like a carnation flower while others may choose to like a rose flower.</p><p>However, having free will, individuality, independence, experiencing a unique sense of individual self, and the ability to express all these qualities is eternally the constitutional makeup of all marginal living entities (jiva-souls) on the Vaikuntha planets and Goloka-Vrindavana..×=×..</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiCGKT-q5YVgTV0JdhVscaxnDWCrCcKDkZyQytgXvBYQgMaf8xvHDw-BwLNYYiMOqeLVhyphenhyphen-P7a2V8L24CU3Dq1jBjZT5lVOnGyvjr7g9j1MTvYLcrITwlvEQFKCSGATT_3Cwq0s-MtrEUGcJ7-696f2KZHWnz_MGgBYv2DoHzYgVADfcAC4E5aUpysp/s540/FB_IMG_1709687743880.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="540" data-original-width="433" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiCGKT-q5YVgTV0JdhVscaxnDWCrCcKDkZyQytgXvBYQgMaf8xvHDw-BwLNYYiMOqeLVhyphenhyphen-P7a2V8L24CU3Dq1jBjZT5lVOnGyvjr7g9j1MTvYLcrITwlvEQFKCSGATT_3Cwq0s-MtrEUGcJ7-696f2KZHWnz_MGgBYv2DoHzYgVADfcAC4E5aUpysp/w321-h400/FB_IMG_1709687743880.jpg" width="321" /></a></div><br /><div class="separator" style="clear: both; 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text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh4aexH7d-mEaG9OGPXTe7_SJEJrA11UhDkR0lfIZPVj74o95g_2hEDN-zKnYgs_2cWdQzV2_6PXd8k4idlGb5_mofEzYjQiMbvESjbTj-YcLxrcRtA8bgom1HQ9wOBp5QuArlELGTLGObtqyhoAz1T0p-Hv0O-MRurizikIC8pm0U5tFhbnwwmJ1uG/s1195/FB_IMG_1709894705668.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1195" data-original-width="1032" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh4aexH7d-mEaG9OGPXTe7_SJEJrA11UhDkR0lfIZPVj74o95g_2hEDN-zKnYgs_2cWdQzV2_6PXd8k4idlGb5_mofEzYjQiMbvESjbTj-YcLxrcRtA8bgom1HQ9wOBp5QuArlELGTLGObtqyhoAz1T0p-Hv0O-MRurizikIC8pm0U5tFhbnwwmJ1uG/w345-h400/FB_IMG_1709894705668.jpg" width="345" /></a></div><br /><p><br /></p>Gauragopala.dasa.ACBSP.http://www.blogger.com/profile/00061005046269018685noreply@blogger.com0tag:blogger.com,1999:blog-1384085578980590434.post-81962942405342235442024-03-08T14:16:00.000+11:002024-03-08T14:16:06.145+11:00Vyasa puja offering to my eternal spiritual Master Srila Prabhupada August 27, 2024.<p>I offer my respectful obeisances unto His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, who is very dear to Lord Krsna, having taken shelter at His lotus feet.</p><p>Our respectful obeisances are unto you, O spiritual master, servant of Sarasvatî Gosvâmî. You are kindly preaching the message of Lord Caitanya deva and delivering the Western countries, which are filled with impersonalism and voidism.</p><p>Sri Krsna Caitanya, Prabhu Nityananda, Sri Advaita, Gadadhara, Srivas adi gaura bhakta vrinda.</p><p>Hare Krsna Hare Krsna Krsna Krsna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare.</p><p>Thank you Srila Prabhupada for showing us over the years, that we are all Krsna's eternal contributing servants in our full spiritual potential. </p><p>The following offering to you are my personal realizations inspired by your wonderful writings and lectures.</p><p>The individual jiva-souls (marginal living entities) have their our own unique individual identity and personality that is beginningless and endless as confirmed in Bhagavad Gita As It Is.</p><p><b>Bhagavad Gita As It Is </b>- "This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, present everywhere, unchangeable, immovable and eternally the same." <b>(BG, Ch 2 text 24)</b></p><p>"Surrender" does not mean one needs to extinguish their unique identity, individuality and personality to become Krsna's servant. Such impersonalism makes one no better than dead stone. </p><p><b>Srila Prabhupada</b> - "If you have no free will, then you are a stone. The stone has no free will. You want to be stone? Then you must have free will!" <b>(Aug 5, 1976, New Mayapur France)</b></p><p>All jiva-souls (marginal living entities) are independent unique individuals who can voluntarily choose how to contribute in their own unique way in their service to Krsna. </p><p><b>Srila Prabhupada -</b> "In the spiritual world service is voluntary, some devotees want to serve Krsna as flower; so they become flower there. If I want that, to be a flower I shall lie down at the lotus feet of Krsna, then he becomes flower, voluntarily, and he can change his, from flower to human body. That is spiritual life. There is no restriction. If some devotee wants to serve Krsna as cow, he serves Krsna as cow, as calf, as flower, as plant, as water, as ground, field, or as father, as mother, as friend, as beloved, anything. It is inconceivable, yet a fact."<b> (SB, Canto 6 Ch 1 text 1-4, Melb, Australia May 20, 1975)</b></p><p>In the Vaikuntha planets and Goloka-Vrindavana, Visnu and Krsna only expect voluntary personal offerings from the jiva-souls because such willing service initiates loving reciprocal exchanges between the Lord and His devotees in a "two-sided" loving exchange. The unique quality of free will allows individual acts of self-expression that leads to personal offerings.</p><p><b>Real love or service is based on a "two-way" exchange where the student Vaisnava is carefully nurtured to eventually achieve the personal goal of voluntary loving contributions that are the foundations of pure devotional service.</b></p><p>Such loving exchanges can only be fully expressed when the jiva-souls realize they each have their own independent characteristics and unique personality separate from Krsna's Personality, endorsed by free will. </p><p>Without free will, one would never have the vision to intelligently contribute in their relationship with Kṛṣṇa, or increase and expand one's awareness of who they are as a contributing independent individual marginal living entity (jiva-soul). Having "free will" therefore is the eternal constitutional make up of EVERY "marginal living entity (jiva-soul)," and the foundation for ALL jiva-soul's contributing relationship with Krsna.</p><p>Loving devotional service is ALWAYS based on a "two-way" voluntary exchange of personal feelings manifesting as loving acts of reciprocation between Kṛṣṇa and His devotees, who voluntarily contribute their own unique expressions (offerings) of devotional service to Him as the real act of surrendering to Krsna's will.</p><p>On the other hand, actions expressed in a "one-way" domineering mood that do not encourage personal voluntary contributions, is dangerous impersonalism.</p><p><b>Personalism is only possible in a "two-way" exchange of feelings and emotions that expands, enriches and multiplies loving affection, sentiment and exchanges between the jiva-souls and Krsna.</b></p><p><b>Srila Prabhupada</b> - "Love means you take and you give also. Suppose if you love somebody and you simply take from him, but you don't give. Oh, do you think it is very good? No, it is not good, that is NOT love that is exploitation. If I go on simply taking from you, and if I don't offer you anything, that is simply exploitation." <b>(BG, Ch 9 text 2-5, New York City, Nov 23, 1966)</b></p><p>The individual jiva-souls (marginal living entities) can NEVER exist independently from Krsna however, they MUST have their freedom and independence to be a contributing individual, otherwise the jiva-souls are no better than impersonal puppets controlled by a puppet master.</p><p>Therefore, the jiva-soul's independent personality, identity and free will allows diversity and independent self expression, allowing the individual jiva-souls to make their own contributions or offerings, and even allows them to reject Krsna if they choose.</p><p>All these conditions must be allowed to exist otherwise loving exchanges with Krsna can NEVER exist.</p><p>Krsna will always allow a separate existence for His marginal living entities (jiva-souls) endorsed by having free will. This allows them to have their own unique personality for the purpose of creating a "two-way" voluntary exchange of individual loving expressions that encourage unique contributions and personal offerings.</p><p>Free will allows the individual jiva-souls to independently express themselves separately from Krsna and gives them their own unique personality.</p><p>This gives the jiva-soul's existence personal responsibility, purpose, creativity, hope, identity, a unique stand alone personality, allowing personal contributions of self-expression that makes the individual jiva-souls the independent PERSONS they are eternally. </p><p>These qualities establish the jiva-souls (marginal living entities) as independent PERSONS, as a spiritual bodily form whose eternal home are the Vaikuntha planets and Goloka-Vrindavana, within Krsna's eternal endless pastimes. </p><p><b>In the spiritual world personal voluntary expressions of loving exchanges expressed through free will, are ALWAYS encouraged by Krsna in His eternal relationship with the jiva-souls, this adds variegatedness, flavour, variety and mystery to the relationship between the individual jiva-souls and Krsna.</b></p><p>The Kingdom of God therefore, is NOT a "one-sided" dominating impersonal domain devoid of free will (freedom of self-expression), that does not allow personal independent contributions or offerings to God (Krsna), meant to expand, enrich, flavour and add mystery to the relationship.</p><p>Genuine loving relations and service are ALWAYS based on voluntary reciprocal exchanges and contributions between TWO, not just one (impersonalism)! </p><p><b>Srila Prabhupada</b> - "The impersonalist philosophy is oneness, so how there be love with just one? Is it possible? Have you got any such experience that love means one? No, love means two, there MUST be two." <b>(SB, Canto 2 Ch 1 text 3, Paris, June 12, 1974)</b></p><p><b>Srila Prabhupada</b> – "So everyone can know that independence (free will) means one can use it properly, or one can misuse it. That is independence. If you make it one way only, that you cannot ever fall down, that is not independence. That is force." <b>(Mayapur, June 20, 1973)</b></p><p>Free will only has meaning when the jiva-souls can express themselves in a two-sided relationship by contributing to the relationship's expansion of nectarine mellows.</p><p><b>Srila Prabhupāda - </b>"Love means a relationship between "two persons," then there is exchange, then there is love. I must deal with you open-hearted, you must deal with me open-hearted, then there is love. So if you want to love Kṛṣṇa, God, then these things must be there." <b>(Aug 9, 1976, Tehran)</b></p><p>Thank you Srila Prabhupada for your wonderful guidance.</p><p>Your fallen yet inspired servant Gauragopala Dasa (initiated 10th July 1972)</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhosIgtEG6Yb35AjLqhqtTe9sCOez0cxNTD0CJBf7FP_iAVM-e6WlG5bajlAdRJA9KuRA3iqukBt029JcTHf2cxOK872HV-00NbNGBz9wMiE8SzGJHU4EynyeoXOzdnaBjhiMtvL1-r2JPc0Tdz1jxmpo2oiJm6Wtrc-QNC0EyM4b21w2g_CumyE39y/s652/FB_IMG_1709600353704.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="610" data-original-width="652" height="374" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhosIgtEG6Yb35AjLqhqtTe9sCOez0cxNTD0CJBf7FP_iAVM-e6WlG5bajlAdRJA9KuRA3iqukBt029JcTHf2cxOK872HV-00NbNGBz9wMiE8SzGJHU4EynyeoXOzdnaBjhiMtvL1-r2JPc0Tdz1jxmpo2oiJm6Wtrc-QNC0EyM4b21w2g_CumyE39y/w400-h374/FB_IMG_1709600353704.jpg" width="400" /></a></div><div><br /></div><div class="separator" style="clear: both; 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It is between these two planets and the earth. </p><p>When Rāhu conceals the sun and moon, eclipses occur, either total or partial, depending on whether Rāhu moves in a straight or curving way.</p><p>Below Rāhu by another 1,000,000 yojanas (8 million miles) are the planets of the- </p><p>Siddhas, </p><p>Cāraṇas,</p><p>Vidyādharas. </p><p>And below these are planets such as </p><p>Yakṣaloka, </p><p>Rakṣaloka. </p><p>Below these planets is the earth, and 70,000 yojanas (560,000 miles) below the earth are the lower planetary systems-</p><p>Atala, </p><p>Vitala, </p><p>Sutala, </p><p>Talātala, </p><p>Mahātala, </p><p>Rasātala,</p><p>Pātāla. </p><p>Demons and Rakṣasas live in these lower planetary systems with their wives and children, always engaged in sense gratification and not fearing their next births</p><p>The sunshine does not reach these planets, but they are illuminated by jewels fixed upon the hoods of snakes. </p><p>Because of these shining gems there is practically no darkness. Those living in these planets do not become old or diseased, and they are not afraid of death from any cause but the time factor, the Supreme Personality of Godhead.</p><p>In the planet Atala, the yawning of a demon has produced three kinds of women, called svairiṇī (independent), kāmiṇī (lusty) and puḿścalī (very easily subdued by men). </p><p>Below Atala is the planet Vitala, wherein Lord Śiva and his wife Gaurī reside. Because of their presence, a kind of gold is produced called hāṭaka. </p><p>Below Vitala is the planet Sutala, the abode of Bali Mahārāja, the most fortunate king. Bali Mahārāja was favored by the Supreme Personality of Godhead, Vāmanadeva, because of his intense devotional service.</p><p>The Lord went to the sacrificial arena of Bali Mahārāja and begged him for three paces of land, and on this plea the Lord took from him all his possessions. </p><p>When Bali Mahārāja agreed to all this, the Lord was very pleased, and therefore the Lord serves as his doorkeeper. The description of Bali Mahārāja appears in the Eighth Canto of Śrīmad Bhāgavatam.</p><p>When the Supreme Personality of Godhead offers a devotee material happiness, this is not His real favor. </p><p>The demigods, who are very puffed up by their material opulence, pray to the Lord only for material happiness, not knowing anything better.</p><p>Devotees like Prahlāda Mahārāja, however, do not want material happiness. Not to speak of material happiness, they do not want even liberation from material bondage, although one can achieve this liberation simply by chanting the holy name of the Lord, even with improper pronunciation.</p><p>Below Sutala is the planet Talātala, the abode of the demon Maya. This demon is always materially happy because he is favored by Lord Śiva, but he cannot achieve spiritual happiness at any time. </p><p>Below Talātala is the planet Mahātala, where there are many snakes with hundreds and thousands of hoods. </p><p>Below Mahātala is Rasātala, and below that is Pātāla, where the serpent Vasukī lives with his associates.</p><p><b>SB 5.24. 1</b></p><p>Śrī Śukadeva Gosvāmī said: My dear King, some historians, the speakers of the Purāṇas, say that 10,000 yojanas [80,000 miles] below the sun is the planet known as Rāhu, which moves like one of the stars.</p><p>The presiding deity of that planet, who is the son of Siṁhikā, is the most abominable of all asuras, but although he is completely unfit to assume the position of a demigod or planetary deity, he has achieved that position by the grace of the Supreme Personality of Godhead. Later I shall speak further about him.</p><p><b>SB 5.24.2</b></p><p>The sun globe, which is a source of heat, extends for 10,000 yojanas [80,000 miles]. The moon extends for 20,000 yojanas [160,000 miles], and Rāhu extends for 30,000 yojanas [240,000 miles]. </p><p>Formerly, when nectar was being distributed, Rāhu tried to create dissension between the sun and moon by interposing himself between them. Rāhu is inimical toward both the sun and the moon, and therefore he always tries to cover the sunshine and moonshine on the dark-moon day and full-moon night.</p><p><b>Purport:</b></p><p>As stated herein, the sun extends for 10,000 yojanas, and the moon extends for twice that, or 20,000 yojanas. The word dvādaśa should be understood to mean twice as much as ten, or twenty. </p><p>In the opinion of Vijayadhvaja, the extent of Rāhu should be twice that of the moon, or 40,000 yojanas (320,000 miles).</p><p>However to reconcile this apparent contradiction to the text of the Bhāgavatam, Vijayadhvaja cites the following quotation concerning Rāhu; rāhu-soma-ravīṇāṁ tu maṇḍalā dvi-guṇoktitām. </p><p>This means that Rāhu is twice as large as the moon, which is twice as large as the sun. This is the conclusion of the commentator Vijayadhvaja.</p><p><b>SB 5.24.3</b></p><p>After hearing from the sun and moon demigods about Rāhu’s attack, the Supreme Personality of Godhead, Viṣṇu, engages His disc, known as the Sudarśana cakra, to protect them. The Sudarśana cakra is the Lord’s most beloved devotee and is favored by the Lord. </p><p>The intense heat of its effulgence, meant for killing non-Vaiṣṇavas, is unbearable to Rāhu, and he therefore flees in fear of it. During the time Rāhu disturbs the sun or moon, there occurs what people commonly know as an eclipse.</p><p><b>Purport:</b></p><p>The Supreme Personality of Godhead, Viṣṇu, is always the protector of His devotees, who are also known as demigods. The controlling demigods are most obedient to Lord Viṣṇu, although they also want material sense enjoyment, and that is why they are called demigods, or almost godly. </p><p>Although Rāhu attempts to attack both the sun and the moon, they are protected by Lord Viṣṇu.</p><p>Being very afraid of Lord Viṣṇu’s cakra, Rāhu cannot stay in front of the sun or moon for more than a muhūrta (forty-eight minutes). The phenomenon that occurs when Rāhu blocks the light of the sun or moon is called an eclipse. </p><p>The attempt of the scientists of this earth to go to the moon is as demoniac as Rāhu’s attack. Of course. their attempts will be failures because no one can enter the moon or sun so easily. Like the attack of Rāhu, such attempts will certainly be failures.</p><p><b>SB 5.24.</b></p><p>Below Rāhu by 10,000 yojanas [80,000 miles] are the planets known as- </p><p>Siddhaloka, </p><p>Cāraṇaloka, </p><p>Vidyādhara-loka.</p><p>Purport:</p><p>It is said that the residents of Siddhaloka, being naturally endowed with the powers of yogīs, can go from one planet to another by their natural mystic powers without using airplanes or similar machines.</p><p><b>SB 5.24.5</b></p><p>Beneath Vidyādhara-loka, Cāraṇaloka and Siddhaloka, in the sky called antarikṣa, are the places of enjoyment for the- </p><p>Yakṣas, </p><p>Rākṣasas, </p><p>Piśācas, </p><p>ghosts and so on. </p><p>Antarikṣa extends as far as the wind blows and the clouds float in the sky. Above this there is no more </p><p>Below the abodes of the Yakṣas and Rākṣasas by a distance of 100 yojanas (800 miles) is the planet earth. Its upper limits extend as high as swans, hawks, eagles and similar large birds can fly.</p><p><b>SB 5.24.7</b></p><p>My dear King, beneath this earth are seven other planets, known as</p><p>Atala, </p><p>Vitala, </p><p>Sutala, </p><p>Talātala, </p><p>Mahātala, </p><p>Rasātala,</p><p>Pātāla. </p><p>I have already explained the situation of the planetary systems of earth. The width and length of the seven lower planetary systems are calculated to be exactly the same as those of earth.</p><p><b>SB 5.24.8</b></p><p>In these seven planetary systems, which are also known as the subterranean heavens [bila-svarga], there are very beautiful houses, gardens and places of sense enjoyment, which are even more opulent than those in the higher planets because the demons have a very high standard of sensual pleasure, wealth and influence.</p><p>Most of the residents of these planets, who are known as Daityas, Dānavas and Nāgas, live as householders. Their wives, children, friends and society are all fully engaged in illusory material happiness. </p><p>The sense enjoyment of the demigods is sometimes disturbed, but the residents of these planets enjoy life without disturbances. Thus they are understood to be very attached to illusory happiness.</p><p><b>Purport:</b></p><p>According to the statements of Prahlāda Mahārāja, material enjoyment is māyā-sukha, illusory enjoyment. A Vaiṣṇava is full of anxieties for the deliverance of all living entities from such false enjoyment. </p><p>Prahlāda Mahārāja says, māyā-sukhāya bharam udvahato vimūḍhān: these fools (vimūḍhas) are engaged in material happiness, which is surely temporary.</p><p>Whether in the heavenly planets, the lower planets or the earthly planets, people are engrossed in temporary, material happiness, forgetting that in due course of time they have to change their bodies according to the material laws and suffer the repetition of birth, death, old age and disease.</p><p>Not caring what will happen in the next birth, gross materialists are simply busy enjoying during the present short span of life. A Vaiṣṇava is always anxious to give all such bewildered materialists the real happiness of spiritual bliss.</p><p><b>SB 5.24.9</b></p><p>My dear King, in the imitation heavens known as bila-svarga there is a great demon named Maya Dānava, who is an expert artist and architect. He has constructed many brilliantly decorated cities. </p><p>There are many wonderful houses, walls, gates, assembly houses, temples, yards and temple compounds, as well as many hotels serving as residential quarters for foreigners.</p><p>The houses for the leaders of these planets are constructed with the most valuable jewels, and they are always crowded with living entities known as Nāgas and Asuras, as well as many pigeons, parrots and similar birds. </p><p>All in all, these imitation heavenly cities are most beautifully situated and attractively decorated.</p><p><b>SB 5.24.10</b></p><p>The parks and gardens in the artificial heavens surpass in beauty those of the upper heavenly planets. The trees in those gardens, embraced by creepers, bend with a heavy burden of twigs with fruits and flowers, and therefore they appear extraordinarily beautiful. </p><p>That beauty could attract anyone and make his mind fully blossom in the pleasure of sense gratification. There are many lakes and reservoirs with clear, transparent water, agitated by jumping fish and decorated with many flowers such as lilies, kuvalayas, kahlāras and blue and red lotuses. </p><p>Pairs of cakravākas and many other water birds nest in the lakes and always enjoy in a happy mood, making sweet, pleasing vibrations that are very satisfying and conducive to enjoyment of the senses.</p><p><b>SB 5.24.11</b></p><p>Since there is no sunshine in those subterranean planets, time is not divided into days and nights, and consequently fear produced by time does not exist.</p><p><b>SB 5.24.12</b></p><p>Many great serpents reside there with gems on their hoods, and the effulgence of these gems dissipates the darkness in all directions.</p><p><b>SB 5.24.13</b></p><p>Since the residents of these planets drink and bathe in juices and elixirs made from wonderful herbs, they are freed from all anxieties and physical diseases. </p><p>They have no experience of grey hair, wrinkles or invalidity, their bodily lusters do not fade, their perspiration does not cause a bad smell, and they are not troubled by fatigue or by lack of energy or enthusiasm due to old age.</p><p><b>SB 5.24.14</b></p><p>They live very auspiciously and do not fear death from anything but death’s established time, which is the effulgence of the Sudarśana cakra of the Supreme Personality of Godhead.</p><p><b>Purport:</b></p><p>This is the defect of material existence. Everything in the subterranean heavens is very nicely arranged. There are well situated residential quarters, there is a pleasing atmosphere, and there are no bodily inconveniences or mental anxieties, but nevertheless those who live there have to take another birth according to karma.</p><p>Persons whose minds are dull cannot understand this defect of a materialistic civilization aiming at material comforts. One may make his living conditions very pleasing for the senses, but despite all favorable conditions, one must in due course of time meet death. </p><p>The members of a demoniac civilization endeavor to make their living conditions very comfortable, but they cannot check death. The influence of the Sudarśana cakra will not allow their so-called material happiness to endure.</p><p><b>SB 5.24.15</b></p><p>When the Sudarśana disc enters those provinces, the pregnant wives of the demons all have miscarriages due to fear of its effulgence.</p><p><b>SB 5.24.16</b></p><p>My dear King, now I shall describe to you the lower planetary systems, one by one, beginning from Atala. In Atala there is a demon, the son of Maya Dānava named Bala, who created ninety-six kinds of mystic power. </p><p>Some so-called yogīs and svāmīs take advantage of this mystic power to cheat people even today. Simply by yawning, the demon Bala created three kinds of women, known as svairiṇī, kāmiṇī and puḿścalī.</p><p>The svairiṇīs like to marry men from their own group, the kāmiṇīs marry men from any group, and the puḿścalīs change husbands one after another. </p><p>If a man enters the planet of Atala, these women immediately capture him and induce him to drink an intoxicating beverage made with a drug known as hāṭaka [cannabis indica]. This intoxicant endows the man with great sexual prowess, of which the women take advantage for enjoyment. </p><p>A woman will enchant him with attractive glances, intimate words, smiles of love and then embraces. In this way she induces him to enjoy sex with her to her full satisfaction.</p><p>Because of his increased sexual power, the man thinks himself stronger than ten thousand elephants and considers himself most perfect. Indeed, illusioned and intoxicated by false pride, he thinks himself God, ignoring impending death.</p><p><b>ŚB 5.24.17</b></p><p>The next planet below Atala is Vitala, wherein Lord Śiva, who is known as the master of gold mines, lives with his personal associates, the ghosts and similar living entities. </p><p>Lord Śiva, as the progenitor, engages in sex with Bhavānī, the progenitress, to produce living entities, and from the mixture of their vital fluid the river named Hāṭakī is generated. </p><p>When fire, being made to blaze by the wind, drinks of this river and then sizzles and spits it out, it produces gold called Hāṭaka. </p><p>The demons who live on that planet with their wives decorate themselves with various ornaments made from that gold, and thus they live there very happily.</p><p><b>Purport:</b></p><p>It appears that when Bhava and Bhavānī, Lord Śiva and his wife, unite sexually, the emulsification of their secretions creates a chemical which when heated by fire can produce gold. </p><p>It is said that the alchemists of the medieval age tried to prepare gold from base metal, and Śrīla Sanātana Gosvāmī also states that when bell metal is treated with mercury, it can produce gold. </p><p>Śrīla Sanātana Gosvāmī mentions this in regard to the initiation of low-class men to turn them into brāhmaṇas. Sanātana Gosvāmī said:</p><p>yathā kāñcanatāḿ yātikāḿsyaḿ rasa-vidhānataḥtathā dīkṣā-vidhānenadvijatvaḿ jāyate nṛṇām</p><p>"As one can transform kaḿsa, or bell metal, into gold by treating it with mercury, one can also turn a lowborn man into a brāhmaṇa by initiating him properly into Vaiṣṇava activities."</p><p>The International Society for Krishna Consciousness is trying to turn mlecchas and yavanas into real brāhmaṇas by properly initiating them and stopping them from engaging in meat-eating, intoxication, illicit sex and gambling.</p><p>One who stops these four principles of sinful activity and chants the Hare Kṛṣṇa mahā-mantra can certainly become a pure brāhmaṇa through the process of bona fide initiation, as suggested by Śrīla Sanātana Gosvāmī.</p><p>Apart from this, if one takes a hint from this verse and learns how to mix mercury with bell metal by properly heating and melting them, one can get gold very cheaply. </p><p>The alchemists of the medieval age tried to manufacture gold, but they were unsuccessful, perhaps because they did not follow the right instructions.</p><p><b>ŚB 5.24.18</b></p><p>Below the planet Vitala is another planet, known as Sutala, where the great son of Mahārāja Virocana, Bali Mahārāja, who is celebrated as the most pious king, resides even now.</p><p>For the welfare of Indra, the King of heaven, Lord Viṣṇu appeared in the form of a dwarf brahmacārī as the son of Aditi and tricked Bali Mahārāja by begging for only three paces of land but taking all the three worlds. </p><p>Being very pleased with Bali Mahārāja for giving all his possessions, the Lord returned his kingdom and made him richer than the opulent King Indra.</p><p>Even now, Bali Mahārāja engages in devotional service by worshiping the Supreme Personality of Godhead in the planet of Sutala.</p><p><b>Purport: </b></p><p>The Supreme Personality of Godhead is described as Uttamaśloka, "He who is worshiped by the best of selected Sanskrit verses," and His devotees such as Bali Mahārāja are also worshiped by puṇya-śloka, verses that increase one's piety. </p><p>Bali Mahārāja offered everything to the Lord - his wealth, his kingdom and even his own body (sarvātma-nivedane baliḥ).</p><p>The Lord appeared before Bali Mahārāja as a brāhmaṇa beggar, and Bali Mahārāja gave Him everything he had. However, Bali Mahārāja did not become poor; by donating all his possessions to the Supreme Personality of Godhead, he became a successful devotee and got everything back again with the blessings of the Lord.</p><p>Similarly, those who give contributions to expand the activities of the Kṛṣṇa consciousness movement and to accomplish its objectives will never be losers; they will get their wealth back with the blessings of Lord Kṛṣṇa. </p><p>On the other side, those who collect contributions on behalf of the International Society for Krishna Consciousness should be very careful not to use even a farthing of the collection for any purpose other than the transcendental loving service of the Lord.</p><p><b>ŚB 5.24.19</b></p><p>My dear King, Bali Mahārāja donated all his possessions to the Supreme Personality of Godhead, Vāmanadeva, but one should certainly not conclude that he achieved his great worldly opulence in bila-svarga as a result of his charitable disposition.</p><p>The Supreme Personality of Godhead, who is the source of life for all living entities, lives within everyone as the friendly Supersoul, and under His direction a living entity enjoys or suffers in the material world. </p><p>Greatly appreciating the transcendental qualities of the Lord, Bali Mahārāja offered everything at His lotus feet. His purpose, however, was not to gain anything material, but to become a pure devotee. </p><p>For a pure devotee, the door of liberation is automatically opened. One should not think that Bali Mahārāja was given so much material opulence merely because of his charity.</p><p>When one becomes a pure devotee in love, he may also be blessed with a good material position by the will of the Supreme Lord. However, one should not mistakenly think that the material opulence of a devotee is the result of his devotional service. </p><p>The real result of devotional service is the awakening of pure love for the Supreme Personality of Godhead, which continues under all circumstances.</p><p><b>ŚB 5.24.20</b></p><p>If one who is embarrassed by hunger or who falls down or stumbles chants the holy name of the Lord even once, willingly or unwillingly, he is immediately freed from the reactions of his past deeds. </p><p>Karmīs entangled in material activities face many difficulties in the practice of mystic yoga and other endeavors to achieve that same freedom.</p><p><b>Purport: </b></p><p>It is not a fact that one has to offer his material possessions to the Supreme Personality of Godhead and be liberated before he can engage in devotional service. A devotee automatically attains liberation without separate endeavors. </p><p>Bali Mahārāja did not get back all his material possessions merely because of his charity to the Lord.</p><p>One who becomes a devotee, free from material desires and motives, regards all opportunities, both material and spiritual, as benedictions from the Lord, and in this way his service to the Lord is never hampered. Bhukti, material enjoyment, and mukti, liberation, are only by-products of devotional service.</p><p>A devotee need not work separately to attain mukti. Śrīla Bilvamańgala Ṭhākura said, muktiḥ svayaḿ mukulitāñjaliḥ sevate 'smān: a pure devotee of the Lord does not have to endeavor separately for mukti, because mukti is always ready to serve him.</p><p>In this regard, Caitanya-caritāmṛta (Antya 3.177-188) describes Haridāsa Ṭhākura's confirmation of the effect of chanting the holy name of the Lord.</p><p>keha bale - 'nāma haite haya pāpa-kṣaya'keha bale - 'nāma haite jīvera mokṣa haya'</p><p>Some say that by chanting the holy name of the Lord one is freed from all the reactions of sinful life, and others say that by chanting the holy name of the Lord one attains liberation from material bondage.</p><p>haridāsa kahena, - "nāmera ei dui phala nayanāmera phale kṛṣṇa-pade prema upajaya</p><p>Haridāsa Ṭhākura, however, said that the desired result of chanting the holy name of the Lord is not that one is liberated from material bondage or freed from the reactions of sinful life. </p><p>The actual result of chanting the holy name of the Lord is that one awakens his dormant Kṛṣṇa consciousness, his loving service to the Lord.</p><p>ānuṣańgika phala nāmera - 'mukti', 'pāpa-nāśa'tāhāra dṛṣṭānta yaiche sūryera prakāśa</p><p>Haridāsa Ṭhākura said that liberation and freedom from the reactions of sinful activities are only by-products of chanting the holy name of the Lord. </p><p>If one chants the holy name of the Lord purely, he attains the platform of loving service to the Supreme Personality of Godhead. In this regard Haridāsa Ṭhākura gave an example comparing the power of the holy name to sunshine.</p><p>ei ślokera artha kara paṇḍitera gaṇa"sabe kahe, - 'tumi kaha artha-vivaraṇa'</p><p>He placed a verse before all the learned scholars present, but the learned scholars asked him to state the purport of the verse.</p><p>haridāsa kahena, - "yaiche sūryera udayaudaya nā haite ārambhe tamera haya kṣaya</p><p>Haridāsa Ṭhākura said that as the sun begins to rise, it dissipates the darkness of night, even before the sunshine is visible.</p><p>caura-preta-rākṣasādira bhaya haya nāśaudaya haile dharma-karma-ādi parakāśa</p><p>Before the sunrise even takes place, the light of dawn destroys the fear of the dangers of the night, such as disturbances by thieves, ghosts and Rākṣasas, and when the sunshine actually appears, one engages in his duties.</p><p>aiche nāmodayārambhe pāpa-ādira kṣayaudaya kaile kṛṣṇa-pade haya premodaya</p><p>Similarly, even before one's chanting of the holy name is pure, one is freed from all sinful reactions, and when he chants purely he becomes a lover of Kṛṣṇa.</p><p>'mukti' tuccha-phala haya nāmābhāsa haiteye mukti bhakta nā laya, se kṛṣṇa cāhe dite"</p><p>A devotee never accepts mukti, even if Kṛṣṇa offers it. Mukti, freedom from all sinful reactions, is obtained even by nāmābhāsa, or a glimpse of the light of the holy name before its full light is perfectly visible.</p><p>The nāmābhāsa stage is between that of nāma-aparādha, or chanting of the holy name with offenses, and pure chanting. There are three stages in chanting the holy name of the Lord. In the first stage, one commits ten kinds of offenses while chanting.</p><p>In the next stage, nāmābhāsa, the offenses have almost stopped, and one is coming to the platform of pure chanting. In the third stage, when one chants the Hare Kṛṣṇa mantra without offenses, his dormant love for Kṛṣṇa immediately awakens. This is the perfection.</p><p><b>ŚB 5.24.21</b></p><p>The Supreme Personality of Godhead, who is situated in everyone's heart as the Supersoul, sells Himself to His devotees such as Nārada Muni. In other words, the Lord gives pure love to such devotees and gives Himself to those who love Him purely. </p><p>Great, self-realized mystic yogīs such as the four Kumāras also derive great transcendental bliss from realizing the Supersoul within themselves.</p><p><b>Purport</b>:</p><p>The Lord became Bali Mahārāja's doorkeeper not because of his giving everything to the Lord, but because of his exalted position as a lover of the Lord.</p><p><b>ŚB 5.24.22</b></p><p>The Supreme Personality of Godhead did not award His mercy to Bali Mahārāja by giving him material happiness and opulence, for these make one forget loving service to the Lord. </p><p>The result of material opulence is that one can no longer absorb his mind in the Supreme Personality of Godhead.</p><p><b>Purport:</b></p><p>There are two kinds of opulence. One, which results from one's karma, is material, whereas the other is spiritual. A surrendered soul who fully depends upon the Supreme Personality of Godhead does not want material opulence for sense gratification.</p><p>Therefore when a pure devotee is seen to possess exalted material opulence, it is not due to his karma. Rather, it is due to his bhakti. In other words, he is in that position because the Supreme Lord wants him to execute service to Him very easily and opulently.</p><p>The special mercy of the Lord for the neophyte devotee is that he becomes materially poor. This is the Lord's mercy because if a neophyte devotee becomes materially opulent, he forgets the service of the Lord. </p><p>However, if an advanced devotee is favored by the Lord with opulence, it is not material opulence but a spiritual opportunity.</p><p>Material opulence offered to the demigods causes forgetfulness of the Lord, but opulence was given to Bali Mahārāja for continuing service to the Lord, which was free from any touch of māyā.</p><p><b>ŚB 5.24.23</b></p><p>When the Supreme Personality of Godhead could see no other means of taking everything away from Bali Mahārāja, He adopted the trick of begging from him and took away all the three worlds. Thus only his body was left, but the Lord was still not satisfied.</p><p>He arrested Bali Mahārāja, bound him with the ropes of Varuṇa and threw him in a cave in a mountain. Nevertheless, although all his property was taken and he was thrown into a cave, Bali Mahārāja was such a great devotee that he spoke as follows.</p><p><b>ŚB 5.24.24</b></p><p>Alas, how pitiable it is for Indra, the King of heaven, that although he is very learned and powerful and although he chose Bṛhaspati as his prime minister to instruct him, he is completely ignorant concerning spiritual advancement. Bṛhaspati is also unintelligent because he did not properly instruct his disciple Indra. </p><p>Lord Vāmanadeva was standing at Indra's door, but King Indra, instead of begging Him for an opportunity to render transcendental loving service, engaged Him in asking me for alms to gain the three worlds for his sense gratification.</p><p>Sovereignty over the three worlds is very insignificant because whatever material opulence one may possess lasts only for an age of Manu, which is but a tiny fraction of endless time.</p><p><b>Purport:</b></p><p>Bali Mahārāja was so powerful that he fought with Indra and took possession of the three worlds. Indra was certainly very advanced in knowledge, but instead of asking Vāmanadeva for engagement in His service, he used the Lord to beg for material possessions that would lie finished at the end of one age of Manu.</p><p>An age of Manu, which is the duration of Manu's life, is calculated to last seventy-two yugas. </p><p>One Maha-yuga (a cycle of 4 miner yugas-</p><p>Satya-yuga,</p><p>Treta-yuga,</p><p>Dvarpara-yuga,</p><p>Kali-yuga) </p><p>Consists of 4,300,000 human years, and therefore the duration of Manu's life is 309,600,000 years. </p><p>The demigods possess their material opulence only until the end of the life of Manu. Time is insurmountable. The time one is allotted, even if it be millions of years, is quickly gone.</p><p>The demigods own their material possessions only within the limits of time. Therefore Bali Mahārāja lamented that although Indra was very learned, he did not know how to use his intelligence properly, for instead of asking Vāmanadeva to allow him to engage in His service, Indra used Him to beg Bali Mahārāja for material wealth.</p><p>Although Indra was learned and his prime minister, Bṛhaspati, was also learned, neither of them begged to be able to render loving service to Lord Vāmanadeva. Therefore Bali Mahārāja lamented for Indra.</p><p><b>ŚB 5.24.25</b></p><p>Bali Mahārāja said - "My grandfather Prahlāda Mahārāja is the only person who understood his own self-interest. Upon the death of Prahlāda's father, Hiraṇyakaśipu, Lord Nṛsiḿhadeva wanted to offer Prahlāda his father's kingdom and even wanted to grant him liberation from material bondage, but Prahlāda accepted neither.</p><p>Liberation and material opulence, he thought, are obstacles to devotional service, and therefore such gifts from the Supreme Personality of Godhead are not His actual mercy. Consequently, instead of accepting the results of karma and jñāna, Prahlāda Mahārāja simply begged the Lord for engagement in the service of His servant."</p><p><b>Purport:</b></p><p>Śrī Caitanya Mahāprabhu has instructed that an unalloyed devotee should consider himself a servant of the servant of the servant of the Supreme Lord (gopī-bhartuḥ pāda-kamalayor dāsa-dāsānudāsaḥ). </p><p>In Vaiṣṇava philosophy, one should not even become a direct servant. </p><p>Prahlāda Mahārāja was offered all the blessings of an opulent position in the material world and even the liberation of merging into Brahman, but he refused all this. He simply wanted to engage in the service of the servant of the servant of the Lord. </p><p>Therefore, Bali Mahārāja said that because his grandfather Prahlāda Mahārāja had rejected the blessings of the Supreme Personality of Godhead in terms of material opulence and liberation from material bondage, he truly understood his self-interest.</p><p><b>ŚB 5.24.26</b></p><p>Bali Mahārāja said - "Persons like us, who are still attached to material enjoyment, who are contaminated by the modes of material nature and who lack the mercy of the Supreme Personality of Godhead, cannot follow the supreme path of Prahlāda Mahārāja, the exalted devotee of the Lord."</p><p><b>Purport:</b></p><p>It is said that for spiritual realization one must follow great personalities like Lord Brahmā, Devarṣi Nārada, Lord Śiva and Prahlāda Mahārāja. </p><p>The path of bhakti is not at all difficult if we follow in the footsteps of previous ācāryas and authorities, but those who are too materially contaminated by the modes of material nature cannot follow them.</p><p>Although Bali Mahārāja was actually following the path of his grandfather, because of his great humility he thought that he was not. It is characteristic of advanced Vaiṣṇavas following the principles of bhakti that they think themselves ordinary human beings. </p><p>This is not an artificial exhibition of humility; a Vaiṣṇava sincerely thinks this way and therefore never admits his exalted position.</p><p><b>ŚB 5.24.27</b></p><p>Śukadeva Gosvāmī continued - "My dear King, how shall I glorify the character of Bali Mahārāja? The Supreme Personality of Godhead, the master of the three worlds, who is most compassionate to His own devotee, stands with club in hand at Bali Mahārāja's door.</p><p>When Rāvaṇa, the powerful demon, came to gain victory over Bali Mahārāja, Vāmanadeva kicked him a distance of eighty thousand miles with His big toe. I shall explain the character and activities of Bali Mahārāja later [in the Eighth Canto of Śrīmad-Bhāgavatam].</p><p><b>ŚB 5.24.28</b></p><p>Beneath the planet known as Sutala is another planet, called Talātala, which is ruled by the Dānava demon named Maya. Maya is known as the ācārya [master] of all the māyāvīs, who can invoke the powers of sorcery.</p><p>For the benefit of the three worlds, Lord Śiva, who is known as Tripurāri, once set fire to the three kingdoms of Maya, but later, being pleased with him, he returned his kingdom. </p><p>Since that time, Maya Dānava has been protected by Lord Śiva, and therefore he falsely thinks that he need not fear the Sudarśana cakra of the Supreme Personality of Godhead.</p><p><b>ŚB 5.24.29</b></p><p>The planetary system below Talātala is known as Mahātala. It is the abode of many-hooded snakes, descendants of Kadrū, who are always very angry. The great snakes who are prominent are Kuhaka, Takṣaka, Kāliya and Suṣeṇa. </p><p>The snakes in Mahātala are always disturbed by fear of Garuḍa, the carrier of Lord Viṣṇu, but although they are full of anxiety, some of them nevertheless sport with their wives, children, friends and relatives.</p><p><b>Purport:</b></p><p>It is stated here that the snakes who live in the planetary system known as Mahātala are very powerful and have many hoods. </p><p>They live with their wives and children and consider themselves very happy, although they are always full of anxiety because of Garuḍa, who comes there to destroy them. </p><p>This is the way of material life. Even if one lives in the most abominable condition, he still thinks himself happy with his wife, children, friends and relatives.</p><p><b>ŚB 5.24.30</b></p><p>Beneath Mahātala is the planetary system known as Rasātala, which is the abode of the demoniac sons of Diti and Danu. They are called Paṇis, Nivāta-kavacas, Kāleyas and Hiraṇya-puravāsīs [those living in Hiraṇya-pura]. They are all enemies of the demigods, and they reside in holes like snakes.</p><p>From birth they are extremely powerful and cruel, and although they are proud of their strength, they are always defeated by the Sudarśana cakra of the Supreme Personality of Godhead, who rules all the planetary systems. </p><p>When a female messenger from Indra named Saramā chants a particular curse, the serpentine demons of Mahātala become very afraid of Indra.</p><p><b>Purport:</b></p><p>It is said that there was a great fight between these serpentine demons and Indra, the King of heaven. When the defeated demons met the female messenger Saramā, who was chanting a mantra, they became afraid, and therefore they are living in the planet called Rasātala.</p><p><b>ŚB 5.24.31</b></p><p>Beneath Rasātala is another planetary system, known as Pātāla or Nāgaloka, where there are many demoniac serpents, the masters of Nāgaloka, such as Śańkha, Kulika, Mahāśańkha, Śveta, Dhanañjaya, Dhṛtarāṣṭra, Śańkhacūḍa, Kambala, Aśvatara and Devadatta. The chief among them is Vāsuki.</p><p>They are all extremely angry, and they have many, many hoods - some snakes five hoods, some seven, some ten, others a hundred and others a thousand. </p><p>These hoods are bedecked with valuable gems, and the light emanating from the gems illuminates the entire planetary system of bila-svarga.</p><p>Thus end the Bhaktivedanta purports of the Fifth Canto, Twenty-fourth Chapter of Śrīmad-Bhāgavatam, entitled "The Subterranean Heavenly Planets."^</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjXoK8YfbSL_HsWn2TQ-bSA3RwA97sXyafCFDhjs-UyCyjp4gL1rsW_BZT1bhZsXLlvQSEeVp8e47xrbEKk7Am691Vo9tireq2WMznjzInBrmekMqqmnpUp7y4K0Tq8iMoT5-QKwVgQpw6xJNhxPZ6rj0wwehTkWxBP2Vye2TufE7aFZgVxvSqGnCog/s614/images%20-%202024-03-06T080727.264~2.jpeg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="500" data-original-width="614" height="326" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjXoK8YfbSL_HsWn2TQ-bSA3RwA97sXyafCFDhjs-UyCyjp4gL1rsW_BZT1bhZsXLlvQSEeVp8e47xrbEKk7Am691Vo9tireq2WMznjzInBrmekMqqmnpUp7y4K0Tq8iMoT5-QKwVgQpw6xJNhxPZ6rj0wwehTkWxBP2Vye2TufE7aFZgVxvSqGnCog/w400-h326/images%20-%202024-03-06T080727.264~2.jpeg" width="400" /></a></div><div><br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhS8USZR1v9VCCG7cK-PVoKxhstYqYJBCozAtUmtxB9XMweV-N75iwQNDlw7TxCZJZKLRGDI54Gc8qMBiTajlAHlvPAew7EUcnVktavplHfF6f2HQIj3t3__om8xsAHtR-n5lCcBXz4UVyzdJXeY85SsTtLi7wHs8OPAcrZ77p2wyTCtyILzvN37uoj/s752/FB_IMG_1709648114291.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="752" data-original-width="500" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhS8USZR1v9VCCG7cK-PVoKxhstYqYJBCozAtUmtxB9XMweV-N75iwQNDlw7TxCZJZKLRGDI54Gc8qMBiTajlAHlvPAew7EUcnVktavplHfF6f2HQIj3t3__om8xsAHtR-n5lCcBXz4UVyzdJXeY85SsTtLi7wHs8OPAcrZ77p2wyTCtyILzvN37uoj/w266-h400/FB_IMG_1709648114291.jpg" width="266" /></a></div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhCyrddieYdbckQ7bjV9fXqeB9mGvetnMVBTLt16VakgZSrCz4SBrdHAgpNs6_9MIeiDqnOcC3h1Lgzcd4PTx3LXCPgYekosIKLHxYIUf1NbgCP6rPjXdBJroNnqJsjxeC7h9iBXZzwCEUMmC7dmqjoEacOezRHYh0FWuX23y3r2TteuQxIETK-11SX/s608/images%20(100)~2.jpeg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="608" data-original-width="505" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhCyrddieYdbckQ7bjV9fXqeB9mGvetnMVBTLt16VakgZSrCz4SBrdHAgpNs6_9MIeiDqnOcC3h1Lgzcd4PTx3LXCPgYekosIKLHxYIUf1NbgCP6rPjXdBJroNnqJsjxeC7h9iBXZzwCEUMmC7dmqjoEacOezRHYh0FWuX23y3r2TteuQxIETK-11SX/w333-h400/images%20(100)~2.jpeg" width="333" /></a></div><br />Gauragopala.dasa.ACBSP.http://www.blogger.com/profile/00061005046269018685noreply@blogger.com0tag:blogger.com,1999:blog-1384085578980590434.post-51679330058852129602024-03-05T12:26:00.006+11:002024-03-14T00:00:37.771+11:00The individual jiva-souls (marginal living entities) are eternal spiritual living PERSONS who can never be destroyed, terminated, divided into pieces or extinguished.<p>The individual jiva-souls are indestructible and were NEVER created, they have ALWAYS existed like Krsna has always existed.</p><p><b>We are all "old souls" because the jiva-souls have perpetually existed and were NEVER created. </b></p><p>The implications of existing for infinity is mind boggling because this means there really is no death for the jiva-souls, ONLY the outer material bodily containers or vessels are temporary and eventually decompose and merges back into the material energy.</p><p><b>However, this also means the eternal indestructible individual jiva-souls (anti-matter) on the other hand, over an infinity, have experienced "the material journey" of the rich, famous, infamous and poor over that eternity in just the rare human species.</b></p><p>The process of material life (the repeated cycle of birth and death) means the jiva-souls move through 8,400,000 species of life (material bodily vessels) in the material world of which the human form only numbers 400,000 and has a minimum expression of free will.</p><p>The other 8 million species are lower species where the embodied jiva-souls are trapped in material bodily lower forms who have no free will and only directed by the material bodily instincts of- </p><p>eating,</p><p>sleeping,</p><p>mating,</p><p>defending.</p><p>There is no accumulation of Karma (reactions to one's good and bad deeds) in the lower 8 million species or while on the heavenly and hellish planets. </p><p>Karma is only created while in human form in the material world on the middle planetary system known as Bhurloka.</p><p>The individual jiva-souls are burning off their accumulation of past karma, good or bad, accumulated while ONLY in the human form of life, the result of good and bad deeds as a human being.</p><p><b>The jiva-souls are beginningless and endless just like Kṛṣṇa is.</b></p><p><b>Bhagavad Gita As It Is</b> - “Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.” <b>(BG, Ch 2 text 12)</b></p><p><b>Bhagavad Gita As It Is - </b>“As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change."<b>(BG, Ch 2 text 13)</b></p><p><b>Bhagavad Gita As It Is</b> - “O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed." <b>(BG, Ch 2 text 14, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is</b> - "O best among men [Arjuna], the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation."<b>(BG, Ch 2 text 15, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is</b> - “Those who are seers of the truth have concluded that of the nonexistent [the material body] there is no endurance and of the eternal [the soul] there is no change. This they have concluded by studying the nature of both." <b>(BG, Ch 2 text 16, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is </b>- “That which pervades the entire body you should know to be indestructible. No one is able to destroy that imperishable soul." <b>(BG, Ch 2 text 17, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is</b> - “The material body of the indestructible, immeasurable and eternal living entity is sure to come to an end; therefore, fight, O descendant of Bharata." <b>(BG, Ch 2 text 18, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is</b> - “Neither he who thinks the living entity the slayer nor he who thinks it slain is in knowledge, for the self slays not nor is slain." <b>(BG, Ch 2 text 19, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is </b>- "For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain." <b>(BG, Ch 2 text 20 “corrected” 1983 edition)</b></p><p><b>Bhagavad Gita As It Is</b> - "O Pārtha, how can a person who knows that the soul is indestructible, eternal, unborn and immutable kill anyone or cause anyone to kill?"<b> (BG, Ch 2 text 21)</b></p><p><b>Bhagavad Gita As It Is</b> - "As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones." <b>(BG, Ch 2 text 22)</b></p><p><b>Bhagavad Gita As It Is</b> - "The soul can never be cut to pieces by any weapon, nor burned by fire, nor moistened by water, nor withered by the wind."<b> (BG, Ch 2 text 23)</b></p><p><b>Bhagavad Gita As It Is</b> - "This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, present everywhere, unchangeable, immovable and eternally the same." <b>(BG, Ch 2 text 24, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is</b> - "It is said that the soul is invisible, inconceivable and immutable. Knowing this, you should not grieve for the body." <b>(BG, Ch 2 text 25)</b></p><p><b>Bhagavad Gita As It Is -</b> "If, however, you think that the soul [or the symptoms of life] is always born and dies forever, you still have no reason to lament, O mighty armed." <b>(BG, Ch 2 text 26)</b></p><p><b>Bhagavad Gita As It Is </b>- "One who has taken his birth is sure to die, and after death one is sure to take birth again. Therefore, in the unavoidable discharge of your duty, you should not lament." <b>(BG, Ch 2 text 27</b><b>)</b></p><p><b>Bhagavad Gita As It Is</b> - "All created beings are unmanifest in their beginning, manifest in their interim state, and unmanifest again when annihilated. So what need is there for lamentation?" <b>(BG, Ch 2 text 28)</b></p><p><b>Bhagavad Gita As It Is</b> - "Some look on the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all."<b> (BG, Ch 2 text 29)</b></p><p><b>Bhagavad Gita As It Is -</b> "O descendant of Bharata, he who dwells in the material body can never be slain. Therefore, you need not grieve for any living being."<b> (BG, Ch 2 text 30</b><b>)</b></p><p><b>All individual jīva-souls are ETERNAL persons, therefore there are no new jiva-souls being created because they have ALWAYS existed meaning they are beginningless and endless.</b></p><p><b>Srila Prabhupada</b> – "There are no new souls, new and old are due to this material body, but the jiva-soul is never born and never dies, so if there is no birth, how can there be new souls?" <b>(Letter to Jagadisa dasa 9th July 1970)</b></p><p>The individual jiva-souls are eternal spiritual living PERSONS who can never be destroyed, terminated, divided into pieces or extinguished because they are indestructible. </p><p>Srila Prabhupada explains on the "Happening record Album" recorded in New York City December 1966, that we are all originally and infinitely Krsna conscious living entities therefore the individual jiva-souls are NOT originally from an impersonal origin or any other origin like Maha-Visnu or tatastha-sakti.</p><p><b>The individual jiva-souls (marginal living entities) have no origin or beginning point because they have ALWAYS existed as explained above.</b></p><p>So, clearly there is no origin or beginning point to Krsna's marginal energy (an unlimited number of individual jiva-souls), who have existed for as long as Krsna has existed and will continue to exist for eternity.</p><p>The individual jiva-souls can enter or possess and become any material bodily container or vessel they choose over the infinity of its existence, but only temporarily.</p><p>This is because all outer material bodies (matter) that covers the eternal individual jiva-souls, eventually breaks down, decomposes (dies) and again merges back into the "oneness" of the material energy that all bodily vessels are made from in the material world. </p><p>However, each eternal individual jiva-soul (anti-matter) can NEVER become another individual jiva-soul, Krsna, Radharani, Visnu, Narayana and their expansions, or Siva and his expansions.^*^.</p><div class="separator" style="clear: both; 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text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjo-zOu2f3o_Zxe3vahcf9NyAirYVPyDT42aSL8yOuZNSaNW8_Z8xJZp05kPhzFdVG_RhBmRihFTTq-ZX_3qdZKNkuI_kpzrLIbAG7mjnbepbFwGoIdxOhrMDFAAoQJu6j8PHedRqGpJzYTYDA0gY8pFgLLP914lcsIg4_EWfG6R-oLvDVS_vAwjHUm/s549/FB_IMG_1709588726205.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="549" data-original-width="480" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjo-zOu2f3o_Zxe3vahcf9NyAirYVPyDT42aSL8yOuZNSaNW8_Z8xJZp05kPhzFdVG_RhBmRihFTTq-ZX_3qdZKNkuI_kpzrLIbAG7mjnbepbFwGoIdxOhrMDFAAoQJu6j8PHedRqGpJzYTYDA0gY8pFgLLP914lcsIg4_EWfG6R-oLvDVS_vAwjHUm/w350-h400/FB_IMG_1709588726205.jpg" width="350" /></a></div><br /><p><br /></p>Gauragopala.dasa.ACBSP.http://www.blogger.com/profile/00061005046269018685noreply@blogger.com0tag:blogger.com,1999:blog-1384085578980590434.post-60106808604521324402024-03-03T00:15:00.006+11:002024-03-13T09:55:41.569+11:00In the Kingdom of God (the Vaikuntha planets and Goloka-Vrindavana) Visnu and Krsna only expect voluntary personal offerings and contributions from the individual jiva-souls because such service initiates loving unique reciprocal exchanges between the Lord and His devotees made possible by free will (personal self-expression)<p><b>Srila Prabhupada</b> – "So everyone can know that independence (free will) means one can use it properly, or one can misuse it. That is independence. If you make it one way only, that you cannot ever fall down, that is not independence. That is force." <b>(Mayapur, June 20, 1973)</b></p><p><b>Srila Prabhupada</b> - "Free will means that you can act wrongly, that is free will. Unless there is chance of doing wrong or right, there is no question of free will. Where is free will then? If I act only one sided, that means I have no free will. Because we act sometimes wrongly, that means we have free will." <b>(Discussions on Rene Descartes philosophy)</b></p><p>Free will or having a unique independent personality and sense of self, means the individual jiva-souls can express themselves in their own unique way, offering their own personal contributions without interference even by Krsna.</p><p>For genuine loving exchanges to exist between the jiva-souls and Krsna, Krsna allows voluntary diversity, free will and self expression. </p><p>For a "two-way" genuine relationship to truly exist, (which is the only way to experience loving exchanges), Kṛṣṇa or Viṣṇu will NEVER interfere with the jiva-souls free will (freedom of self-expression) otherwise "free will" would have no meaning.</p><p>LOVE or service is NOT a "one-sided" affiliate of total supremacy or preeminence by Krsna or Visnu.</p><p><b>A cold loveless dictatorship where the jiva-souls are only expected to obey and follow blindly and never personally contribute their own emotions and feelings to the relationship with Krsna. </b></p><p>The fact is genuine loving relations and service are ALWAYS based on voluntary reciprocal exhanges and contributions between TWO and NEVER just one!</p><p>A "one-way street" means an impersonal cold loveless domineering dictatorship of being told how to think and act without personal input or contributions. </p><p>The individual jiva-souls (marginal living entities) can NEVER exist independently from Krsna however, they still MUST have their freedom and independence otherwise the jiva-souls are no better than mindless puppets controlled by the strings of the puppet master (Krsna) </p><p>The individual jiva-souls MUST always be able to independently express themselves separately from Krsna. </p><p>This gives their individual exitence personal responsibility, purpose, creativity, hope, identity, a unique personality separate from Krsna's Personality, and contributions of self-expression that makes the jiva-souls the individual PERSONS they are eternally. </p><p>These qualities establish the individual jiva-souls (marginal living entities) as independent PERSONS whose eternal life has personal meaning to them as the individuals they eternally are, and to Krsna as the voluntary servants and contributors within His Vaikuntha planets and Goloka-Vrindavana, and within all of Krsna's eternal endless pastimes. </p><p>The jiva-souls independent personality, identity and free will Krsna will always allow because it creates diversity and independent self expression.</p><p>This allows the jiva-souls to make their own contributions or offerings, and even allows them to reject Krsna if they choose.</p><p>All these conditions must be allowed to exist otherwise loving exchanges with Krsna will NEVER exist and His Kingdom will only house mindless thoughtless drones making His Kingdom an impersonalists useless loveless paradise. </p><p>"Free will" must include these options above otherwise the individual jiva-soul is like a brainless puppet who is always controlled by the puppet master which means there really is no free will, just a cleaver totalitarian forceful cold dictatorship.</p><p>Krsna always allows a "separate existence" for the marginal living entities (jiva-souls) allowing them to have their own unique personality separate from Krsna's Personality, for the purpose of creating a "two-way" voluntary exchange of individual loving expressions that encourage unique contributions and personal offerings.</p><p>In Vaikuntha and Goloka Vrindavana, personal voluntary expressions of loving exchanges expressed through free will, are ALWAYS encouraged by Krsna in His relationship with the jiva-souls, this adds flavour, variety and mystery to the relationship between the individual jiva-souls and Krsna.</p><p>This clearly means the Kingdom of God is NOT a "one-sided" dominating impersonal domain devoid of free will, that does not allow personal contributions or offerings to God (Krsna), meant to expand, enrich and flavour the relationship.</p><p>As said above, LOVE or service is NOT a "one-sided" dictatorial affiliate of total supremacy or preeminence. </p><p>The fact is, genuine loving relations and service are ALWAYS based on voluntary reciprocal exhanges and contributions between TWO, not just one!</p><p>The individual jiva-souĺs have THEIR choices too, EVEN if that choice means rejecting Krsna!</p><p>Free will only has meaning when the jiva-souls can express themselves in their own way in a "two-sided" affair.</p><p>In other words, loving reciprocation is ONLY possible on a "two-way street" between two, with each contributing to the relationship's expansion of nectarine mellows.</p><p>The word's "reciprocation" and "love" only has meaning when there are TWO involved, love can never exist with just one!</p><p>The individual jiva-souĺs have THEIR choices too, EVEN if that choice means rejecting Krsna!</p><p>Free will only has meaning when the jiva-souls can express themselves in a "two-sided" affair, love can NEVER be experienced by just one, this is why impersonalist yogis trying to merge into the impersonal brahmajyoti, are selfish fools.</p><p>In other words, loving reciprocation is ONLY possible on a "two-way" street between two, with each contributing to the relationship's expansion of nectarine mellows.</p><p>This also means the individual jiva-souls CAN reject Krsna if they choose, which in a sense proves that "free will" DOES truly exist.</p><p>Having "free will" is the eternal constitutional make up of EVERY "marginal living entity (jiva-soul)," and is the foundation for ALL jiva-soul's relationship with Krsna.</p><p><b>Srila Prabhupāda</b> - "Love means a relationship between "two persons," then there is exchange, then there is love. I must deal with you open-hearted, you must deal with me open-hearted, then there is love. So if you want to love Kṛṣṇa, God, then these things must be there." <b>(Aug 9, 1976, Tehran)</b></p><p><b>The Sun-disc and the sun-rays CANNOT exist separately from each other similarly, the jiva-souls cannot exist independently from Krsna however, this also means there is no meaning to Kṛṣṇa without the jiva-souls, just like there is no meaning to the Sun-disc without the sun-rays. </b></p><p>Each "jiva-soul" (marginal living entity) is a one of a kind independent individual with their own unique personality, character and spiritual bodily form independent from all other personalities including Kṛṣṇa's Personality.</p><p>No two individual jiva-souls are the same and the individual jiva-souls can NEVER become God (Krsna or Visnu).</p><p>Loving devotional service to Krsna is ALWAYS based on a "two-way" voluntary exchange of personal feelings manifesting as loving acts of reciprocation between Kṛṣṇa and His devotees, who voluntarily contribute their own unique expressions (offerings) of devotional service to Him as the real act of surrendering to Krsna's will that does not deny the "free will" of each jiva-soul.</p><p>However, those actions expressed in a "one-way" domineering forceful mood from a "so called God" in His Kingdom that does not encourage personal voluntary contributions from the individual jiva-souls in a "two-way" exchange of feelings, is dangerous impersonalism.</p><p><b>Personalism means a "two-way" relationship of voluntary loving exchange of feelings that expands, enriches and multiplies loving affection, sentiment and exchanges between the jiva-souls and Krsna.</b></p><p><b>Srila Prabhupada</b> - "If you have no free will, then you are a stone. The stone has no free will. You want to be stone? Then you must have free will!" <b>(Aug 5, 1976, New Mayapur France)</b></p><p><b>Srila Prabhupada</b> - "Love means you take and you give also. Suppose if you love somebody and you simply take from him, but you don't give. Oh, do you think it is very good? No. It is not good. That is NOT love. That is exploitation. If I go on simply taking from you, and if I don't offer you anything, that is simply exploitation." <b>(BG, Ch 9 text 2-5, New York City, Nov 23, 1966)</b></p><p><b>Srila Prabhupada</b> - "We have got the propensity to love. Love means somebody else. Love cannot be one or love cannot be executed by only one, personally. There must be another one. I love somebody; somebody loves me, there must be lover, there must be beloved, and the transaction, then love." <b>(SB, Canto 1 Ch 2 text 6, Delhi, Nov 12, 1973)</b></p><p><b>Srila Prabhupada</b> - "The impersonalist philosophy is oneness, so how there be love with just one? Is it possible? Have you got any such experience that love means one? No. Love means two. There MUST be two, the lover and the beloved. Kṛṣṇa is already lover. He loves you so much that He's trying to get you back. That is Kṛṣṇa's attempt. "Please, My dear boy, or My dear friend, My dear servant."<b> (SB, Canto 2 Ch 1 text 3, Paris, June 12, 1974)</b></p><p><b>Devotee</b> - "Is the original body of the spirit soul a human form?"</p><p><b>Srila Prabhupada</b> - "Yes, human form, God is also human form, "man is made after the shape of God." I think there is in the Bible. Is it not? So God is also like human form. Here you see Krsna, two hands, two legs."</p><p><b>Hari-sauri dasa</b> - "How do we understand, then, that there are peacocks and flowers and trees in the spiritual world? Are these not eternal forms?"</p><p><b>Srila Prabhupada</b> - [describing material form first]: "Yes, they are more covered, just like if you cover your body with blanket, the hands and legs are invisible, but you are not the blanket. So the trees and plants, they are more covered. They are not in full manifestation. The human form is the full manifestation of the soul."</p><p><b>Hari-sauri dasa</b> - "They are covered in the spiritual world?"</p><p><b>Srila Prabhupada</b> - "Not in the spiritual world, there that is voluntary, some devotees want to serve Krsna as flower; so they become flower there. If I want that, to be a flower I shall lie down at the lotus feet of Krsna, then he becomes flower, voluntarily, and he can change his, from flower to human body. That is spiritual life. There is no restriction. If some devotee wants to serve Krsna as cow, he serves Krsna as cow, as calf, as flower, as plant, as water, as ground, field, or as father, as mother, as friend, as beloved, anything. It is inconceivable, yet a fact." <b>(SB, Canto 6 Ch 1 text 1-4, Melb, Australia May 20, 1975)</b></p><p>All the personal voluntary contributions from the individual eternal jiva-souls are forever expanding their unique ability of self expression in Vaikuntha and Goloka Vrindavana because love can only expand and grow when the relationship is a two-way exchange of feelings and loving character building emotions.</p><p>This allows the jiva-souls to always make their own voluntary offerings to Krsna that forever increase and expand a loving healthy "two-way" exchange between Kṛṣṇa and the individual jīva-souls.</p><p>It is VERY important to understand that the individual jiva-souls are "PERSONS" with their own unique individual feelings of self expression existing always in both Vaikuntha and Goloka-Vrindavana.</p><p>For genuine loving exchanges to truly exist, each jiva-soul MUST have the "free will" to make their own choices and contributions, even if that choice is to leave Krsna if they choose, otherwise there can be no question of genuine love, service or free will (freedom).</p><p><b>Srila Prabhupada</b> - "So, unless there is a possibility of misusing our free will, there is no question of freedom." <b>(Dialectical Spiritualism, Critique of Descartes)</b></p><p>This quality or attribute of free will is part of the jiva-soul's marginal constitutional nature, as an independent free thinking part and parcels expansion of the Krsna.</p><p>Krsna allows this freedom that all jiva-souls have because without free will loving exchanges and reciprocation can NEVER exist.</p><p><b>Srila Prabhupada</b> – "You have got little independence therefore you can violate. Because you are part and parcel of God you have got independence, proportionately, therefore if he likes he can return. That independence has to be accepted, little independence. We CAN misuse that." <b>(Mayapur, Feb 19, 1976)</b></p><p>Having "free will" is the constitutional make up of all marginal living entities (jiva-souls) eternally and is ALWAYS part and parcel of their perpetual character and personality in the spiritual worlds.</p><p>This means the jiva-souls can choose to leave the Vaikuntha planets or Goloka-Vrindavana if they want at anytime. </p><p>The choice to fall down to the material world is the jiva-soul's choice and not Krsna's, He does not interfere with their choices (free will).</p><p>Even Krsna's promise of once returning to the spiritual world the jiva-souls will never again fall down, can be rejected by the jiva-souls if they choose.</p><p>Free will always allows these choices and if there was no free will, then there is no question of loving exchanges. Being a marginal living entity (jiva-soul) also means being a separated living entity who has their own personality and free will.</p><p>The choice to leave Vaikuntha or Goloka Vrindavana IS possible because Krsna allows a "two-way" relationship, this means one can accept or reject Krsna if they choose to do so.</p><p>There is no such thing as permanently staying in Vaikuntha or Goloka Vrindavana for infinity simply because the individual jiva-souls can leave anytime they like, and Krsna does not interfere with the jiva-souls free will.</p><p>If Krsna did interfere with the jiva-soul's independence (their ability to make their own choices) then there would be no such thing as free will, or any possibility of experiencing personal voluntary loving exchanges.</p><div><b>Srila Prabhupada</b> - "To lose your independence is force, in Bengali it is said, if you catch one girl or boy and demand they love you, they love me otherwise I will kill you, is that love? You love me, otherwise I will kill you! Is that love? So Krsna does not want to become a lover like that, on the point of revolver, you love me, otherwise I shall kill you! That is not love; that is threatening. Love is reciprocal, voluntary, good exchange of feeling. Then there is love. Not by force! That is rape! Why one is called lover, another is called rape?" <b>(July 8, 1976 in Washington, D.C)</b></div><div><br /></div><div>Real love or service is based on a "two-way" expression where the student Vaisnava is carefully nurtured to achieve the personal goal of voluntary loving exchanges that are the foundations of pure devotional service.</div><div><br /></div><div>Genuine voluntary loving exchanges with Krsna can only be fully expressed when the jiva-souls realize they each have their independent individual freedom and unique personality separate from Krsna's Personality endorsed with free will. </div><div><br /></div><div>Without free will, one would never have the vision to intelligently contribute in their relationship with Kṛṣṇa, increasing and expanding one's awareness of who they are as a contributing independent marginal living entity (jiva-soul)<></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEic5rhqAB6WGhRRhziDtIW8Pz-dLo2e4_5d7QNtaD6hcZgtDC68-rIyHSWy175WUJAsx_TN5wLuvzwBHGqLOIJtXdgMMYSGdHu-8oaSqT8WyHfkBjhuO2kg84YKWlyi5AMgZRzzrOy5fBlUmmMuMskgoDDxYOxnydYev5OLnNa35RzemLJFGuJIES53/s1080/FB_IMG_1709380645283.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1005" data-original-width="1080" height="373" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEic5rhqAB6WGhRRhziDtIW8Pz-dLo2e4_5d7QNtaD6hcZgtDC68-rIyHSWy175WUJAsx_TN5wLuvzwBHGqLOIJtXdgMMYSGdHu-8oaSqT8WyHfkBjhuO2kg84YKWlyi5AMgZRzzrOy5fBlUmmMuMskgoDDxYOxnydYev5OLnNa35RzemLJFGuJIES53/w400-h373/FB_IMG_1709380645283.jpg" width="400" /></a></div><br /><p><br /></p>Gauragopala.dasa.ACBSP.http://www.blogger.com/profile/00061005046269018685noreply@blogger.com0tag:blogger.com,1999:blog-1384085578980590434.post-3028073185487830852024-03-02T07:35:00.005+11:002024-03-02T07:35:20.491+11:00The Pancha Tattva.<p><b>1 - Lord Krsna Caitanya Mahaprabhu</b> is the combination of Sri Radha and Krsna in the one spiritual body playing the role of Krsna's devotee.</p><p><b>2 - Lord Nityananda</b> is Krsna's older brother Balarama which is the first expansion of Krsna from whom all Visnu tattva expansion expand from.</p><p><b>3 - Sri Advaita Acharya</b> is Maha-Visnu and Visnu-tattva.</p><p><b>4 - Sri Gadadhara Pandit</b> is Srimati Radharani who is the incarnation of devotional energy and Krsna's internal potency or energy.</p><p><b>5 - Sri Srivasa</b> represents the "marginal living entities" or energy known as jiva-tattva (individual jiva-souls) who is also Naradha Muni.</p><p><b>(jaya) sri-krsna-caitanya prabhu nityananda sri-advaita gadadhara srivasadi gaura bhakta vrnda</b></p><p>Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare Hare Rama, Hare Rama, Rama Rama, Hare Hare.</p><p>Lord Krsna enjoys by manifesting Himself as the Spiritual Masters, the devotees, the diverse energies, the incarnations and the plenary portions in the form of the Panca-Tattva.</p><p>The Panca-Tattva are all five in one. I, therefore, worship the lotus feet of these five diversities of the one truth, the Panca-Tattva, by invoking their benedictions.</p><p>I offer my respectful obeisances unto the spiritual masters, the devotees of the Lord, the Lord’s incarnations, His plenary portions, His energies and the primeval Lord Himself, Sri Krsna Caitanya Mahaprabhu. (Sri Krsnadasa Kaviraja Goswami)</p><p>1 - Sri Krsna Caitanya,</p><p>2 - Prabhu Nityananda,</p><p>3 - Sri Advaita,</p><p>4 - Gadadhara,</p><p>5 - Srivasa.</p><p>Sri Krsnadasa Kaviraja Goswami in the Caitanya Caritamrita describes them as follows-</p><p>Caitanya Caritāmṛta - "Spiritually, there are no differences between these five tattvas, for on the transcendental platform everything is absolute. Yet, there are also varieties in the spiritual world, and in order to taste these spiritual varieties, one should distinguish between them." (C.C.Adi 7.5)</p><p>Caitanya Caritāmṛta - "Let me offer my obeisances unto Lord Sri Krsna, who has manifested Himself in five as a devotee (Lord Caitanya), expansion of a devotee (Lord Nityananda), incarnation of a devotee (Advaita Acarya), pure devotee (Srivasa), and devotional energy (Gadadhara)."(C.C.Adi 7.6)</p><p>1 - Lord Krsna Caitanya Mahaprabhu</p><p>Caitanya Caritāmṛta - "The loving affairs of Sri Radha and Krsna are transcendental manifestations of the Lord’s internal pleasure giving potency. Although Radha and Krsna are one in Their identity, They separated Themselves eternally. Now, these two transcendental identities have again united, in the form of Sri Krsna Caitanya. I bow down to Him, who has manifested Himself with the sentiment and complexion of Srimati Radharani, although He is Krsna Himself." (C.C.Adi 1.5)</p><p>Caitanya Caritāmṛta - "Desiring to understand the glory of Radharani’s love, the wonderful qualities in Him that She alone relishes through Her love, and the happiness She feels when She realizes the sweetness of His love, the Supreme Lord Hari, richly endowed with Her emotions, appeared from the womb of Srimati Saci devi as the moon appeared from the ocean." (C.C.Adi 1.6)</p><p>Lord Caitanya Mahaprabhu is the source of energy for all His devotees. He is maha-vadanyavatara, the most magnanimous incarnation of the Lord, for He does not consider the offenses of the fallen souls. In order to take full benefit of the Hare Krsna Mahamantra, we must first take shelter of Sri Caitanya Mahaprabhu.</p><p>2 - Sri Nityananda Prabhu</p><p>Caitanya Caritāmṛta - "May Sri Nityananda Rama be the object of my constant remembrance. Sankarsana, Sesa Naga and the Visnus who lie on the Karana Ocean, Garbha Ocean and Ocean of Milk are His plenary portions and the portions of His plenary portions." (C.C.Adi 1.7)</p><p>Caitanya Caritāmṛta - "I surrender unto the lotus feet of Sri Nityananda Rama, who is known as Sankarsana in the midst of the catur-vyuha [consisting of Vasudeva, Sankarsana, Pradyumna and Aniruddha]. He possesses full opulences and resides in Vaikunthaloka, far beyond the material creation."(C.C.Adi 1.8)</p><p>Caitanya Caritāmṛta - "I offer my full obeisances unto the feet of Sri Nityananda Rama, whose partial representation called Karanadakasayi Visnu, lying on the Karana Ocean, is the original Purusa, the master of the illusory energy, and the shelter of all the universes." (C.C.Adi 1.9)</p><p>Caitanya Caritāmṛta - "I offer my full obeisances unto the feet of Sri Nityananda Rama, a partial part of whom is Garbhodakasayi Visnu. From the navel of Garbhodakasayi Visnu sprouts the lotus that is the birthplace of Brahma, the engineer of the universe. The stem of that lotus is the resting place of the multitude of planets." </p><p>Caitanya Caritāmṛta - "I offer my respectful obeisances unto the feet of Sri Nityananda Rama, whose secondary part is the Visnu lying in the Ocean of Milk. That Ksirodakasayi Visnu is the Supersoul of all living entities and the maintainer of all the universes. Sesa Naga is His further sub-part."(C.C.Adi 1.11)</p><p>Devotees understand that Lord Nityananda is Balarama Himself, the first expansion of Krsna. </p><p>Vrindavan das Thakur, author of Caitanya Bhagavat prays- </p><p>"I offer my respectful obeisances unto Sri Caitanya Mahaprabhu and Sri Nityananda Prabhupada's, whose long arms extend to Their knees. They have splendid golden complexions, and They inaugurated the congregational chanting of the Holy Names of the Lord. Their eyes resemble the petals of lotus flowers. They are the maintainers of all the worlds, the best of the brahmanas, the protectors of religious principles for this age. They bring happiness to the people of the world, and are the most merciful incarnations.</p><p>Lord Nityananda is even more merciful than Sri Caitanya Mahaprabhu because after Nitai was struck on the head with an earthen pot by the sinful Jagai and Madhai, He stopped Lord Caitanya from killing the two criminals. He begged the Lord to spare their lives because after all, their mood was to make devotees by killing the demoniac tendencies within, not by slaying wrong-doers.</p><p>The Lord agreed to do this if the demoniac brothers would give up their sinful activities and change their bad habits into Krsna Conscious ones. By His request, Mahaprabhu spared the brothers. By this mercy, the brothers fell at the feet of Caitanya Mahaprabhu and immediately surrendered their lives in devotion to Lord Caitanya."</p><p>3 - Sri Advaita Acarya</p><p>Advaita means non-dual because He is non-different from the Supreme Lord.</p><p>Acarya means He is disseminating Krsna Consciousness.</p><p>Advaita Acarya is Maha visnu, whose main function is to create the cosmic material world through the actions of Maya-</p><p>Caitanya Caritāmṛta - “Because He is nondifferent from Hari, the Supreme Lord, He is called Advaita, and because He propagates Krsna Consciousness, He is called Acarya. He is the Lord and the incarnation of the Lord’s devotee. Therefore I take shelter of Him." (C.C.Adi 1.13)</p><p>Advaita Acarya is in the Visnu-tattva with Sri Caitanya Mahaprabhu and Sri Nityananda Prabhu. These are the three masters, but Nityananda and Advaita are servants of Mahaprabhu. It was Advaita Gosai who prayed to the Lord by offering water and Tulasi leaves to His Salagram Sila Krsna Deity by loudly roaring his request for the Lord to appear.</p><p><b>4 - Sri Gadadhara Pandit.</b></p><p><b>Srila Prabhupada</b> - "The pleasure potency of Śrī Kṛṣṇa formerly known as Vṛndāvaneśvarī is now personified in the form of Śrī Gadādhara Paṇḍita in the pastimes of Lord Caitanya Mahāprabhu. Śrī Svarūpa Dāmodara Gosvāmī has pointed out that in the shape of Lakṣmī, the pleasure potency of Kṛṣṇa, she was formerly very dear to the Lord as Śyāmasundara vallabhā. The same Śyāmasundara vallabhā is now present as Gadādhara Paṇḍita. Formerly, as Lalitā-sakhī, she was always devoted to Śrīmatī Rādhārāṇī." (C.C.Adi 10.15 purport)</p><p>Gadadhara Goswami is a representative of a perfect brahmana spiritual master He is the Pleasure Potency of Sri Krsna (Srimati Radharani). He is a learned scholar and Gadadhara Pandit is simultaneously an incarnation of Srimati Radharani and Lalita sakhi</p><p>Gadadhara is the incarnation of devotional energy and of the internal potency who is sakti tattva, the confidential worshipper of the Visnu tattva. In this incarnation, Radharani was able to spend time with Her Lord as an intimate associate who helped spread the pastimes and glories of Sri Caitanya Mahaprabhu.</p><p>5 - Sri Srivasa Pandit Thakura.</p><p>Srivasa Thakura is the incarnation of the pure devotee of the Lord. He is jiva-tattva, the leader of all pure unalloyed devotees.</p><p>Caitanya Caritāmṛta - "All glories to Lord Caitanya Mahaprabhu and Lord Nityananda! All glories to Advaita Prabhu, and all glories to the devotees of Lord Caitanya, headed by Srivasa!" (C.C.Adi 10.2)</p><p>Caitanya Caritāmṛta - "These two captains, with Their soldiers, such as Srivasa Thakura, travel everywhere, chanting the holy name of the Lord." (C.C.Adi 3.75)</p><p>Caitanya Caritāmṛta - "The devotees headed by Srivasa are His smaller limbs. They are like His hands, face and eyes and His disc and other weapons." (C.C.Adi 6.38)</p><p>Caitanya Caritāmṛta - "Srivasa, Haridasa, Ramadasa, Gadadhara, Murari, Mukunda, Candrasekhara and Vakresvara are all glorious and are all learned scholars, but the sentiment of servitude to Lord Caitanya makes them mad in ecstasy." (C.C.Adi 6.49-50).</p><p>The Lord’s marginal energy (jiva-tattva or jiva-soul) is Srivas Thakur who is also Naradha Muni.</p><p>Caitanya Caritāmṛta - "There are innumerable pure devotees of the Lord, headed by Srivasa Thakura, who are known as unalloyed devotees." (C.C.Adi 7.16)</p><p>Even cats and dogs in the household of Srivasa Thakura were liberated. Cats and dogs and other animals are not expected to become devotees, but, in the association of a pure devotee, they are also delivered. The entire family of Srivasa was made up of exalted spiritual personalities.</p><p>Caitanya Caritāmṛta - "In the Gaura-ganodesa dipika, Srivasa Pandita is described as an incarnation of Narada Muni, and Sri Rama Pandita, his younger brother, is said to be an incarnation of Parvata Muni, a great friend of Naradas. Śrīvāsa Paṇḍita’s wife, Mālinī, is celebrated as an incarnation of the nurse Ambikā, who fed Lord Kṛṣṇa with her breast milk, and his niece Nārāyaṇī, the mother of Ṭhākura Vṛndāvana dāsa, the author of Śrī Caitanya-bhāgavata, was the sister of Ambikā in kṛṣṇa-līlā. We also understand from the description of Śrī Caitanya-bhāgavata that after Lord Caitanya Mahāprabhu’s acceptance of the sannyāsa order, Śrīvāsa Paṇḍita left Navadvīpa, possibly because of feelings of separation, and domiciled at Kumārahaṭṭa." (C.C.Adi 10.8)</p><p>The supreme energetic, the Personality of Godhead, manifesting in order to enjoy five kinds of pastimes, appears as the members of the Panca-tattva. Actually, there is no difference between them because they are situated on the absolute platform, but they manifest different spiritual varieties as a challenge to the impersonalists to taste different kinds of spiritual humors (rasas).</p><p>In the Caitanya Caritāmṛta it is said-</p><p>parasya saktir vividhaiva sruyate-</p><p>"The varieties of energy of the Supreme Personality of Godhead are differently known."</p><p>From this statement of one can understand that there are eternal varieties of humors, or tastes, in the spiritual world. Sri Gauranga, Sri Nityananda, Sri Advaita, Sri Gadadhara and Srivasa Thakura are all on the same platform. In spiritually distinguishing between them one should understand that-</p><p>1 - Sri Caitanya Mahaprabhu is the form of a devotee, (the combination of Radha and Krsna in the mood of Radharani)</p><p>2 - Nityananda Prabhu appears in the form of a devotee’s spiritual master, (Balarama Krsna's older brother and Krsna's first Visnu-tattva expansion)</p><p>3 - Advaita Prabhu is the form of a bhakta (devotee) incarnation, (Visnu tattva)</p><p>4 - Gadadhara Prabhu is the energy of a bhakta and the Personality of Krsna's internal energy Srimati Radharani.</p><p>5 - Srivasa Thakura is a pure devotee (jiva-tattva or jiva-soul) and is Naradha Muni.</p><p>Caitanya Caritāmṛta - "The spiritual distinctions in the Pancha tattva-</p><p>1 - The bhakta-rupa (Sri Caitanya Mahaprabhu),</p><p>2 - The bhakta-svarupa (Sri Nityananda Prabhu)</p><p>3 - The bhakta-avatara (Sri Advaita Prabhu) are described as the Supreme Personality of Godhead Himself. His immediate manifestation and His plenary expansion, and They all belong to the Visnu tattva category.</p><p>Although the spiritual and marginal energies of the Supreme Personality of Godhead are nondifferent from the Supreme Personality of Godhead Visnu, they are predominated subjects, whereas Lord Visnu is the predominator. As such, although they are on the same platform, they have appeared differently in order to facilitate tasting of transcendental mellows. Actually, however, there is no possibility of one being different from the other, for the worshiper and the worshipable cannot be separated at any stage. On the absolute platform, one cannot be understood without the other." (C. C. Adi 7.5)</p><p>The Pancha-tattva mantra-</p><p>(jaya) sri-krsna-caitanya prabhu nityananda sri-advaita gadadhara srivasadi-gaura-bhakta-vrnda.</p><p>Devotees of the Hare Krsna Movement (ISKCON) first offer obeisances to Lord Caitanya by chanting this Pancha-tattva mantra; then chant the Hare Krsna maha-mantra-</p><p>Hare Krsna Hare Krsna Krsna Krsna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare.</p><p>There are ten offenses to avoid while chanting the Hare Krsna maha-mantra, but these are not considered in the chanting of the Pancha-tattva mantra.</p><p>ISKCON devotees follow the four regulative principles-</p><p>1 - No meat eating including no eggs or fish</p><p>2 - No gambling </p><p>3 - No intoxication including tea and coffee</p><p>4 - No illicit sex including homosexuality</p><p>And the devotees must chant at least 16 rounds of the Hare Kṛṣṇa mantra daily and abide by the ten offenses while chanting the holy names-</p><p>1 - The first is to blaspheme the great devotees who have tried to spread the glories of the holy name throughout the world. The holy name of Kṛṣṇa is nondifferent from Kṛṣṇa, and one who attempts to spread the holy names throughout the world is beloved of Him. Kṛṣṇa Himself does not tolerate offenses against His pure devotees.</p><p>2 - The second offense is to deny that Lord Viṣṇu is the Absolute Truth. There is no difference between His name, quality, form, pastimes and activities, and one who sees a difference is considered an offender. The Lord is Supreme, and no one is equal to or greater than Him. Consequently if one thinks that the Lord’s names are nondifferent from the names of demigods, he offends. The Supreme Lord and the demigods should never be considered on the same level.</p><p>3 - The third offense is to consider the bona fide spiritual master to be a common man.</p><p>4 - The fourth offense is to blaspheme Vedic literature and authorized scriptures like the Purāṇas.</p><p>5 - The fifth offense is to consider the glories attributed to the holy names to be exaggerations.</p><p>6 - The sixth offense is to concoct perverted theories about the holy name.</p><p>7 - The seventh offense is to commit sinful activities on the strength of chanting the holy name. It is understood that by chanting the holy names one is free from sinful reactions, but this does not mean that one should act sinfully on the strength of chanting. That is the greatest offense.</p><p>8 - The eighth offense is to consider that religious rituals, austerity, sacrifices or other forms of renunciation are equal to chanting the holy name. Chanting the holy name is as good as associating with the Supreme Personality of Godhead. Pious activities are only means to approach the Supreme Personality of Godhead, and they can even be performed for some material reason.</p><p>9 - The ninth offense is to preach the glories of the holy name of God to a faithless person who is not interested in hearing them.</p><p>10 - The tenth and last offense is to maintain material attachment even after hearing and chanting the holy names of God. The idea is that by chanting the holy name without offense, one can obtain elevation to the liberated platform. On the liberated platform one is freed from all material attachment. Thus if one chants the holy names and still has material attachments, he must be committing some offense. (from the Book "The Teachings of Lord Caitanya")</p><p>Lord Caitanya is known as “maha-vadanyavatara”, the most magnanimous incarnation, for He does not consider the offences of the fallen souls.</p><p>Thus to derive the full benefit of the chanting of the Hare Krsna maha-mantra, we must first chant the Pancha-tattva-mantra and then chant the maha-mantra. This will help us to succeed in getting complete benefit of chanting the maha-mantra.</p><p>Lord Nityananda is even more merciful than Lord Krsna Caitanya Mahaprabhu.×××.</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiKtxyFLaBDU7mpyXa5bnjthLtmMRFijc-c487aZueoZuu6NvDLdUrBYEqSIvO6r-gNy4yrrCiKxzPI_XnPZEsjFRvUcUcV7Eq_R-sDqap6BqjstPkVYnLeXUKJcQDQUgRs2sN5aObdJZz3DJOldbE8joTmYgDehlAICOko3TeG6Lv7xc4oWWdvZad2/s900/FB_IMG_1709318912545.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="900" data-original-width="720" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiKtxyFLaBDU7mpyXa5bnjthLtmMRFijc-c487aZueoZuu6NvDLdUrBYEqSIvO6r-gNy4yrrCiKxzPI_XnPZEsjFRvUcUcV7Eq_R-sDqap6BqjstPkVYnLeXUKJcQDQUgRs2sN5aObdJZz3DJOldbE8joTmYgDehlAICOko3TeG6Lv7xc4oWWdvZad2/w320-h400/FB_IMG_1709318912545.jpg" width="320" /></a></div><div><br /></div><div class="separator" style="clear: both; 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margin-right: 1em;"><img border="0" data-original-height="1001" data-original-width="720" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhrKkQFlnPmIB7UxKYA0Idh8by3qkOFFxvHOQL1aUcFL2j_5jRelwlzEV7-RF64tGVLi7LZmQalbW6au1qWOt-2S_RJIaQWvLMHPeAq1df0YweOvf8Twsux_LxJQWkbAC6SAUGKUrQ0YgpV_qyRmEI_gr7SW4xmmDnTlT5JhGneM6WB7meyht2xEAaO/w288-h400/FB_IMG_1709320228931.jpg" width="288" /></a></div><br />Gauragopala.dasa.ACBSP.http://www.blogger.com/profile/00061005046269018685noreply@blogger.com0tag:blogger.com,1999:blog-1384085578980590434.post-12596547498932628802024-02-29T22:14:00.014+11:002024-03-11T00:35:08.435+11:00Tatastha-sakti refers only to those marginal living entities (jiva-souls) who are already in a fallen conditional state outside of the spiritual world's of the Vaikuṇṭha planets and Goloka-Vrindavana.<p>Therefore, tatastha-sakti only refers to those individual jiva-souls who have ALREADY FALLEN to the material world, or further FALLEN to the impersonal (inactive) brahmajyoti. </p><p>Those jiva-souls who have fallen to this tatastha-sakti designation, means those jiva-souls have fallen to the material world from either the Vaikuntha planets or Goloka-Vrindavana. </p><p>They have chosen to leave the Vaikuntha planets or Krsna's central planet of Goloka-Vrindavana to first enter the material world. </p><p>Furthermore, tatastha-sakti also includes those individual jiva-souls who eventually become frustrated with the temporary nature of material existence, due to the constant suffering of experiencing repeated birth and death, causing them to attempt to extinguish their individual existence and unique personality (attempted spiritual suicide), by entering a dormant (inactive) state of consciousness (being almost dead) within the impersonal brahmajyoti.</p><p>But ultimately, entering the impersonal brahmajyoti is also only a temporary solution to the jiva-soul's suffering on its endless journey.</p><p>This is because the individual jiva-soul's dormant (inactive) existence in the impersonal brahmajyoti is NOT eternal.</p><p>Eventually after a long, long, long, long period of inactivity, ALL individual jiva-souls AGAIN take birth in the material world and again become active. </p><p>Entering the fallen state in the impersonal brahmajyoti is temporary because the original nature of the individual jiva-souls is to be always active in Kṛṣṇa's pastimes.</p><p>By rejecting Krsna's pastimes the jiva-souls still remain active but now follow their own self centred desires becoming active within the 8 million 400 thousand species of life (material bodily vessels) within the material world of which only 400 thousand are human species.</p><p>This means 8 million species of life have no "free will" in the material world and exists on the basis of instincts only- </p><p>eating, </p><p>sleeping, </p><p>mating,</p><p>defending </p><p>Tatastha-sakti does not describe those individual jiva-souls in their original eternal "none-fallen" position in on the Vaikuntha planets or in Goloka-Vrindavana.</p><p>Tatastha-sakti therefore only describes the none-Krsna conscious condition of the fallen jiva-souls in both the (active) material world and the impersonal (inactive) brahmajyoti.</p><p><b>Srila Prabhupada</b> - "So this temporary material world is the taṭastha (materially conditioned) characteristics, and the spiritual world is the permanent (personal) characteristics. So our effort is to get out of this taṭastha (materially conditioned) characteristics and enter the permanent (personal) characteristics. That is called spiritual elevation."<b>(Lecture CC Madhya-lila 20.354-358, New York City, Dec 28, 1966)</b></p><p><b>Srila Prabhupada</b> - "Because the individual soul is apt to fall down sometimes under the clutches of māyā, it is called taṭastha-śakti. Just like in the seaside the shore, the beach, sometimes you see it is covered by water and sometimes it is land. Similarly, when we are covered by māyā, that is our jīva-bhūta stage (which means struggling under the laws of material nature), and when there is no more material covering, that is brahma-bhūta stage (realizing you are the jiva-soul above material influence). When we are Kṛṣṇa conscious, then we are brahma-bhūta (SB 4.30.20), and when we are not Kṛṣṇa conscious, we are materially conscious (jiva-bhuta), that is māyā."<b>(Lecture BG, Ch 7 Text 4-5 Bombay, March 30, 1971)</b></p><p>So, clearly the marginal living entities or jiva-souls are not called tatastha-sakti in the Vaikuntha planets or Goloka-Vrindavana as Prabhupada explains above because the word tatastha-sakti is a "conditioned fallen" designation of the jiva-souls. </p><p>In the Vaikuntha planets and Goloka-Vrindavana the jiva-souls are NOT in a conditioned fallen state, they are in their "natural state of eternal Kṛṣṇa Consciousness" and therefore NOT called tatastha-sakti.</p><p>As said in the beginning, tatastha-sakti refers to the marginal living entities (jiva-souls) in their "fallen conditional state" in both the material creation and when dormant in the (impersonal) Brahmajyoti.</p><p><b>Revatīnandana</b> <b>dasa</b>- "Srila Prabhupāda you very clearly explained to me once in a letter that if the jiva-soul then goes into the brahmajyoti, he is considered still fallen. Still fallen. Does that means the whole brahmajyoti is composed of fallen souls? You see my question? If I go there, I'm a jīva-soul, and I go to the brahmajyoti I'm still fallen."</p><p><b>Srila Prabhupāda</b> - "Yes."</p><p><b>Revatīnandana dasa</b> - "That means all jīva-souls there in the impersonal Brahman (Brahmajyoti) are also fallen souls?"</p><p><b>Srila Prabhupāda</b> - "Yes, existence in the impersonal brahman is also within the category of non-Krsna consciousness. Those who are in the brahman effulgence are also in the fallen condition, so there is no question of falling down from a fallen condition. When fall takes place, it means falling down from the non-fallen condition (Goloka Vrindavana and Vaikuntha). The non-fallen condition is Krsna consciousness."<b>(Letter to Revatinandana dasa, LA 13 June, 1970 and 1971 London)</b></p><p>The full potential and original feature (bodily spiritual non-material form) of all eternal marginal living entities (jiva-souls), is a "two-arm form" like Krsna's Body. </p><p>All individual jīva-souls (marginal living entities) are eternal PERSONS without any beginning or end to their existence, this means there are no new jiva-souls ever being created because they have ALWAYS existed.</p><p><b>Srila Prabhupada</b> – "There are no new souls, new and old are due to this material body, but the jiva-soul is never born and never dies, so if there is no birth, how can there be new souls?" <b>(Letter to Jagadisa dasa 9th July 1970)</b></p><p><b>The jiva-souls therefore are eternal spiritual living PERSONS and can never be destroyed, terminated, divided into pieces or extinguished because the individual jiva-souls are indestructible. </b></p><p>The individual jiva-soul's being “generated” from the "marginal plane or energy" does NOT mean the jiva-souls “originated” from a beginning source because the jiva-souls were NEVER created.</p><p>Being "generated" means the individual jiva-souls are eternally part and parcel of a category of living beings called the marginal living entities or marginal plane or energy (jiva-souls).</p><p>The other categories of living beings are called Viṣṇu-tattva, Visnu-sakti-tattva and Siva-tattva. </p><p>The individual jiva-souls are therefore beginningless and endless as Bhagavad Gita As It Is teaches.</p><p><b>Bhagavad Gita As It Is </b>- "Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be." <b>(BG, Ch 2 text 12, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is</b> - “As the embodied soul continuously passes, ihkn this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change." (BG, Ch 2 text 13, 1983 edition)</p><p><b>Bhagavad Gita As It Is -</b> “O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed."<b>(BG, Ch 2 text 14, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is</b> - “Those who are seers of the truth have concluded that of the nonexistent [the material body] there is no endurance and of the eternal [the soul] there is no change. This they have concluded by studying the nature of both." <b>(BG, Ch 2 text 16, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is</b> - “That which pervades the entire body you should know to be indestructible. No one is able to destroy that imperishable soul." <b>(BG, Ch 2 text 17, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is</b> - "Neither he who thinks the living entity the slayer nor he who thinks it slain is in knowledge, for the self slays not nor is slain."<b>(BG, Ch 2 text 19, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is</b> - "For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain." <b>(BG Ch 2 text 20 "corrected" 1983 edition)</b></p><p><b>Bhagavad Gita As It Is</b> - "O Pārtha, how can a person who knows that the soul is indestructible, eternal, unborn and immutable kill anyone or cause anyone to kill?" <b>(BG, Ch 2 text 21, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is </b>- "As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones." (BG, Ch 2 text 22, 1983 edition)</p><p><b>Bhagavad Gita As It Is</b> - "The soul can never be cut to pieces by any weapon, nor burned by fire, nor moistened by water, nor withered by the wind." <b>(BG, Ch 2 text 23, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is</b> - "This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, present everywhere, unchangeable, immovable and eternally the same." <b>(BG, Ch 2 text 24, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is -</b> "It is said that the soul is invisible, inconceivable and immutable. Knowing this, you should not grieve for the body." <b>(BG, Ch 2 text 25, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is</b> - "One who has taken his birth is sure to die, and after death one is sure to take birth again.Therefore, in the unavoidable discharge of your duty, you should not lament." <b>(BG, Ch 2 text 27, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is</b> - "Some look on the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all."<b> (BG, Ch 2 text 29, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is -</b> "O descendant of Bharata, he who dwells in the material body can never be slain. Therefore, you need not grieve for any living being." <b>(BG, Ch 2 text 30, 1983 edition)</b></p><p><b>All individual jīva-souls are ETERNAL persons therefore there are no new jiva-souls being created because they have ALWAYS existed meaning they are beginningless and endless.</b></p><p><b>Srila Prabhupada</b> - "God is also human form. "Man is made after the shape of God." So Kṛṣṇa is also like human form, two hands, two legs." The human form is also the full manifestation of the jiva-soul." (<b>Melb, Australia May 20, 1975)</b></p><p><b>Srila Prabhupada</b> - "The spirit soul is NOT formless; it has got form, the spirit soul always has form and is expressed as hands, legs, heads, everything. But with our material eyes at the present, our gross eyes, we cannot see these facts; therefore we foolishly believe the jiva-souls have no form." <b>(Lecture BG, Ch 2 Text 14, Mexico, Feb 14, 1975)</b></p><p><b>Devotee</b> - "What is the form of the spiritual body. If the spirit soul is non-material, what is the form?"</p><p><b>Srila Prabhupāda</b> - "There is form, just like this material body is compared with the dress (costume). Now, just like in your present material form you have got hand; therefore your coat has got hand. You have got legs; therefore your pant has got legs. Therefore it is to be assumed that the spirit soul always has got form, and is expressed as hands, legs, heads, everything. The spirit soul is not formless; it has got form. But with our material eyes at the present, gross eyes, we cannot find it; therefore we say and foolishly believe it has no form." <b>(Lecture BG, Ch 2 Text 14, Mexico, Feb 14, 1975)</b></p><p>As said above, the original feature of the marginal living entities (jiva-souls) is like Krsna's Bodily form, they do NOT originate from the impersonal Brahmajyoti or tatastha-sakti as some foolishly believe.</p><p><b>Devotee</b> – "Is the original body of the spirit soul a human form?"</p><p><b>Srila Prabhupada</b> – "Yes, human form. God is also human form. "Man is made after the shape of God." I think there is in the Bible. Is it not? So God is also like human form. Here you see Krsna, two hands, two legs."</p><p><b>Hari-sauri dasa</b> – "How do we understand, then, that there are peacocks and flowers and trees in the spiritual world? Are these not eternal forms?"</p><p><b>Srila Prabhupada</b> - [material form described first] "Yes, they are more covered, just like if you cover your body with blanket, the hands and legs are invisible. But you are not the blanket. So the trees and plants, they are more covered. They are not in full manifestation. The human form is the full manifestation of the soul."</p><p><b>Hari-sauri dasa</b> - "Are they covered in the spiritual world?"</p><p><b>Srila Prabhupada</b> - "Not in the spiritual world, there that is voluntary, some devotee wants to serve Krsna as flower; they become flower there. If I want to be a flower I shall lie down at the lotus feet of Krsna and become flower, voluntarily, and can change from flower to human body if one desires. That is spiritual life. There is no restriction. If some devotee wants to serve Krsna as cow, he serves Krsna as cow, as calf, as flower, as plant, as water, as ground, field, or as father, as mother, as friend, as beloved, anything. It is inconceivable, yet a fact." <b>(SB, Canto 6 Ch 1 Text 1-4 Melb, May 20, 1975)</b></p><p><b>Devotee</b> - "If jiva-soul is non-material, what is the form?</p><p><b>Srila Prabhupāda </b>- "There is form, just like this body is compared with the dress. Now, just like in your present material form you have got hand; therefore your coat has got hand. If you have got... You have got leg; therefore your pant has got leg. Therefore it is to be assumed that the spirit soul has got form, and it has developed into hands, legs, heads, everything. It is not formless; it has got form. But with our material eyes at the present, gross eyes, we cannot find it; therefore we say it has no form."<b>(Lecture BG, Ch 2 Text 14, Mexico, Feb 14, 1975)</b></p><p><b>Srila Prabhupāda</b> - "The impersonal conception of the Supreme is so detrimental to the path of devotional service that it is very difficult to associate with the stubborn non-devotees, who always think in terms of material conceptions. Impersonalists always think backwards. They think that because there is form in matter, spirit should be formless; because in matter there is sleep, in spirit there cannot be sleep; and because the sleeping of the Deity is accepted in arcanā worship, the arcanā is māyā. All these thoughts are basically material. To think either positively or negatively is still thinking materially. Knowledge accepted from the superior source of the Vedas is standard." <b>(SB, Canto 3 Ch 9 Text 21, Purport)</b></p><p><b>Srila Prabhupāda</b> - "This material body we are in is existing on the spiritual body. Just like your shirt. The shirt is existing on your actual hand. The shirt has got a hand because you have got hand. So matter is impersonal. But because the superior prakṛti, jīva, he is person, therefore the matter appears like a person. Because I have got hands and legs, therefore this cloth has got hands and legs. Otherwise the cloth has no hands and legs; it is impersonal. In the Bhagavad-gītā it is said, vāsāṁsi jīrṇāni. This body is just like dress. Just like your coat has got hand, your pant has got leg, but either the pant or coat has no leg, no hand. So, because you have got leg and hand, the coat has got leg and hand. Everyone can understand this. It is very easy. So the original (and eternally), the spirit soul has got form. Therefore the cloth has been cut into form. It is very easy to understand. It Otherwise how you get the form? And in this form the spirit soul is trying to enjoy this material world. But it is not puruṣa. It cannot enjoy. That is false. That is illusion." <b>(Lecture SB, Canto 3 Ch 26 Text 3, Bombay, Dec 15, 1974)</b></p><p><b>Hayagrīva dasa</b> - "Aquinas believed that God is the only single essence that consists of pure form. He felt that matter is only a potential and, in order to be real, must assume a certain shape or form. Being in the material universe have to acquire an individual form in order to actualize themselves. When matter unites with form, the form gives an object its individuality and personality. Actually it is the spiritual form that gives an object its individuality and personality.</p><p><b>Srila Prabhupāda</b> - Yes, matter has no form but the jiva-soul has got form. Though matter is covering the actual form of the jiva-soul, the matter then appears to have form. Just like the original cloth has no form, but when the tailor cuts the cloth according to the body of the person, then the shirt and coat takes a form. The matter itself has no form. When you take clay, it has no form, but if you make it like a doll, like a man or woman, then it has a form. When you change the clay, and you manufacture a fort, then the fort has form. So, form and formlessness is of the matter, but in the spiritual world everything has got form. The spirit soul has got form. God has got form. This is the truth." <b>(Discussion on Thomas Aquinas philosophy) </b></p><p><b>Srila Prabhupāda</b> - "In the material world any form-man or beast or anyone, in the outward, external covering is matter, but within the matter there is the soul. The soul has form and God has form. That is real form. And the material form is simply shirting and coating over the spiritual body."<b>(Discussion on Thomas Aquinas philosophy) </b></p><p><b>Srila Prabhupada</b> - "The individual jiva-souls are always called marginal energy whether he is in the spiritual world or in the material world. There are instances where marginal energy jiva-souls have fallen from the spiritual world, just like Jaya and Vijaya. So the potency to fall under the influence of the lower energy is always there. And thus the individual jiva-soul is called as Krsna’s marginal energy."<b>(Letter to Rayarama, Dec 2, 1968)</b></p><p>The individual jiva-souls are ALWAYS eternally spiritual living beings with bodily form in both the spiritual world and material world however, in the material world the eternal spiritual individual jiva-sou's (anti-matter) bodily form is covered by a temporary subtle and gross material bodily container or vessel that eventually decomposes, forcing the eternal spiritual (anti-matter) jiva-soul to constantly change material bodily vessels.</p><p>Remember, maya or the material energy, does NOT exist on the Vaikuntha planets or in Goloka-Vrindavana, so Maya is unknown to the jiva-souls (marginal living entities) in both the Vaikuntha planets and Goloka Vrindavana.</p><p>In the spiritual world the jiva-souls ARE their eternal spiritual bodily form voluntary serving Krsna or Visnu in unlimited ways and unlimited forms they can choose to serve Krsna as.</p><p><b>Srila Prabhupada</b> - "Some devotees want to serve Krsna as a flower and lie down at the lotus feet of Krsna, voluntarily, and can change from flower to human body, that is spiritual life. There is no restriction. If some devotee wants to serve Krsna as cow, he serves Krsna as cow, as calf, as flower, as plant, as water, as ground, as a field as a chair Krsna sits on, or as father, as mother, as friend, as beloved, anything. It is inconceivable, yet a fact."<b>(SB, Canto 6 Ch 1 Text 1-4, Melb, Australia May 20, 1975)</b></p><p><b>In the spiritual world ALL relationships with Krsna are "equally blissful to each other," just like one may like a carnation flower while others may choose to like a rose flower.</b></p><p>However, having free will, individuality, independence, experiencing a unique sense of individual self, and the ability to express all these qualities is eternally the constitutional makeup of all marginal living entities (jiva-souls) on the Vaikuntha planets and Goloka-Vrindavana..×=×..</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjM6fM59HWnidy6elL31yPVF1bXkvpparVuaByBp8sYsjzJug7MKjgte7fweMnPAUq4Hw85g_1QvCWnTs3IdFIKuFsET9cNeIt_EeY9iDhdWGQu6Iq0YB5dEIhN7Q6WgAjjRrzQ19ftEYMlZ2bkSzXMncBijxE-hWU2BmPx5z3cy_vGA1sp4-75c_J8/s1303/FB_IMG_1709112909927.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1303" data-original-width="1080" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjM6fM59HWnidy6elL31yPVF1bXkvpparVuaByBp8sYsjzJug7MKjgte7fweMnPAUq4Hw85g_1QvCWnTs3IdFIKuFsET9cNeIt_EeY9iDhdWGQu6Iq0YB5dEIhN7Q6WgAjjRrzQ19ftEYMlZ2bkSzXMncBijxE-hWU2BmPx5z3cy_vGA1sp4-75c_J8/w331-h400/FB_IMG_1709112909927.jpg" width="331" /></a></div><div><br /></div><div class="separator" style="clear: both; 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Sāṅgopāṅgāstra-pārṣadam. </p><p>So Caitanya Mahāprabhu is always associated with Śrī Advaita Prabhu, Śrī Nityānanda Prabhu, Śrī Gadādhara Prabhu, Śrī Śrīvāsa Prabhu. </p><p>Therefore the process of worship is śrī-kṛṣṇa-caitanya prabhu-nityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda. That is perfect process. Not to cut short. No. As it is indicated. </p><p>This is indication in the Śrīmad-Bhāgavatam. Kṛṣṇa-varṇaṁ tvisakṛṣṇaṁ sangopangastra... (SB 11.5.32). So when we have to worship Lord Caitanya, we worship with His associates.</p><p>Śrī-kṛṣṇa-caitanya prabhu-nityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda. No cut-short method. So that is sastric injunction. </p><p>So in order to get rid of the sinful activities of this age, it is already prescribed in the śāstras and confirmed by the greatest authority, Śrī Caitanya Mahāprabhu." <b>(The NOD, Vrndavana, Nov 5, 1972)</b></p><p><b>Srila Prabhupada</b> - "So all these persons associated with Kṛṣṇa, Śrī Kṛṣṇa Caitanya, Śrī Nityānanda, Śrī Advaita, and Gadādhara and Śrīvāsa, all of them, they are one. </p><p>One in this sense, they are all interested how to push on Kṛṣṇa consciousness. Śrī Kṛṣṇa Caitanya Mahāprabhu, He's trying personally, the Supreme Personality of Godhead. </p><p>And Nityānanda Prabhu, Advaita Prabhu, Śrīvāsa, Gadādhara, they are trying to help. So..., and to approach all these five supreme persons, you require the help of guru.</p><p>Therefore the guru is offered first the respectful prayers, vande gurūn. And gurūn, bahu-vacana, plural number, that many gurus. But they are not many; they are one, guru-tattva. </p><p>Just like Kṛṣṇa has many forms, but that does not mean Kṛṣṇa is different. No. Kṛṣṇa is one. Similarly, guru, there may be many gurus, it doesn't matter, but their philosophy must be one: to teach everyone that Kṛṣṇa is the Supreme Personality of Godhead. </p><p>So there may be thousands of gurus, but the guru's business is to teach the disciple that Kṛṣṇa is the Supreme Personality of Godhead. That is the test of guru."<b> (Lecture CC Adi-lila 1.1, Mayapur, March 25, 1975)</b></p><p><b>Pradyumna dasa</b> - "I offer my respectful obeisances unto Śrī Kṛṣṇa Caitanya and Lord Nityānanda, who are like the sun and moon. </p><p>They have arisen simultaneously on the horizon of Gauḍa to dissipate the darkness of ignorance and thus wonderfully bestow benediction upon all."</p><p><b>Srila Prabhupāda</b> - "vande śrī-kṛṣṇa-caitanya-</p><p>nityāndandau sahoditau</p><p>gauḍodaye puṣpavantau</p><p>citrau śandau tamo-nudau</p><p>(CC Adi 1.2)</p><p>So yesterday we discussed the first verse,</p><p>(vande) gurūn īśa-bhaktān</p><p>īśam īśāvatārakān</p><p>tat-prakāśāṁś ca tac-chaktiḥ</p><p>kṛṣṇa-caitanya-saṁjñakam (CC Adi 1.1)</p><p>Kṛṣṇa Caitanya, Śrī Kṛṣṇa Caitanya, He has got manyfold expansion. The first expansion is prakāśa, svayaṁ-prakāśa, Balarāma. And Nityānanda is Balarāma. </p><p>Vrajendra-nandana yei, śacī-sūta hoilo sei, balarāma hoilo nitāi. We have to understand from the mahājana, Narottama das Ṭhākura. </p><p>Sometimes some foolish people interpret Nityānanda as expansion of Rādhārāṇī, but that is not the fact. Nityānanda is Balarāma. We have to know from mahājana. </p><p>We cannot manufacture our own idea. That is blasphemy, sahajiyā. Yata mat tata pat. These things are not accepted by mahājana.</p><p>Mahājana means who follows the previous mahājana. This is the system. Śrī Caitanya Mahāprabhu strictly followed this principle. </p><p>Kṛṣṇa also recommended evaṁ paramparā-prāptam (BG 4.2). We have to receive knowledge through the disciplic succession." <b>(Lecture CC Adi-lila 1.2, Mayapur, March 26, 1975)</b></p><p><b>Srila Prabhupada</b> - "So Nityānanda means prakāśa, svayaṁ-prakāśa, Balarāma. Balarāma is, I mean to say, presenting Kṛṣṇa. </p><p>Therefore Balarāma is guru-tattva. Guru is representative of Balarāma, of Nityānanda, Guru Nityānanda, because He is exhibiting Kṛṣṇa. He is presenting Kṛṣṇa, prakāśa. </p><p>Just like when there is sunshine you can see everything very correctly. That is called prakāśa. In the darkness everything is covered. </p><p>At night we cannot see, but during daytime, when there is prakāśa, illumination, then we can see everything. So Nityānanda Prabhu is Balarāma.</p><p>Balarāma is prakāśa-tattva. He's manifesting Kṛṣṇa. Balarāma hoila nitāi. </p><p>So vande śrī... Śrī Kṛṣṇa Caitanya is the Supreme Absolute Personality of Godhead, and next, Nityānanda, or, yes, Nityānanda, is exhibiting Him. </p><p>When Nityānanda was preaching in Bengal, He first of all delivered the Jagāi and Mādhāi. That was his first business. </p><p>He showed how to serve Śrī Kṛṣṇa Caitanya Mahāprabhu. Śrī Kṛṣṇa Caitanya means Kṛṣṇa Himself.</p><p>Śrī-kṛṣṇa-caitanya rādha-kṛṣṇa nahe anya. </p><p>Rādhā-Kṛṣṇa combined together is Śrī Kṛṣṇa Caitanya. And Nityānanda is exhibiting Kṛṣṇa Caitanyadeva." <b>(Lecture CC Adi-lila 1.2, Mayapur, March 26, 1975)</b></p><p><b>Srila Prabhupada</b> - "So how one can exhibit Śrī Kṛṣṇa Caitanya Mahāprabhu, that is... By His personal example Nityānanda Prabhu has given us lesson. </p><p>When Caitanya Mahāprabhu was sending His devotees to preach and Nityānanda Prabhu was doing that, He used to go with Haridāsa Ṭhākura to preach on the street, home to home. </p><p>So when they saw there was a big crowd on the street, so Nityānanda Prabhu inquired from the people, "Why there is so many people assembled?" </p><p>He was informed that "There are two gundas, rogues. They are creating some trouble." The gundas, their business is to create trouble, that's all. </p><p>Every one of us we know, especially at the present moment in Bengal. Yes. This is due to lack of preaching of Kṛṣṇa consciousness.</p><p>Nityānanda Prabhu is not given the chance. Nityānanda Prabhu is very eager to preach, but He's not given chance. </p><p>Actually, those who are proud of becoming descendants of Nityānanda Prabhu... In Bengal there is a family, they say that they are descendants from Nityānanda Prabhu. </p><p>So apart from controversy, even accepting that they are descendants from Nityānanda Prabhu, their business is also to act like Nityānanda Prabhu. </p><p>So that business, what is that business? That is described by Narottama dāsa Ṭhākura, mahājana, pāpī tāpī yata chilo, hari-nāme uddhārilo, ta'ra sākṣī jagāi-mādhāi. </p><p>This is the business of Nityānanda Prabhu along with Caitanya Mahāprabhu. </p><p>Vrajendra-nandana yei, śacī-sūta hoilo sei, balarāma hoilo nitāi." <b>(Lecture CC Adi-lila 1.2, Mayapur, March 26, 1975)</b></p><p><b>Srila Prabhupada</b> - "So here Kṛṣṇa Caitanya and Nityānanda, Their identification is Lord Kṛṣṇa and Balarāma. </p><p>Now, in the Kṛṣṇa incarnation, these two brothers were engaged as cowherd boys and friends of the gopīs, sons of Mother Yaśodā and Nanda Mahārāja. That is actual life in Vṛndāvana. </p><p>Kṛṣṇa and Balarāma, They are village cowherds boy. That is the early age history of Kṛṣṇa-Balarāma. And Their another business, when They went to Mathurā They killed Kaṁsa and the wrestlers, and then again, when They went to Dvārakā, They had to fight with so many demons. </p><p>But Their childhood life, up to sixteenth year, They were in Vṛndāvana, happy life, simply love. That is paritrāṇāya sādhūnām (BG, Ch 4 text 8). </p><p>Sādhus, devotees, they are always anxious to see Kṛṣṇa, Balarāma and Their associates. They are always very much aggrieved on account of separation. </p><p>To give them rejuvenation of life, Kṛṣṇa-Balarāma play Their childhood days in Vṛndāvana." <b>(Lecture CC Adi-lila 1.2 , Mayapur, March 26, 1975)</b></p><p><b>Srila Prabhupada</b> - "That is paritrāṇāya sādhūnām (BG 4.8). Sādhus, devotees, they are always anxious to see Kṛṣṇa, Balarāma and Their associates. </p><p>They are always very much aggrieved on account of separation. To give them rejuvenation of life, Kṛṣṇa-Balarāma play Their childhood days in Vṛndāvana. And out of Vṛndāvana, beginning from Mathurā up to Dvārakā and other places, the business was vināśāya ca duṣkṛtām: killing. </p><p>So, They have got two businesses, one for pacifying the devotees, and the other is to kill the demons. Of course, Kṛṣṇa and Balarāma, They are Absolute Truth. </p><p>There is no difference between killing and loving. They... Absolute. Those who were killed, you know, they were also delivered from this material bondage.</p><p>Now these same two brothers have again descended as Śrī Kṛṣṇa Caitanya-Nityānanda."<b>(Lecture CC Adi-lila 1.2, Mayapur, March 26, 1975)</b></p><p><b>Srila Prabhupada</b> - "So, Śrī Kṛṣṇa Caitanya and Nityānanda, They came, descended again, being merciful, same Kṛṣṇa. Vrajendra-nandana yei, Śacī-sūta hoilo sei. Same Kṛṣṇa. </p><p>In a different way they canvassed the same principle. (aside:) You can sit down there. You are sleeping. Don't sleep. Don't show that sleeping. Go there. So this is the darkness. And Śrī Caitanya Mahāprabhu appeared to drive away this darkness—same Kṛṣṇa, the same Kṛṣṇa. </p><p>There is no difference between Kṛṣṇa's preaching and Lord Caitanya Mahāprabhu's preaching. There is no difference. </p><p>The difference is that Kṛṣṇa, as the Supreme Personality of Godhead, He is demanding that "You rascal, you surrender unto Me. You are suffering so much. </p><p>You are rascal. I am your father. I want to see you happy; therefore I have come. Surrender unto Me. I shall give you all protection!" <b>(Lecture CC Adi-lila 1.2, Mayapur, March 26, 1975)</b></p><p>Srila Prabhupada - "He does not know that he's suffering. Māyā has given his body to suffer, but even in the pig's body, he's thinking that is enjoying life. This is called māyā. Mohitaṁ nābhijānāti mām ebhyaḥ param avyayam (BG 7.13). </p><p>This is called illusion. Illusion. Everyone in this material world, they are suffering in different grades. Just like in the prison house there are different grades of prisoner: first class, second class, third class. </p><p>But if the first-class prisoner thinks they are enjoying life, that is ignorance. He should know that he's in the prison house. In the prison house where is there enjoyment? It is all suffering. Maybe first-class suffering, (laughter) but it is suffering. </p><p>So they are all in the darkness, and Caitanya Mahāprabhu and Nityānanda Prabhu appeared to dissipate, tamo-nudau, to dissipate this darkness of the whole human society. That is Their kindness." <b>(Lecture CC Adi-lila 1.2, Mayapur, March 26, 1975)</b></p><p><b>Srila Prabhupada</b> - "So Nityānanda Prabhu, being prakāśā, He is manifesting Caitanya Mahāprabhu. He's canvassing the same thing. Caitanya Mahāprabhu is canvassing to accept Kṛṣṇa consciousness, and to accept Kṛṣṇa consciousness through the mercy of Caitanya Mahāprabhu, Nityānanda Prabhu and Their other assistants is easier, easier. </p><p>Therefore we see practically, we have taught our disciples to chant first of all the Pañca-tattva, śrī-kṛṣṇa-caitanya (devotees chant) prabhu-nityānanda, śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda. Thank you." </p><p>So through the mercy of this Pañca-tattva, easily you can approach Kṛṣṇa, easily. Otherwise how it is possible? </p><p>These Europeans, Americans, they did not know what was Kṛṣṇa. Four or five years ago they were unknown. How they have become so devotee of Kṛṣṇa that ten thousand miles, crossing over the sea, they have come here at Māyāpur, unless they have got developed love for this? </p><p>Their coming is not so easy from neighboring villages, but it costs. They have spent lakhs of dollars—one dollar equal to eight rupees—and they have come here. Why? Through the mercy of Śrī Kṛṣṇa Caitanya Mahāprabhu." (end) (<b>Lecture CC Adi-lila 1.2, Mayapur, March 26, 1975)</b></p><p><b>Srila Prabhupāda</b> - "Śrī Caitanya Mahāprabhu and Nityānanda Prabhu, both of Them have come to deliver these fallen souls of this material world who are in the darkness of conception. </p><p>So, They are fighting all over the world this darkness. Just now somebody told me that the king of the Arabia is killed. He is killed now by his nephew or somebody else. This is going on. </p><p>Even in family affairs it is going on. Why? This darkness. Ahaṁ mameti (SB 5.5.8). Janasya moho 'yam ahaṁ mameti (SB 5.5.8). </p><p>So Śrī Caitanya Mahāprabhu along with His associates, Nityānanda Prabhu, Advaita Prabhu, Gadādhara Prabhu and Śrīvāsādi-gaura-bhakta-vṛnda, they are trying to dissipate the darkness of this false identification.</p><p>Kṛṣṇa simply instructed Arjuna about his darkness of identity, and He punished him, aśocyān anvaśocas tvaṁ prajñā-vādāṁś ca bhāṣase: (BG, Ch 2 text 11) </p><p>"You are talking very big, big words, but you are lamenting on a subject matter on which no learned person laments." </p><p>Gatāsūn agatāsūṁś ca nānuśocanti paṇḍitāḥ. </p><p>That means "You are fool number one." Paṇḍitāḥ. "No paṇḍita makes like that. Now try to understand what is the position."<b> (Lecture CC Adi-lila 1.3, Mayapur, March 27, 1975)</b></p><p><b>Nitāi dasa </b>- "May Śrī Nityānanda Rāma be the object of my constant remembrance. Saṅkarṣaṇa, Śeṣa Nāga and the Viṣṇus who lie on the Kāraṇa Ocean, Garbha Ocean and ocean of milk are His plenary portions and the portions of His plenary portions."</p><p><b>Srila Prabhupāda</b> - "saṅkarṣaṇaḥ kāraṇa-toya-śāyī</p><p>garbhoda-śāyī ca payobdhi-śāyī,</p><p>śeṣaś ca yasyāṁśa-kalāḥ sa nityā-</p><p>nandākhya-rāmaḥ śaraṇaṁ mamāstu</p><p>(CC Adi 1.7)</p><p>So, Kavirāja Gosvāmī, after offering his respectful obeisances to Śrī Caitanya Mahāprabhu and describing the purpose of His incarnation, He is now trying to describe Nityānanda. Śrī Kṛṣṇa Caitanya Prabhu Nityānanda.</p><p>Pañca-tattva, one after another... First of all Śrī Caitanya Mahāprabhu, then Nityānanda Prabhu, then Advaita Prabhu, then Gadādhara, and then Śrīvāsādi-gaura-bhakta-vṛnda. </p><p>He is summarizing the obeisances to the Pañca-tattva. Now, what is the identification of Nityānandākhya-Rāma? Rāma, Balarāma, and Baladeva, Saṅkarṣaṇa—there are so many names of Śrī Baladeva.</p><p>In the Upaniṣad it is said, nāyam ātmā bala-hīnena labhyo: "Self-realization is not possible without being strengthened by the mercy of Balarāma." </p><p>Sometimes they take it foolishly, that "Without being very strong bodily, nobody can realize self." But that is not the fact. Nāyam ātmā pravacanena labhyo na medhayā na bahunā śrutena. </p><p>This is the Vedic injunction. That bala-hīnena means without being favored by Nityānanda Prabhu, Balarāma." <b>(Lecture CC Adi-lila 1.7, Mayapur, March 31, 1975)</b></p><p><b>Srila Prabhupāda</b> - "Balarāma is Nityānanda. That we know by following the footprints of mahājanas. Narottama dāsa Ṭhākura says, </p><p>vrajendra-nandana yei, śacī-suta hoila sei, balarāma hoila nitāi:</p><p>"Balarāma has appeared now as Nityānanda." </p><p>So bala means strength, spiritual strength, and rāma means enjoyer. Iti rāma padenāsau param brahma ity abhidhīyate. Rāma means Para-brahman.</p><p>Satyānande cid-ātmani. Ramante yoginaḥ anante (CC Madhya 9.29). Yogi, they are also interested in enjoying life. </p><p>There are different kinds of yogis. Of all the yogis, the bhakti-yogi, that is the best. That is said by Kṛṣṇa:</p><p>yoginām api sarveṣāṁ</p><p>mad-gatenāntarātmanā</p><p>śraddhāvān bhajate yo māṁ</p><p>sa me yuktatamo mataḥ</p><p>(BG 6.47)</p><p>Yogis, there are many yogis, but the bhakti-yogi is the best because by bhakta-yoga only, you can approach the Supreme Personality of... There is no other way. </p><p>Jñāna, karma, and haṭha-yoga, they can help little, but they are not competent to approach the Supreme Personality of Godhead. </p><p>Kṛṣṇa says in the Bhagavad-gītā, bhaktyā mām abhijānātievaṁ (BG 18.55). If you want to know Kṛṣṇa, then karma, yoga, jñāna, these, although they can elevate you to some extent, but you cannot approach the Supreme Personality of Godhead by karma, jñāna, yoga. </p><p>If you want to know Kṛṣṇa as He is, then you have to accept the path of bhakti-yoga. </p><p>Kṛṣṇa says personally, bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥevaṁ prasanna-manaso. And in order to attain this perfection of bhakti-yoga, you require strength from Balarāma, Saṅkarṣaṇa."<b>(Lecture CC Adi-lila 1.7, Mayapur, March 31, 1975)</b></p><p><b>Srila Prabhupāda</b> - "So this word rāma is explained in the śāstra that one who is expert in enjoying eternal happiness, he is perfect yogi. </p><p>Not flickering happiness. Flickering happiness, the yogis are not interested in flickering happiness or material happiness. </p><p>Material happiness is always flickering, temporary. That is not happiness, but we take it. Real happiness is when we enjoy life with Kṛṣṇa, rāma. That is real happiness. Ramante yoginaḥ anante satyānande. That is ananta. </p><p>Ananta means unlimited. So our... we are seeking after ānanda. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). </p><p>By our nature we want to be very blissful, always happy. That is our nature. And we can possess, revive our nature of eternal happiness, provided we try to get it in this human form of life. </p><p>There is no difficulty if we follow the path enunciated by great authorities. Mahājano yena gataḥ sa panthāḥ (CC Madhya 17.186). </p><p>So Nityānanda Prabhu, Caitanya Mahāprabhu, and Their disciples, they are all mahājanas, great personalities. </p><p>If we follow their principles, then it is very easy. There is no difficulty. But difficulty is that we do not follow." <b>(Lecture CC Adi-lila 1.7, Mayapur, March 31, 1975)</b></p><p><b>Srila Prabhupāda</b> - "This is the process. You'll find this later on. So payobdhi-śāyī and śeṣaś ca, Sesa, that is also incarnation of Viṣṇu. </p><p>He is sustaining the body of Viṣṇu in different oceans, and He is serving the Lord Viṣṇu in so many ways. Śayyā, āsana, sitting place, bed, and upavīta, and clothes, garments—so many ways He is serving. </p><p>Now, all these different incarnation of Viṣṇu is summarized here by Kavirāja Gosvāmī that "All of them are partial expansion of Nityānanda," to understand what is Nityānanda Prabhu. </p><p>The prakāśa-vigraha... Kṛṣṇa first. Then His prakāśa-vigraha, manifested form, a little difference in bodily feature, but the same powerful, that is Balarāma. </p><p>And then, from Balarāma, Saṅkarṣaṇa, Pradyumna, Aniruddha, in this way, quadruple expansion...</p><p>Then Nārāyaṇa, then another quadruple expansion, then from that quadruple, second manifestation of Saṅkarṣaṇa, all these different Viṣṇus, Kāraṇa-toyāśāyī, Garbhodakaśayī, Kṣīrodhi-śāyī—in this way, expanding. </p><p>Dīpārcir eva hi daśāntaram abhyupetya (Bs. 5.46). Just like you take one candle, then you lit up another candle, another candle, another candle. </p><p>All these candles are equally powerful, but still, the calculation is, Kṛṣṇa is the first candle, Balarāma is the second candle. In this way, viṣṇutayā vibhāti—the expansion of Viṣṇu, innumerable." <b>(Lecture CC Adi-lila 1.7, Mayapur, March 31, 1975) </b></p><p><b>Srila Prabhupāda</b> - "We have to follow the śāstra; otherwise there is no other alternative to understand the exalted position of Kṛṣṇa, how He expands in different forms, as Viṣṇu, as Nārāyaṇa. </p><p>Sometimes they argue that Kṛṣṇa is incarnation of Viṣṇu. That is also truth. You'll find in Caitanya... Truth in this way, that when any incarnation comes, He comes through the Kṣīrobdhi-śāyī Viṣṇu. But Kṣīrobdhi-śāyī is partial expansion of Kṛṣṇa. </p><p>The subject matter is very intricate, but if we follow the śāstra and accept it, then some clear conception we can have.</p><p>So Nityānanda Rāma... So yasyāṁśa sa nityānanda-rāmaḥ. Nityānanda is Balarāma. </p><p>Therefore He is said, nityānandākhya-rāmaḥ. Just like Śrī Caitanya Mahāprabhu... Kṛṣṇāya-kṛṣṇa-caitanya nāmne: "I offer my respectful obeisances to Kṛṣṇa now appeared as Kṛṣṇa Caitanya." </p><p>He's Kṛṣṇa. Similarly, Nityānanda is Balarāma. So balarāma hoilo nitāi. Therefore it is said here, nityānandākhya-rāmaḥ: </p><p>"He's Rāma, Balarāma, but at the present moment He has appeared by the name Nityānanda."<b>(Lecture CC Adi-lila 1.7, Mayapur, March 31, 1975) </b></p><p><b>Nitāi dasa</b> - "I surrender unto the lotus feet of Śrī Nityānanda Rāma, who is known as Saṅkarṣaṇa in the midst of the catur-vyūha consisting of Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. </p><p>He possesses full opulences and resides in Vaikuṇṭhaloka, far beyond the material creation." <b>(Lecture CC Adi-lila 1.8, Mayapur, April 1, 1975)</b></p><p><b>Srila Prabhupāda</b> - "māyātīte vyāpi-vaikuṇṭha-loke</p><p>pūrṇaiśvarye śrī-catur-vyūha-madhye</p><p>rūpaṁ yasya udbhāti saṅkarṣaṇākhyaṁ</p><p>taṁ śrī-nityānanda-rāmaṁ prapadye</p><p>(CC Adi 1.8)</p><p>So identification of Nityānanda Prabhu. So He is the second Saṅkarṣaṇa also. The first Saṅkarṣaṇa...From Vāsudeva, Saṅkarṣaṇa, Pradyumna, Aniruddha, four, quadruple expansions of Balarāma... </p><p>Then, from Saṅkarṣaṇa, first Saṅkarsana, the Nārāyaṇa, four-handed Nārāyaṇa, that is the next expansion, and again, from Nārāyaṇa, there is another quadruple expansion, second Saṅkarṣaṇa, Vāsudeva, Pradyumna. </p><p>So the second Saṅkarṣaṇa also is expansion of Nityānanda Rāma, Balarāma. </p><p>So where is this Vaikuṇṭhaloka? </p><p>It is rather imprudent to inquire because we cannot calculate even this material world, what is the length and breadth of this universe. </p><p><b>This is only one universe. </b></p><p>This is called māyika brahmānanda. Māyika means shadow. Shadow... Shadow is existing on account of the real." (Lecture CC Adi-lila 1.9, Mayapur, April 2, 1975)</p><p><b>Nitāi dasa</b> - "I offer my full obeisances unto the feet of Śrī Nityānanda Rāma, whose partial representation called Kāraṇodakaśāyī Viṣṇu, lying on the Kāraṇa Ocean, is the original puruṣa, the master of the illusory energy, and the shelter of all the universes." <b>(Lecture CC Adi-lila 1.9, Mayapur, April 2, 1975)</b></p><p><b>Srila Prabhupāda</b> - </p><p>"māyā-bhartājāṇḍa-saṅghāśrayāṅgaḥ</p><p>śete sākṣāt kāraṇāmbhodhi-madhye</p><p>yasyaikāṁśaḥ śrī-pumān ādi-devas</p><p>taṁ śrī nityānanda-rāmaṁ prapadye</p><p>(CC Adi 1.9)</p><p>Yesterday we discussed about pūrṇāiśvarya, saṅkarṣaṇākhyam, nityānanda-rāmam, the Deity, the superintending Deity of the spiritual world. Here also, anywhere, the master is Kṛṣṇa in His different forms. </p><p>So, just like for management we expand some secretaries, or personal representatives, similarly there is good management also in Kṛṣṇa's affairs. </p><p>The original person is Kṛṣṇa, and His expansions, they are also as good as Kṛṣṇa, but departmental."<b> (Lecture CC Adi-lila 1.10, Mayapur, April 3, 1975)</b></p><p><b>Nitāi dasa -</b> "I offer my full obeisances unto the feet of Śrī Nityānanda Rāma, a partial part of whom is Garbhodakaśāyī Viṣṇu. </p><p>From the navel of Garbhodakaśāyī Viṣṇu sprouts the lotus that is the birthplace of Brahmā, the engineer of the universe. </p><p>The stem of that lotus is the resting place of the multitude of planets." (<b>Lecture CC Adi-lila 1.10, Mayapur, April 3, 1975)</b></p><p><b>Srila Prabhupāda</b> - </p><p>"yasyāṁśāṁśaḥ śrīla-garbhoda-śāyī</p><p>yan-nābhy-abjaṁ loka-saṅghāta-nālam</p><p>loka-sraṣṭuḥ sūtikā-dhāma dhātuḥ</p><p>taṁ śrī-nityānanda-rāmaṁ prapadye</p><p>(CC Adi 1.10)</p><p>We have already discussed Kāraṇodakaśāyī, who is the plenary portion of Saṅkarṣaṇa. Now, from Kāraṇodakaśāyī is Garbhodakaśāyī.</p><p>Garbhodakaśāyī means this, within the womb or bottom of this universe, there is a ocean, big ocean, and in that ocean the plenary portion of Kāraṇodakaśāyī Viṣṇu enters. </p><p>This is explained in the Bhagavad-gītā, viṣṭabhya aham idaṁ kṛtsnam ekāṁśena sthito jagat (BG, Ch 10 text 42). </p><p>By one portion, the Garbho..., er, Kāraṇodakaśāyī Viṣṇu enters each universe, and within that universe He creates a ocean by His perspiration. Now, there are so many questions: </p><p>"How these oceans are created?" </p><p>The scientist says that it is a combination of hydrogen and oxygen gas. So wherefrom this gas came? </p><p>The answer is here. Of course, from the gas, water comes out. If you cover one boiling pot, the gas, the vapor coming... And you will find spots of water. So from the gas, the water comes, and from the water, gas comes."</p><p><b>Nitāi dasa</b> - "I offer my respectful obeisances unto the feet of Śrī Nityānanda Rāma, whose secondary part is the Viṣṇu lying in the ocean of milk. That Kṣīrodakaśāyī Viṣṇu is the Supersoul of all living entities and the maintainer of all the universes. Śeṣa Nāga is His further subpart."</p><p><b>Srila Prabhupāda</b> - </p><p>"yasyāṁśāṁśāṁśaḥ parātmākhilānāṁ</p><p>poṣṭā viṣṇur bhāti dugdhābdhi-śāyī</p><p>kṣauṇī-bhartā yat-kalā so 'py anantas</p><p>taṁ śrī-nityānanda-rāmaṁ prapadye </p><p>(CC Adi 1.11)</p><p>So, all these Viṣṇu descriptions beginning from Kāraṇodakaśāyī, Mahā-Viṣṇu, who is producing universes... Then next Viṣṇu is Garbhodakaśāyī, means the same Mahā-Viṣṇu entering in each and every universe. </p><p>Then again, the same Viṣṇu, for maintenance of this material world, is lying on the kṣīrabdhi, ocean of milk. </p><p>And the same Viṣṇu, Kṣīrabdhiśāyī Viṣṇu, is maintaining not only these universal affair, but also He is entering in each and every living being's heart, even within the atom." <b>(Lecture CC Adi-lila 1.11, Mayapur, April 4, 1975)</b></p><p><b>Srila Prabhupāda</b> - "So this is our position. We do not know who is the actual architect behind all this nice material creation. That is Mahā-Viṣṇu, and His incarnation is Advaita Prabhu. </p><p>Caitanya Mahāprabhu is directly Kṛṣṇa, or Kṛṣṇa's incarnation. Nityānanda Prabhu is directly incarnation of Baladeva, and similarly, Śrī Advaita Prabhu is incarnation of Mahā-Viṣṇu. </p><p>So all of Them are on the equal footing. Śrī-kṛṣṇa-caitanya prabhu-nityānanda, śrī-advaita. </p><p>They are on the same equal level. And then śakti-tattva, Śrī-Gadādhara and Śrīvāsādi-gaura-bhakta-vṛnda. 5</p><p>Gadādhara is the internal energy, and Śrīvāsādi-gaura-bhakta-vṛnda, they are marginal energy. </p><p>So Īśvara-tattva and śakti-tattva. So within this group, there is no this material energy because in the spiritual world there is no action of material energy, only spiritual energy. </p><p>In the material world there is action of material energy. In the spiritual world there is no material energy. </p><p>Therefore, in this Pañca-tattva, there is no mention of material energy because in the spiritual world there is no material energy. Māyā-gandha-hīna." (<b>Lecture CC Adi-lila 1.12, Mayapur, April 5, 1975) </b></p><p><b>Srila Prabhupāda</b> - "So we have to go through like that. As Caitanya caritāmṛta Kar is explaining, we have to follow this principle. </p><p>Then if you are really inquisitive to learn the Absolute Truth, they will explain, as here it is explained that here Advaita Ācārya is īśvara, He's incarnation of Mahā-Viṣṇu. </p><p>Sometimes Advaita Ācārya is called Sadāśiva avatāra. The Sadāśiva is also expansion of Mahā-Viṣṇu. So either way you say, incarnation of Sadāśiva or Mahā-Viṣṇu, it doesn't matter. But Advaita Ācārya is īśvara-tattva.</p><p>He's not śakti-tattva. He's īśvara-tattva. And we are all śakti-tattva; therefore there is difference. Śakti-śaktimān. </p><p>Although there is no difference abhinna, but still, śakti-tattva is superior, er, śaktimān tattva is superior than śakti-tattva. </p><p>So, in this way try to understand Śrī Caitanya Mahāprabhu, Nityānanda Prabhu, Advaita Prabhu, and Gadādhara and Śrīvāsādi-gaura-bhakta-vṛnda. </p><p>But they are so kind because they have come to deliver the fallen souls. If you sincerely chant their name, śrī-kṛṣṇa-caitanya prabhu-nityānanda..."<b>(Lecture CC Adi-lila 1.12, Mayapur, April 5, 1975) </b></p><p><b>Srila Prabhupāda</b> - "So gradually the author is offering respect, śrī-kṛṣṇa-caitanya prabhu-nityānanda śrī-advaita. He has already offered respect to Lord Caitanya and Lord Nityānanda. </p><p>Now it is the turn for Śrī Advaitācārya. So advaitam, nondifferent, expansion of Mahā-Viṣṇu. </p><p>Therefore He is Viṣṇu-tattva; He is not jīva-tattva (jiva-soul). Therefore He is advaita. Advaitam acyutam anādim ananta-rūpam (Bs. 5.33).</p><p>Kṛṣṇa has got unlimited number of expansions: expansion, expansion of the expansion, then expansion of the expansion, in this way. </p><p>So, Advaitācārya is expansion of Kṛṣṇa, it is already explained, therefore He is called advaitam, and ācāryaṁ bhakti-śaṁsanāt." <b>(Lecture CC Adi-lila 1.13, Mayapur, April 6, 1975) </b></p><p><b>Srila Prabhupāda -</b> "So Advaita Ācārya is the typical example how to become ācārya. All are our ācāryas, śrī-kṛṣṇa-caitanya prabhu-nityānanda, śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda. </p><p>All of them are ācāryas because they are following the ācārya, supreme ācārya, Caitanya Mahāprabhu. Therefore they are ācārya. </p><p>Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ (BG, Ch 4 text 2). </p><p>So, we have to follow the ācārya. Then, when we are completely, cent per cent follower of ācārya, then you can also act as ācārya. This is the process. Don't become premature ācārya. </p><p>First of all follow the orders of ācārya, and you become mature. Then it is better to become ācārya. Because we are interested in preparing ācārya, but the etiquette is, at least for the period the guru is present, one should not become ācārya. </p><p>Even if he is complete he should not, because the etiquette is, if somebody comes for becoming initiated, it is the duty of such person to bring that prospective candidate to his ācārya. Not that "Now people are coming to me, so I can become ācārya."<b> (Lecture CC Adi-lila 1.13, Mayapur, April 6, 1975)</b></p><p><b>Srila Prabhupāda</b> - "That will be falldown. Just like during the lifetime of our Guru Mahārāja, all our Godbrothers now who are acting as ācārya, they did not do so. That is not etiquette. Ācāryaṁ māṁ vijānīyāt na avaman... </p><p>That is insult, so if you insult your ācārya, then you are finished. </p><p>Yasya prasādād bhagavat-prasādo yasya aprasādāt na gatiḥ kuto 'pi - finished. </p><p>If you displease your ācārya, then you are finished. Therefore it is said, Caitanya Mahāprabhu says to all the ācāryas, Nityānanda Prabhu, Advaita Prabhu and Śrīvāsādi gaura bhakta vṛnda, they are all carriers of orders of Śrī Caitanya Mahāprabhu. </p><p>So try to follow the path of ācārya process. Then life will be successful.</p><p>And to become ācārya is not very difficult. </p><p>First of all, to become very faithful servant of your ācārya, follow strictly what he says. Try to please him and spread Kṛṣṇa consciousness. That's all. It is not at all difficult. </p><p>Try to follow the instruction of your Guru Mahārāja and spread Kṛṣṇa consciousness. That is the order of Lord Caitanya." <b>(Lecture CC Adi-lila 1.13, Mayapur, April 6, 1975) </b></p><p><b>Srila Prabhupāda</b> - "So to achieve strength, Kṛṣṇa is prepared to help us in so many ways. That He is pañca-tattvātmakam, He is coming as Lord Kṛṣṇa, and ordering, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG, Ch 18 text 66). </p><p>Still we are making mistake; we don't accept Kṛṣṇa's word. Therefore Kṛṣṇa is coming as Caitanya Mahāprabhu, along with His associates Nityānanda Prabhu, Advaita Prabhu, Gadādhara Prabhu, just to teach us the same process - </p><p>How to surrender to Kṛṣṇa. So our real business is that, how to surrender to Kṛṣṇa. And if we take shelter of Śrī Kṛṣṇa Caitanya Mahāprabhu, along with His associates, then the task becomes very easy. Yajñaiḥ saṅkīrtana-prāyair yajanti hi su-medhasaḥ (SB, Canto 11 Ch 5 text 32). </p><p>Very easy; not at all difficult. Caitanya Mahāprabhu's method for approaching Kṛṣṇa is very, very easy. Now we have got this center, Māyāpur center. We have got hundreds of centers, but this is Caitanya Mahāprabhu's birthplace."<b>(Lecture CC Adi-lila 1.14, Mayapur, April 7, 1975) </b></p><p><b>Srila Prabhupāda</b> - "So our only request is that take shelter of Śrī Caitanya Mahāprabhu, chant always </p><p>śrī-kṛṣṇa-caitanya prabhu-nityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda, and Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. (devotees chant also) </p><p>Thank you. So it is not very difficult task. Anyone, just like the children, the boys, two years, three years old, they are also doing the same thing. Where is the difficulty? </p><p>Young man can perform the same thing; old man can also perform; everyone can perform, it is so nice. So do not forget this principle,</p><p>pañca-tattvātmakaṁ kṛṣṇaṁ</p><p>bhakta-rūpa-svarūpakam</p><p>bhaktāvatāraṁ bhaktākhyaṁ</p><p>namāmi bhakta-śaktikam.</p><p>Bhakta-śakti, everything requires strength, so we can derive strength by chanting Caitanya Mahāprabhu's name, and chanting Hare Kṛṣṇa. You don't require very high education, neither you require to take your birth in very high family. Ahaitukī." <b>(Lecture CC Adi-lila 1.14, Mayapur, April 7, 1975) </b></p><p><b>Srila Prabhupāda</b> - "Kevala ānanda-kanda, parama-karuṇa - here are many incarnation, but no better incarnation, no magnanimous incarnation, like Śrī Caitanya Mahāprabhu, Nityānanda Prabhu." </p><p>Nityānanda Prabhu is always... Vrajenda-nandana yei, śaci-suta haila sei, balarāma haila nitāi. </p><p>Nitāi-Gaura means—Śrī Caitanya Mahāprabhu, who was formerly Kṛṣṇa... He's Kṛṣṇa still. Just for our understanding... </p><p>As we think that "I had my former life"—actually I had—but that former life is finished; I am now a new life. </p><p>But in case of the Supreme Personality of Godhead, it is not like that. It is simultaneously existing. Kṛṣṇa is also existing, and Śrī Caitanya Mahāprabhu also existing. </p><p>The example is given in this connection, just like the sun. Now it is not visible in India, the sun. But other part, in America, it is visible. So sun is there, but it is not visible at the present moment in India. </p><p>Similarly, Kṛṣṇa is there, Caitanya Mahāprabhu is there. Their pastimes are there, it is going on, but it is now not visible in this part of the universe. </p><p>There are innumerable universes, so by rotation Kṛṣṇa or Caitanya Mahāprabhu comes to a particular universe at a certain period. </p><p>Just like the sun will rise again, tomorrow morning, at six p.m., at six a.m., similarly, Caitanya Mahāprabhu and Kṛṣṇa and all His incarnation, they are rotating regularly." <b>(Lecture CC Adi-lila 7.1, Mayapur, March 1, 1974) </b></p><p><b>Srila Prabhupāda</b> - "So, Kavirāja Gosvāmī the author of Caitanya-caritāmṛta, he first offered his obeisances to Lord Caitanya in the first verse, agaty-eka-gatiṁ natvā (CC Adi 7.1). </p><p>After offering obeisances to the Supreme Lord, who is the only hope for the hopeless, now he's again offering, jaya jaya mahāprabhu śrī kṛṣṇa caitanya. </p><p>Prabhu and Mahāprabhu. Nityānanda Prabhu, Advaita Prabhu. </p><p>Any Vaiṣṇava is addressed as prabhu, but Śrī Caitanya Mahāprabhu is Mahāprabhu, the topmost prabhu, the master prabhu. </p><p>All others are servant prabhu. Just like, it is very easy to understand: </p><p>if you are working in an office, your immediate boss, you consider him as your master, but he's not the master. </p><p>The master of the office is the managing director, manager or the proprietor. But still those who are working under him, sub-prabhus, they are also called prabhu. </p><p>So all Vaiṣṇava should be addressed as prabhu; that is the etiquette. But Caitanya Mahāprabhu is Mahāprabhu. As soon as you utter the name of Śrī Caitanya, the Mahāprabhu... Because He's the greatest master." <b>(Lecture CC Adi-lila 7.2, Mayapur, March 2, 1974)</b></p><p><b>Srila Prabhupāda</b> - "So it is the business of Śrī Kṛṣṇa Caitanya Mahāprabhu... He's so magnanimous that He is distributing Kṛṣṇa. So take shelter of Śrī Kṛṣṇa Caitanya Mahāprabhu. </p><p>You have come from distant place, you have spent much money, thousands of money to come here. </p><p>Poll pTake advantage of this journey and chant śrī-kṛṣṇa-caitanya prabhu-nityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda. </p><p>Then you'll get Kṛṣṇa. Then you'll get, surely. This land, Caitanya Mahāprabhu's birthsite. So anyone who takes shelter of Śrī Kṛṣṇa Caitanya Mahāprabhu, he is dhanya, he is glorified." <b>(Lecture CC Adi-lila 7.2, Mayapur, March 2, 1974)</b></p><p><b>Srila Prabhupāda</b> - "Acāryāṁ māṁ vijānīyān (SB 11.17.27). So, that guru-tattva has been explained by the author, Kavirāja Gosvāmī in five chapters, six chapters, and the seventh chapter he's describing the five tattvas. </p><p>Īśa-prakāśa. Nityānanda Prabhu is the direct manifestation of the Śrī-kṛṣṇa-caitanya rādhā-kṛṣṇa nahe anya. </p><p>When you speak of Śrī Kṛṣṇa Caitanya, we should understand immediately that He's Kṛṣṇa in Rādhā's attitude, Rādhā-bhāva. </p><p>Kṛṣṇa, Rādhā and Kṛṣṇa, They are one; They are not different. </p><p>Rādhā kṛṣṇa praṇayab vikṛtir hlādinī śaktir asmād (CC Adi 1.5).</p><p>Rādhārāṇī is expansion of Kṛṣṇa's pleasure potency. So Śrī Kṛṣṇa Caitanya Mahāprabhu is Kṛṣṇa Himself, but the pleasure potency of Kṛṣṇa is prominent in His activities. </p><p>Because Kṛṣṇa, in order to understand Himself, He took the position of Rādhārāṇī to understand Himself. </p><p>Personally He could not understand His potencies, but when He appeared as Śrī Kṛṣṇa Caitanya Mahāprabhu in the attitude of Rādhārāṇī's love for Kṛṣṇa, kṛṣṇa-prema, then He could fully understand Him. </p><p>These are very intricate subject matter to understand, but this is the fact." <b>(Lecture CC Adi-lila 7.3, Mayapur, March 3, 1974)</b></p><p><b>Srila Prabhupāda</b> - "So Nityānanda Prabhu is the immediate expansion of Śrī Caitanya Mahāprabhu. Śrī Caitanya Mahāprabhu appeared here at Māyāpur, this very place where you are now sitting, with all these five features: </p><p>Nityānanda Prabhu, Śrī Advaita Prabhu, and Gadādhara Prabhu, Śrīnivāsa Prabhu. </p><p>So He Himself, Kṛṣṇa, and Nityānanda Prabhu is immediate expansion of His personal self. </p><p>Advaita Prabhu is incarnation of Kṛṣṇa, Viṣṇu, Mahāviṣṇu, the three of them. </p><p>And Gadādhara Prabhu is the expansion of spiritual energy (internal energy headed by Radharani); and Śrīnivāsa Prabhu is the expansion of His marginal potency, marginal energy, jīva-tattya (jiva-soul). </p><p>Jīva-tattva, śakti-tattva, prakāśa-tattva, and avatāra-tattva, and He Himself. </p><p>This Pañca-tattva will be explained in this chapter. </p><p>That is the proposal of the author. Guru-tattva kahiyāchi ebe pāñcera vicāra. Consideration of the five. </p><p>So although the Absolute Truth is one, He expands in His various features. That has been divided in Caitanya Mahāprabhu's practical exposition of tattva-vicāra, in six: five personal, and the guru is also representative. </p><p>Sākṣād-dharitvena samasta-śāstrair. Guru is also expansion of Hari for the benefit of the conditioned soul. For the benefit of the conditioned soul, He is within everyone's heart." <b>(Lecture CC Adi-lila 7.3, Mayapur, March 3, 1974)</b></p><p><b>Srila Prabhupāda - </b>"Therefore, Śrī Kṛṣṇa Caitanya Mahāprabhu is practically teaching us with His five associates: Advaita, Nityānanda, Gadādhara and Śrīvāsādi gaura-bhakta-vṛnda. </p><p>Therefore if we want to approach the Absolute Truth, it is our duty to offer our respect to these five features of the Lord.</p><p>śrī-kṛṣṇa-caitanya prabhu-nityānanda</p><p>śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda.</p><p>(I offer my obeisances to Śrī Kṛṣṇa Caitanya, Prabhu Nityānanda, Śrī Advaita, Gadādhara, Śrīvāsa and all others in the line of devotion.)</p><p>Therefore, in our Kṛṣṇa consciousness movement, we first of all worship the Pañca-tattva: śrī-kṛṣṇa-caitanya prabhu-nityānanda śrī-advaita gadādhara—then we chant Hare Kṛṣṇa mahā-mantra. Then it will be successful. </p><p>Without going through the Pañca-tattva, with the mercy, nobody can understand Kṛṣṇa. It will remain a myth." (<b>Lecture CC Adi-lila 7.3, Mayapur, March 3, 1974)</b></p><p><b>Srila Prabhupada</b> - "So here Śrī Caitanya Mahāprabhu has appeared with Pañca-tattva. </p><p>Kṛṣṇa-varṇaṁ tviṣā-kṛṣṇaṁ sāṅgopāṅgāstra-pārṣadam, yajñaiḥ saṅkīrtana (SB 11.5.32). </p><p>He has appeared, these five tattvas. In our exhibition ground we have first placed these five tattvas: Caitanya Mahāprabhu, Nityānanda Prabhu, Gadādhara Prabhu, Advaita Prabhu, and Śrīvāsa Ṭhākura. </p><p>Nityānanda Prabhu is the immediate expansion of Caitanya Mahāprabhu, Baladeva-tattva. </p><p>Baladeva means who gives strength for spiritual advancement. Nāyam ātmā pravacanena labhyo nāyam ātmā balahinena labhyaḥ. </p><p>These are the Vedic injunctions. So without Baladeva's or Nityānanda's grace, one cannot make advancement. </p><p>āra kabe nitāi-cānda karuṇā ha-ibe</p><p>saṁsāra vāsanā mora kabe tuccha ha'be.</p><p>This is the grace of Nityānanda Prabhu. Narottama dāsa Ṭhākura explains, āra kabe nitāi-cānda, karuṇā ha-ibe. Narottama dāsa Ṭhākura is aspiring for the day when Nityānanda Prabhu will be pleased upon him. </p><p>Just like Jagāi-Mādhāi was delivered by the mercy of Śrī Nityānanda Prabhu, so we have to pray Nityānanda Prabhu. He's very merciful. He's so kind, Baladeva, He gives spiritual strength. Then we can approach the Supreme Lord. </p><p>Therefore we chant "Nitāi-Gaura," this is the process, we cannot change this policy. Pañca-tattva must be worshiped; otherwise wherefrom we shall get our life? </p><p>The spiritual master... Nityānanda Prabhu is the spiritual master. Or spiritual master is the replica, representation, of Nityānanda Prabhu.</p><p>So when Nityānanda Prabhu is pleased, then we become detached from this material attraction." <b>(Lecture CC Adi-lila 7.4, Mayapur, March 4, 1974)</b></p><p><b>Srila Prabhupada</b> - "So in this way, if we try to understand that Pañca-tattva, śrī-kṛṣṇa-caitanya prabhu-nityānanda, śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda... </p><p>This is Pañca-tattva- </p><p>Śrī Kṛṣṇa Caitanya, Śrī Nityānanda, Śrī Advaita, Śrī Gadādhara, and Śrīvāsādi. Śrīvāsādi means jīva-tattva (jiva-soul). </p><p>The jīva-tattva, śakti-tattva, viṣṇu-tattva, these are all tattvas. So Pañca-tattva. Śrī Kṛṣṇa Caitanya is the supreme tattva, Kṛṣṇa. Śrī-kṛṣṇa-caitanya, rādhā-kṛṣṇa nahe anya. </p><p>We are worshiping Rādhā-Kṛṣṇa. So Śrī Kṛṣṇa Caitanya is Rādhā-Kṛṣṇa combined.</p><p>Śrī-kṛṣṇa-caitanya, rādhā-kṛṣṇa nahe anya." <b>(Lecture CC Adi-lila 7.5, Mayapur, March 7, 1974)</b></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjq3K9u2OslOGVhO5gXcBWCjcLsXm36rtf3Fn4ZtmMXkNn3XfHh3MncZFqk2ICprtnoGcqt6V4LUlOI4ovATWTKzzowHKPI1Z2qNOet0SOC8vuI5wgxbCrdogxa5zheJvPCFCboyyCE3Jlz_KmQhejn2xAVowOK45hdFfKRPOrL9RpOmWh0iWXkMW0T/s206/FB_IMG_1708760855672.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="197" data-original-width="206" height="383" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjq3K9u2OslOGVhO5gXcBWCjcLsXm36rtf3Fn4ZtmMXkNn3XfHh3MncZFqk2ICprtnoGcqt6V4LUlOI4ovATWTKzzowHKPI1Z2qNOet0SOC8vuI5wgxbCrdogxa5zheJvPCFCboyyCE3Jlz_KmQhejn2xAVowOK45hdFfKRPOrL9RpOmWh0iWXkMW0T/w400-h383/FB_IMG_1708760855672.jpg" width="400" /></a></div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj5gZCJ3g-8W1sud7QH9J4-rtWGLc3HIL-GxHrwM0b18ff1j50hDJ9X3R2DYNB62gjbnZjx6pTWnWKgDswb3USqs-zn2nVUYUCk-qLTd_g6a4_BuSFw1XhmXIOGI_6LncEU25DumgCns-oGtaGygaxE3upo9i2XGzNBQOr_7eH5X_8xZldr5ZVgwzgi/s256/FB_IMG_1708760862580.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="256" data-original-width="197" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj5gZCJ3g-8W1sud7QH9J4-rtWGLc3HIL-GxHrwM0b18ff1j50hDJ9X3R2DYNB62gjbnZjx6pTWnWKgDswb3USqs-zn2nVUYUCk-qLTd_g6a4_BuSFw1XhmXIOGI_6LncEU25DumgCns-oGtaGygaxE3upo9i2XGzNBQOr_7eH5X_8xZldr5ZVgwzgi/w308-h400/FB_IMG_1708760862580.jpg" width="308" /></a></div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi58nBZoSUpJJaP5JzrOksca8xHe1iTPAhdvWduVJwRdIC1q9CIN9xtTEJ4v3DhkZJ4-YxnLda9yWboQNIygc07v9OWOKIA2JfhwqfJUoodYuGfuPjzyHhCdjOAKVBqPQymT5PyD7MYQPN8vJ_BjPnnugjHFsVXqG4PAhhmRPAlWMSzD2d2I-rAdefF/s303/FB_IMG_1708760867494.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="303" data-original-width="167" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi58nBZoSUpJJaP5JzrOksca8xHe1iTPAhdvWduVJwRdIC1q9CIN9xtTEJ4v3DhkZJ4-YxnLda9yWboQNIygc07v9OWOKIA2JfhwqfJUoodYuGfuPjzyHhCdjOAKVBqPQymT5PyD7MYQPN8vJ_BjPnnugjHFsVXqG4PAhhmRPAlWMSzD2d2I-rAdefF/w220-h400/FB_IMG_1708760867494.jpg" width="220" /></a></div><br /><p><br /></p>Gauragopala.dasa.ACBSP.http://www.blogger.com/profile/00061005046269018685noreply@blogger.com0tag:blogger.com,1999:blog-1384085578980590434.post-12079261945198158732024-02-24T07:43:00.006+11:002024-02-24T09:04:25.530+11:00Srila Prabhupada - "Kṛṣṇa as His original childhood Form NEVER leaves Vṛndāvana, all the Forms of Kṛṣṇa that appear elsewhere (the Vaikuntha planets and the material world) are His Viṣṇu tattva expansions."(BG, Ch 10 text 37)<p><b>Srila Prabhupada</b> - "The original Lord Kṛṣṇa never leaves Goloka Vṛndāvana. All the plenary expansions are one and the same Viṣṇu-tattva however, there is no difference in Their potency." <b>(SB, Canto 3 Ch 1 Text 34)</b></p><p><b>Krsna is likened to the original candle that lights all other candles of the same luminosity. </b></p><p>Only Kṛṣṇa has all of His 64 qualities in full all the time, unlike all the other variety of living entities like-</p><p><b>1 - Visnu-tattva</b> (Balarama, Visnu, Narayana, Maha-Visnu, Garbhodakashayi Visnu, Paramatma) exhibits 60 of 64 or 93.75% </p><p><b>2 - Visnu-"sakti"-tattva</b> (Radharani and Her eternal associates or internal potency exhibits 60 of the 64 also 93.75% </p><p><b>3 - Siva-tattva (Lord Siva)</b> exhibits 55 of the 64 or 85.938%</p><p><b>4 - The Jiva-tattvas, (marginal living entities or jiva-souls)</b> exhibits 50 of the 64 which is 78.125%. </p><p>Krsna, as His original infinite Form, has 64 qualities of which 4 of those are unique to only Kṛṣṇa, only partially exhibited by some Visnu-tattva expansions.</p><p><b>Srila Prabhupada</b> - "Kṛṣṇa is the original Supreme Personality of Godhead, and Baladeva (Balarama) is Kṛṣṇa's immediate expansion. Because Kṛṣṇa NEVER leaves Vṛndāvana, all the forms of Kṛṣṇa that appear elsewhere are His expansions." <b>(BG, Ch 10 Text 37)</b></p><p>Kṛṣṇa’s first expansion is Balarama, from Balarama ALL the other Visnu-tattva expansions who each have their own unique name, originate.</p><p>When the "original" Krsna wants to enter the material creation to perform His pastimes in the Vrindavana, a facsimile of the spiritual world, it is His Visnu-tattva expansion, who is an expansion of Balarāma, who plays the part of Kṛṣṇa. </p><p>In other words, it is a Visnu-tattva tattva expansion of Balarāma who performs those "Kṛṣṇa pastimes" or lilas.</p><p>In other words, because the original infinite Kṛṣṇa NEVER leaves Vṛndāvana, His Visnu-tattva expansion (coming from Balarāma), plays the part of the original Kṛṣṇa in the material creation and includes killing demons there.</p><p>When Kṛṣṇa wants to enter the ever youthful perpetual eternal Vaikuntha planets, and the temporary decomposing material creation, He first expands Himself as Balarāma (His older brother in Vṛndāvana Lila) and from Balarama, all Visnu-tattva expansions manifest.</p><p><b>Visnu-tattva is a 4 armed expansion of Balarāma, Krsna's first expansion, it is His Visnu-tattva expansion who plays the part of the two-armed Krsna outside of the spiritual world within the material creation and kills many demons, such killing of demons does not happen in the original Vṛndāvana</b> <b>in the spiritual world, it only happens in the facsimile Vṛndāvana in the material world. </b></p><p>All Visnu-tattva/Narayana expansion do not have those 4 extra qualities Krsna has always, therefore, Krsna is always the Supreme Personality of Godhead and cause of all causes and expands Himself into innumerable categories of living entities - from Visnu-tattva, to Visnu-"sakti"-tattva, to Siva-tattva, to jiva-tattva (jiva-souls)</p><p>Of all the living entities, the ones who are almost equal to Krsna are called Visnu-tattva (Balarama, Maha-Visnu, Garbhodakashayi Visnu, Paramatma etc) and Visnu-"sakti"-tattva (Radharani and Her eternal unlimited associates)</p><p><b>While other living entities, the marginal living entities (jiva-souls), are "separated individual beings" being independent from Krsna's absolute control due to having the freedom of self-expression and voluntarily being able to provide their own unique thoughtful contributions in their relationship with Krsna.</b> </p><p>Such independent contributions or service by the individual jiva-souls deepens, expands and personalises one's relationship with Krsna. </p><p>This allows individual unique loving expressions, exchanges and reciprocation with Krsna to ALWAYS exist in a "two-way" healthy exchange of voluntary loving feelings. </p><p>Instead of being part of an impersonally controlled loveless dictatorship where the jiva-souls are always told how to think, act and serve under the bogus interpretation of "surrender prabhu." </p><p>Such bogus cold surrender will deny and suppress all personal voluntary independent contributions by the jiva-souls, resulting in the destruction of their unique Personality and character, which are the bases of being the individual contributing PERSON (SELF-EXPRESSION) they are eternally.</p><p>This is what it really means to be the individual independent PERSON the jiva-souls are naturally.</p><p>The jiva-souls have their own unique independent personality, character and identity separate from Krsna's Personality that allows them to express themselves independently including even rejecting Krsna if they choose.. </p><p>So clearly, the individual jiva-souls each have their own unique ability of independent self expression, allowing them to voluntarily contribute in a unique "two-way" exchange of creative service where the individual jiva-souls thinks for themselves and are never told how and what to think or do.</p><p><b>The jiva-souls therefore, have their own unique "sense of being an independent thinking PERSON," who can express themselves in the way they choose to voluntarily serve Radha and Krsna without being forced to "surrender." or even reject Them if they choose.</b></p><p>In the spiritual world Maya or the material energy, does not exist, so the individual jiva-souls can NEVER be tempted by Maya or material energy on the Vaikuntha planets, or in Krsna's central Abode of Goloka Vrindavana. </p><p>However, what does eternally exist in the spiritual world is free will or v self-expression which is the only cause of fall down from the Vaikuntha planets and Goloka-Vrindavana.</p><p>As explained above, Lord Siva (Siva-tattva), is neither Visnu-tattva or jiva-tattva (jiva-soul) but is in a league of his own with his followers, he is very merciful to the degraded extremely fallen jiva-souls who have become ghostly persons (frustratingly existing without a gross material bodily vessel)</p><p>All the different categories of living beings are Krsna's expansions, each having a portion of His 64 qualities however, only Kṛṣṇa has all 64 qualities in full all the time all the time.</p><p>As a reminder-</p><p>Visnu-tattva and Visnu-"sakti"-tattva expansions have 60 of Krsna's 64 qualities which is <b>93.75%</b>. </p><p>Siva-tattva expansion has 55 of Krsna's 64 qualities which is <b>85.938%</b>.</p><p>Jiva-tattvas (jiva-souls) expansions have 50 of Krsna's 64 qualities which is <b>78.125%</b>.</p><p>Being all-powerful and the cause of all causes, Krsna can expand Himself into unlimited Forms with the same power and characteristics He possesses, without diminishing Himself in anyway.</p><p><b>So to be clear, Krsna as His original eternal childhood infinite Form, NEVER leaves Goloka Vṛndāvana, therefore it is His Visnu-tattva expansions who enters the material world and play the role of the original Kṛṣṇa in the earthly Vṛndāvana dham facsimile.</b><^></p><div class="separator" style="clear: both; text-align: center;"><a 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planets (the Kingdom of God) are the original infinite home of the marginal living entities (jiva-souls)<p>In the spiritual world there is NO repeated birth and death of material bodily vessels, or decay and impermanence because matter or material energy (Maya) does NOT exist their, every individual jiva-soul lives AS their eternal "spiritual bodily form" (anti-matter). </p><p>In other words, the individual jiva-souls do NOT occupy a material body in the spiritual world that is always in a constant state of decay, decline and always constantly in need of maintenance and repair.</p><p>The fact is, the individual jiva-souls (marginal living entities) [eternal PERSONS] were NEVER created and will NEVER cease to be, they have ALWAYS existed as beginningless and endless as Bhagavad-Gita As It Is tells us-</p><p><b>Bhagavad Gita As It Is -</b> "Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be."<b> (BG, Ch 2 text 12, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is</b> - "As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change." <b>(BG, Ch 2 text 13, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is -</b> "O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed." <b>(BG, Ch 2 text 14, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is</b> - "O best among men [Arjuna], the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation." <b>(BG, Ch 2 text 15, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is -</b> “Those who are seers of the truth have concluded that of the nonexistent [the material body] there is no endurance and of the eternal [the soul] there is no change. This they have concluded by studying the nature of both."<b> (BG, Ch 2 text 16, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is</b> - “That which pervades the entire body you should know to be indestructible. No one is able to destroy that imperishable soul." <b>(BG, Ch 2 text 17, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is</b> - “The material body of the indestructible, immeasurable and eternal living entity is sure to come to an end; therefore, fight, O descendant of Bharata."<b> (BG, Ch 2 text 18, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is -</b> “Neither he who thinks the living entity the slayer nor he who thinks it slain is in knowledge, for the self slays not nor is slain." <b>(BG, Ch 2 text 19, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is</b> - "For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain." <b>(BG Ch 2 text 20 "corrected" 1983 edition)</b></p><p><b>Bhagavad Gita As It Is</b> - "O Pārtha, how can a person who knows that the soul is indestructible, eternal, unborn and immutable kill anyone or cause anyone to kill?" <b>(BG, Ch 2 text 21, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is</b> - "As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones." <b>(BG, Ch 2 text 22, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is</b> - "The soul can never be cut to pieces by any weapon, nor burned by fire, nor moistened by water, nor withered by the wind." <b>(BG, Ch 2 text 23, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is </b>- "This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, present everywhere, unchangeable, immovable and eternally the same." <b>(BG, Ch 2 text 24, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is</b> - "It is said that the soul is invisible, inconceivable and immutable. Knowing this, you should not grieve for the material body."<b> (BG, Ch 2 text 25, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is -</b> "If, however, you think that the soul [or the symptoms of life] is always born and dies forever, you still have no reason to lament, O mighty armed."<b> (BG, Ch 2 text 26, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is</b> - "One who has taken his birth is sure to die, and after death one is sure to take birth again. Therefore, in the unavoidable discharge of your duty, you should not lament." <b>(BG, Ch 2 text 27, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is</b> - "All created beings are unmanifest in their beginning, manifest in their interim state, and unmanifest again when annihilated. So what need is there for lamentation?" <b>(BG, Ch 2 text 28, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is -</b> "Some look on the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all." <b>(BG, Ch 2 text 29, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is </b>- "O descendant of Bharata, he who dwells in the material body can never be slain. Therefore, you need not grieve for any living being." <b>(BG, Ch 2 text 30, 1983 edition)</b></p><p><b>All individual jīva-souls are ETERNAL persons therefore there are no new jiva-souls being created because they have ALWAYS existed meaning they are beginningless and endless.</b></p><p><b>Srila Prabhupada</b> – "There are no new souls, new and old are due to this material body, but the jiva-soul is never born and never dies, so if there is no birth, how can there be new souls?" <b>(Letter to Jagadisa dasa 9th July 1970)</b></p><p><b>The individual jiva-souls are eternal spiritual living PERSONS who can never be destroyed, terminated, divided into pieces or extinguished because they are indestructible. </b></p><p>Many scholars, historians and religionists have still not properly understood the eternal infinite position of the marginal living entities (jiva-souls), as being Krsna's eternal servant in their ORIGINAL infinite position and home in Goloka Vrindavana and the Vaikuntha planets.</p><p>Of course, taking birth in the temporary mundane material creation is achieved by first choosing to leave one's real perpetual home in the spiritual world.</p><p>This means the individual jiva-souls (jiva-tattva) NEVER originated from an "inactive" clear sheet of "dormant" consciousness either, meaning they NEVER originated from an impersonal inactive origin in the Brahman or Brahmajyoti effulgence because they have ALWAYS existed.</p><p>As explained above, the individual jiva-souls are eternal spiritual living PERSONS who can never be destroyed, terminated, cut into pieces or extinguished because they are indestructible. </p><p>This clearly means the individual jiva-souls certainly did NOT originate from the impersonal brahmajyoti. </p><p><b>Srila Prabhupāda</b> - "Existence in the impersonal brahman is also within the category of non-Krsna consciousness. Those who are in the brahman effulgence are also in the fallen condition, so there is no question of falling down from a fallen condition. When fall takes place, it means falling down from the non-fallen condition. The non-fallen condition is Krsna consciousness."<b> (Letter to Revatinandana, Los Angeles 13 June, 1970)</b></p><p>Goloka-Vrindavana and the Vaikuntha planets (The Kingdom of God) are the original infinite home of the marginal living entities (jiva-souls).×^×.</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhzAo04hSswi8Dbm16eX6M6tiPopvuJBB83zhmB1b4TbHCfNg8Ypc_cWHwmtJlFnPyEK_gDjiZtwdk7BO5RfAhQpLcwIimdTmj_KkEUKRrpywNhPYLuplvu7vnwuJ1B9SsZZCPJWJlNtzeycT0eCHftjFHeUdP4E4J2B2ZGfbDbihkfd0uOvX_7GiSP/s400/FB_IMG_1708611316610.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="400" data-original-width="400" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhzAo04hSswi8Dbm16eX6M6tiPopvuJBB83zhmB1b4TbHCfNg8Ypc_cWHwmtJlFnPyEK_gDjiZtwdk7BO5RfAhQpLcwIimdTmj_KkEUKRrpywNhPYLuplvu7vnwuJ1B9SsZZCPJWJlNtzeycT0eCHftjFHeUdP4E4J2B2ZGfbDbihkfd0uOvX_7GiSP/w400-h400/FB_IMG_1708611316610.jpg" width="400" /></a></div><br /><div class="separator" style="clear: both; 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margin-right: 1em;"><img border="0" data-original-height="480" data-original-width="640" height="300" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgwrvgW2PlUdAbZN_F1-SJvGMVPbGigucO7djzPPegHh1vsOmEUCvlmZFiXMtVotGcJ8L9IgWi_nZh7ukZ6bnMfWdAJwWDQN9LQdY7JzPCcwkXHD2KwboCFDFh_OODgAdsnK3EQaU2HsrIVAN1Cyb7Lu0PYougTHKxXRPovxiN7oq2hY5mEpO9nYZLl/w400-h300/FB_IMG_1707123901689.jpg" width="400" /></a></div><br /><p><br /></p>Gauragopala.dasa.ACBSP.http://www.blogger.com/profile/00061005046269018685noreply@blogger.com0tag:blogger.com,1999:blog-1384085578980590434.post-45290507319672658382024-02-21T19:07:00.021+11:002024-03-24T16:21:45.352+11:00Caitanya Caritāmṛta - "Without Rādhā there is no meaning to Kṛṣṇa, and without Kṛṣṇa there is no meaning to Rādhā." (CC Adi-lila)<p>And together in one Body Srimati Radha and Krsna are known as Lord Caitanya Mahāprabhu </p><p><b>Caitanya Caritāmṛta</b> - "The word caitanya means “living force,” carita means “character,” and amṛta means “immortal.”<b> (CC Ādi-līlā)</b></p><p><b>Caitanya Caritāmṛta </b>- "As living entities we can move, but a table cannot because it does not possess living force. Movement and activity may be considered signs or symptoms of the living force. Indeed, it may be said that there can be no activity without the living force. Although the individual living force is present in the material condition, this condition is not amṛta, immortal. </p><p>The words Caitanya Caritāmṛta, then, may be translated as 'the character of the living force in immortality.' But how is this living force displayed immortally? </p><p>It is not displayed by man or any other creature in this material universe, for none of us are immortal in these bodies. We possess the living force, we perform activities, and we are immortal by our spiritual nature and constitution, but the material condition into which we have been put does not allow our immortality to be displayed. </p><p>It is stated in the Kaṭha Upaniṣad that eternality and the living force belong to both ourselves and God. Although this is true in that both God and ourselves are immortal, there is a difference. </p><p>As living entities, we perform many activities, but we have a tendency to "fall down" into material nature. God has no such tendency. Being all-powerful, He never comes under the control of material nature. Indeed, material nature is but one display of His inconceivable energies. </p><p>An analogy will help us understand the distincion between ourselves and God. From the ground we may see only clouds in the sky, but if we fly above the clouds we can see the sun shining. </p><p>From the sky, skyscrapers and cities seem very tiny; similarly, from God’s position this entire material creation is insignificant. </p><p>The tendency of the individual living entity is to come down from the heights, where everything can be seen in perspective. God, however, does not have this tendency. </p><p>The Supreme Lord is not subject to fall down into illusion (māyā) any more than the sun is subject to fall beneath the clouds. Impersonalist philosophers (Māyāvādīs) maintain that both the living entity and God Himself are under the control of māyā when they come into this material world. This is the fallacy of their philosophy. Lord Caitanya Mahāprabhu should therefore not be considered one of us. He is Kṛṣṇa Himself, the supreme living entity, and as such He never comes under the cloud of māyā. Kṛṣṇa, His expansions and even His higher devotees never fall into the clutches of illusion. </p><p>Lord Caitanya came to earth simply to preach kṛṣṇa-bhakti, love of Kṛṣṇa. In other words, He is Lord Kṛṣṇa Himself teaching the living entities the proper way to approach Kṛṣṇa. He is like a teacher who, seeing a student doing poorly, takes up a pencil and writes, saying, “Do it like this: A, B, C.” </p><p>From this one should not foolishly think that the teacher is learning his ABC’s. Similarly, although Lord Caitanya appears in the guise of a devotee, we should not foolishly think He is an ordinary human being; we should always remember that Lord Caitanya is Kṛṣṇa (God) Himself teaching us how to become Kṛṣṇa conscious, and we must study Him in that light.</p><p><b>In the Bhagavad-gītā (BG, Ch 18 text 66) Lord Kṛṣṇa says, </b></p><p>“Give up all your nonsense and surrender to Me. I will protect you.”</p><p>We say, “Oh, surrender? But I have so many responsibilities.” And māyā, illusion, says to us, “Don’t do it, or you’ll be out of my clutches. Just stay in my clutches, and I’ll kick you.” It is a fact that we are constantly being kicked by māyā, just as the male ass is kicked in the face by the she-ass when he comes for sex. Similarly, cats and dogs are always fighting and whining when they have sex. Even an elephant in the jungle is caught by the use of a trained she-elephant who leads him into a pit. We should learn by observing these tricks of nature. Māyā has many ways to entrap us, and her strongest shackle is the female. Of course, in actuality we are neither male nor female, for these designations refer only to the outer dress, the body. We are all actually Kṛṣṇa’s servants.</p><p>But in conditioned life we are shackled by iron chains in the form of beautiful women. Thus every male is bound by sex, and therefore one who wishes to gain liberation from the material clutches must first learn to control the sex urge. Unrestricted sex puts one fully in the clutches of illusion. Lord Caitanya Mahāprabhu officially renounced this illusion at the age of twenty-four, although His wife was sixteen and His mother seventy and He was the only male in the family. </p><p>Although He was a brāhmaṇa and was not rich, He took sannyāsa, the renounced order of life, and thus extricated Himself from family entanglement. If we wish to become fully Kṛṣṇa conscious, we have to give up the shackles of māyā. Or, if we remain with māyā, we should live in such a way that we will not be subject to illusion, as did the many householders among Lord Caitanya’s closest devotees. With His followers in the renounced order, however, Lord Caitanya was very strict.</p><p>He even banished Junior Haridāsa, an important kīrtana leader, for glancing lustfully at a woman. The Lord told him, “You are living with Me in the renounced order, and yet you are looking at a woman with lust.” Other devotees of the Lord had appealed to Him to forgive Haridāsa, but He replied, “All of you can forgive him and live with him. I shall live alone.” </p><p>On the other hand, when the Lord learned that the wife of one of His householder devotees was pregnant, He asked that the baby be given a certain auspicious name. So, while the Lord approved of householders having regulated sex, He was like a thunderbolt with those in the renounced order who tried to cheat by the method known as “drinking water under water while bathing on a fast day.” </p><p>In other words, He tolerated no hypocrisy among His followers. From the Caitanya Caritāmṛta we learn how Lord Caitanya taught people to break the shackles of māyā and become immortal. Thus, as mentioned above, the title may be properly translated as “the character of the living force in immortality.” </p><p>The supreme living force is the Supreme Personality of Godhead. He is also the supreme entity. There are innumerable living entities, and all of them are individuals. This is very easy to understand. We are all individual in our thoughts and desires, and the Supreme Lord is also an individual person. He is different, though, in that He is the leader, the one whom no one can excel. Among the minute living entities, one being can excel another in one capacity or another. Like each of these living entities, the Lord is an individual, but He is different in that He is the supreme individual. </p><p>God is also infallible, and thus in the Bhagavad-gītā He is addressed as Acyuta, which means “He who never falls down.” This name is appropriate because in the Bhagavad-gītā Arjuna falls into illusion but Kṛṣṇa does not. Kṛṣṇa Himself reveals His infallibility when he says to Arjuna, “When I appear in this world, I do so by My own internal potency.” <b>(BG, Ch 4 text 6)</b></p><p>Thus we should not think that Kṛṣṇa is overpowered by the material potency when He is in the material world. Neither Kṛṣṇa nor His incarnations ever come under the control of material nature. They are totally free. </p><p>Indeed, in Śrīmad Bhāgavatam one who has a godly nature is actually defined as one who is not affected by the modes of material nature although in material nature. If even a devotee can attain this freedom, then what to speak of the Supreme Lord?</p><p>The real question is, How can we remain unpolluted by material contamination while in the material world? </p><p>Śrīla Rūpa Gosvāmī explains that we can remain uncontaminated while in the world if we simply make it our ambition to serve Kṛṣṇa. One may then justifiably ask, “How can I serve?” </p><p>It is not simply a matter of meditation, which is just an activity of the mind, but of performing practical work for Kṛṣṇa. </p><p>In such work, we should leave no resource unused. Whatever is there, whatever we have, should be used for Kṛṣṇa. </p><p>We can use everything typewriters, automobiles, airplanes, missiles. If we simply speak to people about Kṛṣṇa consciousness, we are also rendering service. </p><p>If our mind, senses, speech, money and energies are thus engaged in the service of Kṛṣṇa, then we are no longer in material nature. </p><p>By virtue of spiritual consciousness, or Kṛṣṇa consciousness, we transcend the platform of material nature. It is a fact that Kṛṣṇa, His expansions and His devotees that is, those who work for Him are NOT in material nature, although people with a poor fund of knowledge think that they are. The Caitanya Caritāmṛta teaches that the spirit soul is immortal and that our activities in the spiritual world are also immortal. </p><p>The Māyāvādīs, who hold the view that the Absolute is impersonal and formless, contend that a realized soul has no need to talk. But the Vaiṣṇavas, devotees of Kṛṣṇa, contend that when one reaches the stage of realization, he really begins to talk. </p><p>“Previously we only talked of nonsense,” the Vaiṣṇava says. “Now let us begin our real talks, talks of Kṛṣṇa.” </p><p>In support of their view that the self-realized remain silent, the Māyāvādīs are fond of using the example of the water pot, maintaining that when a pot is not filled with water it makes a sound, but that when it is filled it makes no sound. </p><p>But are we waterpots? How can we be compared to them? A good analogy utilizes as many similarities between two objects as possible. A waterpot is not an active living force, but we are. Ever-silent meditation may be adequate for a waterpot, but not for us. </p><p>Indeed, when a devotee realizes how much he has to say about Kṛṣṇa, twenty-four hours in a day are not sufficient. It is the fool who is celebrated as long as he does not speak, for when he breaks his silence his lack of knowledge is exposed. </p><p>The Caitanya Caritāmṛta shows that there are many wonderful things to discover by glorifying the Supreme.</p><p>In the beginning of the Caitanya Caritāmṛta, Kṛṣṇadāsa Kavirāja Gosvāmī writes, </p><p>“I offer my respects to my spiritual masters.” </p><p>He uses the plural here to indicate the disciplic succession. </p><p>He offers obeisances not to his spiritual master alone but to the whole paramparā, the chain of disciplic succession beginning with Lord Kṛṣṇa Himself. </p><p>Thus the author addresses the guru in the plural to show the highest respect for all his predecessor spiritual masters. </p><p>After offering obeisances to the disciplic succession, the author pays obeisances to all other devotees, to the Lord Himself, to His incarnations, to the expansions of Godhead and to the manifestation of Kṛṣṇa’s internal energy. </p><p>Lord Caitanya Mahāprabhu (also called Kṛṣṇa Caitanya) is the embodiment of all of these: He is God, guru, devotee, incarnation, internal energy and expansion of God. </p><p>As His associate Nityānanda, He is the first expansion of God; as Advaita, He is an incarnation; as Gadādhara, He is the internal potency; and as Śrīvāsa, He is the marginal living entity in the role of a devotee. </p><p>Thus Kṛṣṇa should not be thought of as being alone but should be considered as eternally existing with all His manifestations, as described by Rāmānujācārya. </p><p>In the Viśiṣṭādvaita philosophy, God’s energies, expansions and incarnations are considered to be oneness in diversity. </p><p>In other words, God is not separate from all of these, everything together is God.</p><p>Actually, the Caitanya caritāmṛta is not intended for the novice, for it is the postgraduate study of spiritual knowledge. </p><p>Ideally, one begins with the Bhagavad-gītā and advances through Śrīmad Bhāgavatam to the Caitanya Caritāmṛta. </p><p>Although all these great scriptures are on the same absolute level, for the sake of comparative study the Caitanya Caritāmṛta is considered to be on the highest platform, every verse in it is perfectly composed.</p><p>In the second verse of the Caitanya-caritāmṛta, the author offers his obeisances to Lord Caitanya and Lord Nityānanda. He compares Them to the sun and the moon because They dissipate the darkness of the material world. In this instance the sun and the moon have risen together.</p><p>In the Western world, where the glories of Lord Caitanya are relatively unknown, one may inquire, “Who is Kṛṣṇa Caitanya?” </p><p>The author of the Caitanya Caritāmṛta, Śrīla Kṛṣṇadāsa Kavirāja, answers that question in the third verse of his book. </p><p>Generally, in the Upaniṣads the Supreme Absolute Truth is described in an impersonal way, but the personal aspect of the Absolute Truth is mentioned in the Īśopaniṣad, where we find the following verse:</p><p>hiraṇmayena pātreṇa satyasyāpihitaṁ mukham</p><p>tat tvaṁ pūṣann apāvṛṇu satya-dharmāya dṛṣṭaye</p><p>“O my Lord, sustainer of all that lives, Your real face is covered by Your dazzling effulgence. Kindly remove that covering and exhibit Yourself to Your pure devotee.” (Śrī Īśopaniṣad 15) </p><p>The impersonalists do not have the power to go beyond the effulgence of God and arrive at the Personality of Godhead, from whom this effulgence is emanating. </p><p>The Īśopaniṣad is a hymn to that Personality of Godhead. It is not that the impersonal Brahman is denied; it is also described, but that Brahman is revealed to be the glaring effulgence of the bodily form of Lord Kṛṣṇa. </p><p>And in the Caitanya Caritāmṛta we learn that Lord Caitanya is Kṛṣṇa Himself. In other words, Śrī Kṛṣṇa Caitanya is the basis of the impersonal Brahman too. </p><p>The Paramātmā, or Super-soul, who is present within the heart of every living entity (jiva-soul) and within every atom of the material universe, is but the partial representation of Lord Caitanya. </p><p>Therefore Śrī Kṛṣṇa Caitanya, being the basis of both Brahman and the all-pervading Paramātmā as well, is the Supreme Personality of Godhead. </p><p>As such, He is full in six opulences: </p><p>wealth, </p><p>fame, </p><p>strength, </p><p>beauty, </p><p>knowledge, </p><p>renunciation. </p><p>In short, we should know that He is Kṛṣṇa, God, and that nothing is equal to or greater than Him. There is nothing superior to be conceived. He is the Supreme Person.</p><p>Śrīla Rūpa Gosvāmī, a confidential devotee taught for more than ten days continually by Lord Caitanya, wrote:</p><p>namo mahā-vadānyāya kṛṣṇa-prema-pradāya te</p><p>kṛṣṇāya kṛṣṇa-caitanya-nāmne gaura-tviṣe namaḥ. <b>(CC Madhya 19.53)</b></p><p>“I offer my respectful obeisances unto the Supreme Lord Śrī Kṛṣṇa Caitanya, who is more magnanimous than any other avatāra, even Kṛṣṇa Himself, because He is bestowing freely what no one else has ever given—pure love of Kṛṣṇa.”</p><p>Lord Caitanya’s teachings begin from the point of voluntary surrender to Kṛṣṇa. He does not pursue the paths of karma-yoga or jñāna-yoga or haṭha-yoga but begins at the end of material existence, at the point where one gives up all material attachment. </p><p>In the Bhagavad-gītā Kṛṣṇa begins His teachings by distinguishing the soul from matter, and in the Eighteenth Chapter He concludes at the point where the soul surrenders to Him in devotion. </p><p>The Māyāvādīs would have all talk cease there, but at that point the real discussion only begins. </p><p>As the Vedānta-sūtra says at the very beginning, athāto brahma jijñāsā: </p><p>“Now let us begin to inquire about the Supreme Absolute Truth.” </p><p>Rūpa Gosvāmī thus praises Lord Caitanya as the most munificent incarnation of all, for He gives the greatest gift by teaching the highest form of devotional service. </p><p>In other words, He answers the most important inquiries that anyone can make.</p><p>There are different stages of devotional service and God realization. </p><p>Strictly speaking, anyone who accepts the existence of God is situated in devotional service. </p><p>To acknowledge that God is great is something, but not much. Lord Caitanya, preaching as an ācārya, a great teacher, taught that we can enter into a relationship with God and actually become God’s friend, parent or lover. </p><p>In the Bhagavad-gītā Kṛṣṇa showed Arjuna His universal form because Arjuna was His very dear friend. Upon seeing Kṛṣṇa as the Lord of the universes, however, Arjuna asked Kṛṣṇa to forgive the familiarity of his friendship. </p><p>Lord Caitanya goes beyond this point. Through Lord Caitanya we can become friends with Kṛṣṇa, and there will be no limit to this friendship. </p><p>We can become friends of Kṛṣṇa not in awe or adoration but in complete freedom. We can even relate to God as His father or mother. </p><p>This is the philosophy not only of the Caitanya Caritāmṛta but of Śrīmad Bhāgavatam as well. </p><p>There are no other scriptures in the world in which God is treated as the son of a devotee. </p><p>Usually God is seen as the almighty father who supplies the demands of His sons. The great devotees, however, sometimes treat God as a son in their execution of devotional service. </p><p>The son demands, and the father and mother supply, and in supplying Kṛṣṇa the devotee becomes like a father or mother. </p><p>Instead of taking from God, we give to God. It was in this relationship that Kṛṣṇa’s mother, Yaśodā, told the Lord, “Here, eat this or You’ll die. Eat nicely.” </p><p>In this way Kṛṣṇa, although the proprietor of everything, depends on the mercy of His devotee. </p><p>This is a uniquely high level of friendship, in which the devotee actually believes himself to be the father or mother of Kṛṣṇa.</p><p>However, Lord Caitanya’s greatest gift was His teaching that Kṛṣṇa can be treated as one’s lover. </p><p>In this relationship the Lord becomes so much attached to His devotee that He expresses His inability to reciprocate. </p><p>Kṛṣṇa was so obliged to the gopīs, the cowherd girls of Vṛndāvana, that He felt unable to return their love. “I cannot repay your love,” He told them. “I have no more assets to give.” </p><p>Devotional service on this highest, most excellent platform of lover and beloved, which had never been given by any previous incarnation or ācārya, was given by Caitanya Mahāprabhu. </p><p>Therefore, Kṛṣṇadāsa Kavirāja, quoting Śrīla Rūpa Gosvāmī, writes in the fourth verse of his book, </p><p>“Lord Caitanya is Kṛṣṇa in a yellow complexion, and He is Śacīnandana, the son of mother Śacī. He is the most charitable personality because He came to deliver kṛṣṇa-prema, unalloyed love for Kṛṣṇa, to everyone. May you always keep Him in your hearts. It will be easy to understand Kṛṣṇa through Him.”</p><p>We have often heard the phrase “love of Godhead.” How far this love of Godhead can actually be developed can be learned from the Vaiṣṇava philosophy. </p><p>Theoretical knowledge of love of God can be found in many places and in many scriptures, but what that love of Godhead actually is and how it is developed can be found in the Vaiṣṇava literatures. </p><p>It is the unique and highest development of love of God that is given by Caitanya Mahāprabhu.</p><p>Even in this material world we can have a little sense of love. How is this possible? It is due to the presence of our original love of God. </p><p>Whatever we find within our experience within this conditioned life is situated in the Supreme Lord, who is the ultimate source of everything. </p><p>In our original relationship with the Supreme Lord there is real love, and that love is reflected pervertedly through material conditions. </p><p>Our real love is continuous and unending, but because that love is reflected pervertedly in this material world, it lacks continuity and is inebriating. </p><p>If we want real, transcendental love, we have to transfer our love to the supreme lovable object—Kṛṣṇa, the Supreme Personality of Godhead. </p><p>This is the basic principle of Kṛṣṇa consciousness.</p><p>In material consciousness we are trying to love that which is not at all lovable. We give our love to cats and dogs, running the risk that at the time of death we may think of them and consequently take birth in a family of cats or dogs. </p><p>Our consciousness at the time of death determines our next life. That is one reason why the Vedic scriptures stress the chastity of women- </p><p>If a woman is very much attached to her husband, at the time of death she will think of him, and in the next life she will be promoted to a man’s body. </p><p>Generally a man’s life is better than a woman’s because a man usually has better facilities for understanding the spiritual science.</p><p>But Kṛṣṇa consciousness is so nice that it makes no distincition between man and woman. </p><p>In the Bhagavad Gita As It Is (BG, Ch 9 text 32), Lord Kṛṣṇa says- </p><p>“Anyone who takes shelter of Me—whether a woman, śūdra, vaiśya or anyone else of low birth—is sure to achieve My association.” </p><p>This is Kṛṣṇa’s guarantee.</p><p><b>This means you must voluntarily choose to "always" remain with Krsna then He will reciprocate by never leaving you. This further means genuine loving exchanges and reciprocation will only have meaning when two are eternal involved on a "two way street."</b></p><p>Caitanya Mahāprabhu informs us that in every country and in every scripture there is some hint of love of Godhead. But no one knows what love of Godhead actually is. </p><p>The Vedic scriptures, however, are different in that they can direct the individual in the proper way to love God. </p><p>Other scriptures do not give information on how one can love God, nor do they actually define or describe what or who the Godhead actually is. </p><p>Although they officially promote love of Godhead, they have no idea how to execute it. But Caitanya Mahāprabhu gives a practical demonstration of how to love God in a conjugal relationship. </p><p>Taking the part of Śrīmatī Rādhārāṇī, Caitanya Mahāprabhu tried to love Kṛṣṇa as Rādhārāṇī loved Him. Kṛṣṇa was always amazed by Rādhārāṇī’s love. </p><p>“How does Rādhārāṇī give Me such pleasure?” He would ask. </p><p>In order to study Rādhārāṇī, Kṛṣṇa lived in Her role and tried to understand Himself. This is the secret of Lord Caitanya’s incarnation. Caitanya Mahāprabhu is Kṛṣṇa, but He has taken the mood and role of Rādhārāṇī to show us how to love Kṛṣṇa. Thus the author writes in the fifth verse, </p><p>“I offer my respectful obeisances unto the Supreme Lord, who is absorbed in Rādhārāṇī’s thoughts.”</p><p>This brings up the question of who Śrīmatī Rādhārāṇī is and what Rādhā-Kṛṣṇa is. </p><p>Actually Rādhā Kṛṣṇa is the exchange of love—but not ordinary love. </p><p>Kṛṣṇa has immense potencies, of which three are principal: the internal, the external and the marginal potencies. </p><p>In the internal potency there are three divisions-</p><p>samvit, </p><p>hlādinī,</p><p>sandhinī. </p><p>The hlādinī potency is Kṛṣṇa’s pleasure potency. </p><p>All living entities have this pleasure-seeking potency, for all beings are trying to have pleasure. </p><p>This is the very nature of the living entity. </p><p>At present we are trying to enjoy our pleasure potency by means of the body in the material condition. By bodily contact we are attempting to derive pleasure from material sense objects. </p><p>But we should not entertain the nonsensical idea that Kṛṣṇa, who is always spiritual, also tries to seek pleasure on this material plane. </p><p>In the Bhagavad-gītā Kṛṣṇa describes the material universe as a nonpermanent place full of miseries. </p><p>Why, then, would He seek pleasure in matter? He is the Super-soul, the supreme spirit, and His pleasure is beyond the material conception.</p><p>To learn how Kṛṣṇa enjoys pleasure, we must study the first nine cantos of Śrīmad Bhāgavatam, and then we should study the Tenth Canto, in which Kṛṣṇa’s pleasure potency is displayed in His pastimes with Rādhārāṇī and the damsels of Vraja. </p><p>Unfortunately, unintelligent people turn at once to the sports of Kṛṣṇa in the Daśama-skandha, the Tenth Canto of srimad Bhagavatam. </p><p>Kṛṣṇa’s embracing Rādhārāṇī or His dancing with the cowherd girls in the rāsa dance are generally not understood by ordinary men, because they consider these pastimes in the light of mundane lust. </p><p>They foolishly think that Kṛṣṇa is like themselves and that He embraces the gopīs just as an ordinary man embraces a young girl. </p><p>Some people thus become interested in Kṛṣṇa because they think that His religion allows indulgence in sex. </p><p>This is not kṛṣṇa-bhakti, love of Kṛṣṇa, but prākṛta-sahajiyā—materialistic lust.</p><p>To avoid such errors, we should understand what Rādhā and Kṛṣṇa actually are. </p><p>Rādhā and Kṛṣṇa display Their ⁵ through Kṛṣṇa’s internal energy. </p><p>The pleasure potency of Kṛṣṇa’s internal energy is a most difficult subject matter, and unless one understands what Kṛṣṇa is, one cannot understand it. </p><p>Kṛṣṇa does not take any pleasure in this material world, but He has a pleasure potency. </p><p>Because we are part and parcel of Kṛṣṇa, the pleasure potency is within us also, but we are trying to exhibit that pleasure potency in matter. Kṛṣṇa, however, does not make such a vain attempt. </p><p>The object of Kṛṣṇa’s pleasure potency is Rādhārāṇī; Kṛṣṇa exhibits His potency as Rādhārāṇī and then engages in loving affairs with Her. </p><p>In other words, Kṛṣṇa does not take pleasure in this external energy but exhibits His internal energy, His pleasure potency, as Rādhārāṇī and then enjoys with Her. </p><p>Thus Kṛṣṇa manifests Himself as Rādhārāṇī in order to enjoy His internal pleasure potency. </p><p>Of the many extensions, expansions and incarnations of the Lord, this pleasure potency is the foremost and chief.</p><p>It is not that Rādhārāṇī is separate from Kṛṣṇa. Rādhārāṇī is also Kṛṣṇa, for there is no difference between the energy and the energetic. </p><p>Without energy, there is no meaning to the energetic, and without the energetic, there is no energy. </p><p>Similarly, without Rādhā there is no meaning to Kṛṣṇa, and without Kṛṣṇa there is no meaning to Rādhā. </p><p>Because of this, the Vaiṣṇava philosophy first of all pays obeisances to and worships the internal pleasure potency of the Supreme Lord. </p><p>Thus the Lord and His potency are always referred to as Rādhā-Kṛṣṇa. </p><p>Similarly, those who worship Nārāyaṇa first of all utter the name of Lakṣmī, as Lakṣmī-Nārāyaṇa. </p><p>Similarly, those who worship Lord Rāma first of all utter the name of Sītā. In any case—Sītā-Rāma, Rādhā-Kṛṣṇa, Lakṣmī-Nārāyaṇa—the potency always comes first.</p><p>Rādhā and Kṛṣṇa are one, and when Kṛṣṇa desires to enjoy pleasure, He manifests Himself as Rādhārāṇī. </p><p>The spiritual exchange of love between Rādhā and Kṛṣṇa is the actual display of Kṛṣṇa’s internal pleasure potency. </p><p>Although we speak of “when” Kṛṣṇa desires, just when He did desire we cannot say. </p><p>We only speak in this way because in conditioned life we take it that everything has a beginning; however, in spiritual life everything is absolute, and so there is neither beginning nor end.</p><p>Yet in order to understand that Rādhā and Kṛṣṇa are one and that They also become divided, the question “When?” automatically comes to mind. </p><p>When Kṛṣṇa desired to enjoy His pleasure potency, He manifested Himself in the separate form of Rādhārāṇī, and when He wanted to understand Himself through the agency of Rādhā, He united with Rādhārāṇī, and that unification is called Lord Caitanya. </p><p>This is all explained by Śrīla Kṛṣṇadāsa Kavirāja in the fifth verse of the Caitanya Caritāmṛta.</p><p>In the next verse the author further explains why Kṛṣṇa assumed the form of Caitanya Mahāprabhu. Kṛṣṇa desired to know the glory of Rādhā’s love. </p><p>“Why is She so much in love with Me?” Kṛṣṇa asked. “What is My special qualification that attracts Her so? And what is the actual way in which She loves Me?” </p><p>It seems strange that Kṛṣṇa, as the Supreme, should be attracted by anyone’s love. </p><p>A man searches after the love of a woman because he is imperfect—he lacks something. </p><p>The love of a woman, that potency and pleasure, is absent in man, and therefore a man wants a woman. </p><p>But this is not the case with Kṛṣṇa, who is full in Himself. Thus Kṛṣṇa expressed surprise: </p><p>“Why am I attracted by Rādhārāṇī? And when Rādhārāṇī feels My love, what is She actually feeling?” </p><p>To taste the essence of that loving exchange, Kṛṣṇa made His appearance in the same way that the moon appears on the horizon of the sea. </p><p>Just as the moon was produced by the churning of the sea, by the churning of spiritual loving affairs the moon of Caitanya Mahāprabhu appeared. </p><p>Indeed, Lord Caitanya’s complexion was golden, just like the luster of the moon. </p><p>Although this is figurative language, it conveys the meaning behind the appearance of Caitanya Mahāprabhu. </p><p>The full significance of His appearance will be explained in later chapters.</p><p>After offering respects to Lord Caitanya, Kṛṣṇadāsa Kavirāja begins offering them to Lord Nityānanda in the seventh verse of the Caitanya Caritāmṛta. </p><p>The author explains that Lord Nityānanda is Balarāma, who is the origin of Mahā-Viṣṇu. </p><p>Kṛṣṇa’s first expansion is Balarāma, a portion of whom is manifested as Saṅkarṣaṇa, who then expands as Pradyumna. In this way so many expansions take place. </p><p>Although there are many expansions, Lord Śrī Kṛṣṇa is the origin, as confirmed in the Brahma-saṁhitā. </p><p>He is like the original candle, from which many thousands and millions of candles are lit. </p><p>Although any number of candles can be lit, the original candle still retains its identity as the origin. </p><p>In this way Kṛṣṇa expands Himself into so many forms, and all these expansions are called viṣṇu-tattva. </p><p>Viṣṇu is a large light, and we are small lights, but all are expansions of Kṛṣṇa.</p><p>When it is necessary to create the material universes, Viṣṇu expands Himself as Mahā-Viṣṇu. Mahā-Viṣṇu lies down in the Causal Ocean and breathes all the universes from His nostrils. </p><p>Thus from Mahā-Viṣṇu and the Causal Ocean spring all the universes, and all these universes, including ours, float in the Causal Ocean. </p><p>In this regard there is the story of Vāmana, who, when He took three steps, stuck His foot through the covering of this universe. </p><p>Water from the Causal Ocean flowed through the hole that His foot made, and it is said that that water became the, the Ganges is accepted as the most sacred water of Viṣṇu and is worshiped by all Hindus, from the Himalayas down to the Bay of Bengal.</p><p>Mahā-Viṣṇu is actually an expansion of Balarāma, who is Kṛṣṇa’s first expansion and, in the Vṛndāvana pastimes, His brother. In the mahā-mantra—</p><p>Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare</p><p>The word “Rāma” refers to Balarāma. Since Lord Nityānanda is Balarāma, “Rāma” also refers to Lord Nityānanda. Thus Hare Kṛṣṇa, Hare Rāma addresses not only Kṛṣṇa and Balarāma but Lord Caitanya and Lord Nityānanda as well.</p><p>The subject matter of the Caitanya Caritāmṛta primarily deals with what is beyond this material creation. </p><p>The cosmic material expansion is called māyā, illusion, because it has no eternal existence. </p><p>Because it is sometimes manifested and sometimes not, it is regarded as illusory. But beyond this temporary manifestation is a higher nature, as indicated in the Bhagavad-gītā (BG, Ch 8 text 20)-</p><p>paras tasmāt tu bhāvo ’nyo ’vyakto ’vyaktāt sanātanaḥ</p><p>yaḥ sa sarveṣu bhūteṣu naśyatsu na vinaśyati</p><p>“Yet there is another unmanifested nature, which is eternal and is transcendental to this manifested and unmanifested matter. It is supreme and is never annihilated. When all in this world is annihilated, that part remains as it is.” </p><p>The material world has a manifested state (vyakta) and a potential, unmanifested state (avyakta). </p><p>The supreme nature is beyond both the manifested and the unmanifested material nature. </p><p>This superior nature can be understood as the living force, which is present in the bodies of all living creatures. </p><p>The body itself is composed of inferior nature, matter, but it is the superior nature that is moving the body. </p><p>The symptom of that superior nature is consciousness. </p><p>Thus in the spiritual world, where everything is composed of the superior nature, everything is conscious. </p><p>In the material world there are inanimate objects that are not conscious, but in the spiritual world nothing is inanimate. </p><p>There a table is conscious, the land is conscious, the trees are conscious—everything is conscious (because of the presence of yhe individual eternal jiva-souls).</p><p>It is not possible to imagine how far this material manifestation extends. </p><p>In the material world everything is calculated by imagination or by some imperfect method, but the Vedic literatures give real information of what lies beyond the material universe. </p><p>Since it is not possible to obtain information of anything beyond this material nature by experimental means, those who believe only in experimental knowledge may doubt the Vedic conclusions, for such people cannot even calculate how far this universe extends, nor can they reach far into the universe itself. </p><p>That which is beyond our power of conception is called acintya, inconceivable. It is useless to argue or speculate about the inconceivable. </p><p>If something is truly inconceivable, it is not subject to speculation or experimentation. </p><p>Our energy is limited, and our sense perception is limited; therefore we must rely on the Vedic conclusions regarding that subject matter which is inconceivable. </p><p>Knowledge of the superior nature must simply be accepted without argument. How is it possible to argue about something to which we have no access? </p><p>The method for understanding transcendental subject matter is given by Lord Kṛṣṇa Himself in the Bhagavad-gītā, where Kṛṣṇa tells Arjuna at the beginning of the Fourth Chapter-</p><p>imaṁ vivasvate yogaṁ proktavān aham avyayam</p><p>vivasvān manave prāha manur ikṣvākave ’bravīt</p><p>“I instructed this imperishable science of yoga to the sun-god, Vivasvān, and Vivasvān instructed it to Manu, the father of mankind, and Manu in turn instructed it to Ikṣvāku.” <b>(BG, Ch 4 text 1) </b></p><p>This is the method of paramparā, or disciplic succession. Similarly, Śrīmad-Bhāgavatam explains that Kṛṣṇa imparted knowledge into the heart of Brahmā, the first created being within the universe. </p><p>Brahmā imparted those lessons to his disciple Nārada, and Nārada imparted that knowledge to his disciple Vyāsadeva. </p><p>Vyāsadeva imparted it to Madhvācārya, and from Madhvācārya the knowledge came down to Mādhavendra Purī and then to Īśvara Purī, and from him to Caitanya Mahāprabhu.</p><p>One may ask that if Caitanya Mahāprabhu is Kṛṣṇa Himself, then why did He need a spiritual master? </p><p>Of course He did not need a spiritual master, but because He was playing the role of ācārya (one who teaches by example), He accepted a spiritual master. </p><p>Even Kṛṣṇa Himself accepted a spiritual master, for that is the system. </p><p>In this way the Lord sets the example for men. We should not think, however, that the Lord takes a spiritual master because He is in want of knowledge. He is simply stressing the importance of accepting the disciplic succession. </p><p>The knowledge of that disciplic succession actually comes from the Lord Himself, and if the knowledge descends unbroken, it is perfect. </p><p>Although we may not be in touch with the original personality who first imparted the knowledge, we may receive the same knowledge through this process of transmission. </p><p>In Śrīmad Bhāgavatam it is stated that Kṛṣṇa, the Absolute Truth, the Personality of Godhead, transmitted transcendental knowledge into the heart of Brahmā. </p><p>This, then, is one way knowledge is received—through the heart. Thus there are two processes by which one may receive knowledge: </p><p>One depends directly upon the Supreme Personality of Godhead, who is situated as the Supersoul within the heart of all living entities, and the other depends upon the guru, or spiritual master, who is an expansion of Kṛṣṇa. </p><p>Thus Kṛṣṇa transmits information both from within and from without. We simply have to receive it. If knowledge is received in this way, it doesn’t matter whether it is inconceivable or not.</p><p>In Śrīmad Bhāgavatam there is a great deal of information given about the Vaikuṇṭha planetary systems, which are beyond the material universe. </p><p>Similarly, a great deal of inconceivable information is given in the Caitanya Caritāmṛta. </p><p>Any attempt to arrive at this information through experimental knowledge will fail. The knowledge simply has to be accepted. </p><p>According to the Vedic method, śabda, or transcendental sound, is regarded as evidence. Sound is very important in Vedic understanding, for, if it is pure, it is accepted as authoritative. </p><p>Even in the material world we accept a great deal of information sent thousands of miles by telephone or radio. In this way we also accept sound as evidence in our daily lives. </p><p>Although we cannot see the informant, we accept his information as valid on the basis of sound. Sound vibration, then, is very important in the transmission of Vedic knowledge.</p><p>The Vedas inform us that beyond this cosmic manifestation there are extensive planets in the spiritual sky. </p><p>This material manifestation is regarded as only a small portion of the total creation. </p><p>The material manifestation includes not only this universe but innumerable others as well, but all the material universes combined constitute only one fourth of the total creation. </p><p>The remaining three fourths is situated in the spiritual sky. In that sky innumerable planets float, and these are called Vaikuṇṭhalokas. </p><p>In every Vaikuṇṭhaloka, Nārāyaṇa presides with His four expansions- </p><p>Saṅkarṣaṇa, </p><p>Pradyumna, </p><p>Aniruddha, </p><p>Vasudeva.</p><p>In this material world sex is required to produce children, but in the spiritual world a man can produce as many children as he likes without having to take help from his wife. </p><p>So there is no sex there. Because we have no experience with spiritual energy, we think that Brahmā’s birth from the navel of Viṣṇu is simply a fictional story. </p><p>We are not aware that spiritual energy is so powerful that it can do anything and everything. Material energy is dependent on certain laws, but spiritual energy is fully independent.</p><p>Countless universes reside like seeds within the skin pores of Mahā-Viṣṇu, and when He exhales, they are all manifested. </p><p>In the material world we have no experience of such a thing, but we do experience a perverted reflection in the phenomenon of perspiration. </p><p>We cannot imagine, however, the duration of one breath of Mahā-Viṣṇu, for within one breath all the universes are created and annihilated. </p><p>This is stated in the Brahma saṁhitā. </p><p>Lord Brahmā lives only for the duration of one breath of Mahā-Viṣṇu, and according to our human time scale, 4 billion 320 million human years constitute only twelve hours for Brahmā's day, and the same amount of time for Brahma's night, which means a full 24 hour day of Brahma is 8 billion 640 million human years.</p><p><b>Only in the "day-time hours" from "sunrise to sunset" do the 1000 Maha-yugas exist. At night-time (sunset to sunrise) while Brahma sleeps, there are no Maha-yugas. </b><b>Each Maha-yuga is made up of four yugas-</b></p><p><b>Satya-yuga</b> (1,728,000 human years long),</p><p><b>Treta-yuga</b> (1,296,000 human years long),</p><p><b>Dvarpara-yuga</b> (864,000 human years long</p><p><b>Kali-yuga</b> (432,000 human years long).</p><p><b>Brahmā lives one hundred of his years (311 trillion and 40 billion human years). </b></p><p>The whole life of Brahmā is contained within one breath of Mahā-Viṣṇu. </p><p>Thus it is not possible for us to imagine the breathing power of Mahā-Viṣṇu, who is but a partial manifestation of Lord Nityānanda. </p><p>This the author of the Caitanya Caritāmṛta explains in the ninth verse.</p><p>In the tenth and eleventh verses Kṛṣṇadāsa Kavirāja describes Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu, successive plenary expansions of Mahā-Viṣṇu. </p><p>Brahmā appears upon a lotus growing from the navel of Garbhodakaśāyī Viṣṇu, and within the stem of that lotus are so many planetary systems. </p><p>Then Brahmā creates the whole of human society, animal society—everything. Kṣīrodakaśāyī Viṣṇu lies on the milk ocean within the universe, of which He is the controller and maintainer. </p><p>Thus Brahmā is the creator, Viṣṇu is the maintainer, and when the time for annihilation arrives, Śiva will finish everything.</p><p>In the first eleven verses of the Caitanya caritāmṛta, Kṛṣṇadāsa Kavirāja Gosvāmī thus discusses Lord Caitanya Mahāprabhu as Śrī Kṛṣṇa Himself, the Supreme Personality of Godhead, and Lord Nityānanda as Balarāma, the first expansion of Kṛṣṇa. </p><p>Then in the twelfth and thirteenth verses he describes Advaitā-acārya, who is another principal associate of Lord Caitanya Mahāprabhu’s and an incarnation of Mahā-Viṣṇu. </p><p>Thus Advaitā acārya is also the Lord, or, more precisely, an expansion of the Lord. </p><p>The word advaita means “nondual,” and His name is such because He is nondifferent from the Supreme Lord. He is also called ācārya, teacher, because He disseminated Kṛṣṇa consciousness. </p><p>In this way He is just like Caitanya Mahāprabhu. Although Lord Caitanya is Śrī Kṛṣṇa Himself, He appeared as a devotee to teach people in general how to love Kṛṣṇa. </p><p>Similarly, although Advaitā acārya is the Lord, He appeared just to distribute the knowledge of Kṛṣṇa consciousness. Thus He is also the Lord incarnated as a devotee.</p><p>In the pastimes of Lord Caitanya, Kṛṣṇa is manifested in five different features, known as the pañca-tattva, to whom Śrīla Kṛṣṇadāsa Kavirāja offers his obeisances in the fourteenth verse of the Caitanya Caritāmṛta. </p><p>Kṛṣṇa and His associates appear as devotees of the Supreme Lord in the form of Śrī Kṛṣṇa Caitanya, Śrī Nityānanda Prabhu, Śrī Advaitā-acārya, Śrī Gadādhara Prabhu and Śrīvāsa Prabhu. </p><p>In all cases, Caitanya Mahāprabhu is the source of energy for all His devotees. </p><p>Since this is the case, if we take shelter of Caitanya Mahāprabhu for the successful execution of Kṛṣṇa consciousness, we are sure to make progress. </p><p>In a devotional song, Narottama dāsa Ṭhākura sings, </p><p>“My dear Lord Caitanya, please have mercy upon me. There is no one who is as merciful as You. My plea is most urgent because Your mission is to deliver all fallen souls, and no one is more fallen than I. Therefore I beg priority.”</p><p>With verse 15, Kṛṣṇadāsa Kavirāja Gosvāmī begins offering his obeisances directly to Kṛṣṇa Himself. </p><p>Kṛṣṇadāsa Kavirāja was an inhabitant of Vṛndāvana and a great devotee. He had been living with his family in Katwa, a small town in the district of Burdwan, in Bengal. He worshiped Rādhā-Kṛṣṇa with his family, and once when there was some misunderstanding among his family members about devotional service, he was advised by Nityānanda Prabhu in a dream to leave home and go to Vṛndāvana. Although he was very old, he started out that very night and went to live in Vṛndāvana. While he was there, he met some of the Gosvāmīs, principal disciples of Lord Caitanya Mahāprabhu. </p><p>He was requested to write the Caitanya Caritāmṛta by the devotees of Vṛndāvana. Although he began this work at a very old age, by the grace of Lord Caitanya he finished it. </p><p>Today it remains the most authoritative book on Caitanya Mahāprabhu’s philosophy and life.</p><p>When Kṛṣṇadāsa Kavirāja Gosvāmī was living in Vṛndāvana, there were not very many temples. </p><p>At that time the three principal temples were those of Madana-mohana, Govindajī and Gopīnātha. </p><p>As a resident of Vṛndāvana, Kṛṣṇadāsa Kavirāja offers his respects to the Deities in these temples and requests God’s favor: </p><p>“My progress in spiritual life is very slow, so I’m asking Your help.” </p><p>In the fifteenth verse of the Caitanya Caritāmṛta, Kṛṣṇadāsa offers his obeisances to the Madana-mohana vigraha, the Deity who can help us progress in Kṛṣṇa consciousness. </p><p>In the execution of Kṛṣṇa consciousness, our first business is to know Kṛṣṇa and our relationship with Him. </p><p>To know Kṛṣṇa is to know one’s self, and to know one’s self is to know one’s relationship with Kṛṣṇa. </p><p>Since this relationship can be learned by worshiping the Madana-mohana vigraha, Kṛṣṇadāsa Kavirāja Gosvāmī first establishes his relationship with Him.</p><p>When this is established, in the sixteenth verse Kṛṣṇadāsa offers his obeisances to the functional Deity, Govinda. </p><p>The Govinda Deity is called the functional Deity because He shows us how to serve Rādhā and Kṛṣṇa. </p><p>The Madana-mohana Deity simply establishes that “I am Your eternal servant.” With Govinda, however, there is actual acceptance of service. Govinda resides eternally in Vṛndāvana. </p><p>In the spiritual world of Vṛndāvana the buildings are made of touchstone, the cows are known as surabhi cows, givers of abundant milk, and the trees are known as wish-fulfilling trees, for they yield whatever one desires. </p><p>In Vṛndāvana Kṛṣṇa herds the surabhi cows, and He is worshiped by hundreds and thousands of gopīs, cowherd girls, who are all goddesses of fortune. </p><p>When Kṛṣṇa descends to the material world, this same Vṛndāvana descends with Him, just as an entourage accompanies an important personage. </p><p>Because when Kṛṣṇa comes His land also comes, Vṛndāvana is considered to exist beyond the material world. </p><p>Therefore devotees take shelter of the Vṛndāvana in India, for it is considered to be a replica of the original Vṛndāvana. </p><p>Although one may complain that no kalpa-vṛkṣa, wish-fulfilling trees, exist there, when the Gosvāmīs were there, kalpa-vṛkṣa were present. </p><p>It is not that one can simply go to such a tree and make demands; one must first become a devotee. </p><p>The Gosvāmīs would live under a tree for one night only, and the trees would satisfy all their desires. For the common man this may all seem very wonderful, but as one makes progress in devotional service, all this can be realized.</p><p>Vṛndāvana is actually experienced as it is by persons who have stopped trying to derive pleasure from material enjoyment. </p><p>“When will my mind become cleansed of all hankering for material enjoyment so I will be able to see Vṛndāvana?” </p><p>one great devotee asks. The more Kṛṣṇa conscious we become and the more we advance, the more everything is revealed as spiritual. </p><p>Thus Kṛṣṇadāsa Kavirāja Gosvāmī considered the Vṛndāvana in India to be as good as the Vṛndāvana in the spiritual sky, and in the sixteenth verse of the Caitanya Caritāmṛta he describes Rādhārāṇī and Kṛṣṇa as seated beneath a wish-fulfilling tree in Vṛndāvana, on a throne decorated with valuable jewels.</p><p>There Kṛṣṇa’s dear gopī friends serve Rādhā and Kṛṣṇa by singing, dancing, offering betel nuts and refreshments, and decorating Their Lordships with flowers. </p><p>Even today in India people decorate swinging thrones and re-create this scene during the month of July-August. </p><p>Generally at that time people go to Vṛndāvana to offer their respects to the Deities there.</p><p>Finally Kṛṣṇadāsa Kavirāja Gosvāmī offers his blessings to his readers in the name of the Gopīnātha Deity, who is Kṛṣṇa as master and proprietor of the gopīs. </p><p>When Kṛṣṇa played upon his flute, all the gopīs, or cowherd girls, were attracted by the sound and left their household duties, and when they came to Him, He danced with them. </p><p>These activities are all described in the Tenth Canto of Śrīmad Bhāgavatam. These gopīs were childhood friends of Kṛṣṇa, and many were married, for in India the girls are generally married by the age of twelve. </p><p>The boys, however, are not married before eighteen, so Kṛṣṇa, who was fifteen or sixteen at the time, was not married. Nonetheless, He called these girls from their homes and invited them to dance with Him. </p><p>That dance is called the rāsa-līlā dance, and it is the most elevated of all the Vṛndāvana pastimes. </p><p>Kṛṣṇa is therefore called Gopīnātha because He is the beloved master of the gopīs.</p><p>Kṛṣṇadāsa Kavirāja Gosvāmī petitions the blessings of Lord Gopīnātha: </p><p>“May that Gopīnātha, the master of the gopīs, Kṛṣṇa, bless you. May you become blessed by Gopīnātha.” </p><p>The author of the Caitanya Caritāmṛta prays that just as Kṛṣṇa attracted the gopīs by the sweet sound of His flute, He will also attract the reader’s mind by that transcendental vibration."<b>(From CC Ādi-līlā).</b>.*^*..</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjPvxODhwbktgsbLALgwxpYaDliXBomHuWB_FoAHMLAgQOovnN05u-ZnTTanT5lPqKxK-ZE0TbbGSuNyBvPx_LsTakS6aU2MnVE2UcuzoGB-Vpw33jEhANVEooGi1zTn50jIMKvTgu3G8DwFZ6XLwwwIMKk6fKVGRKFMxzTGJQpi0cLAmeiCOKw4LG3/s866/FB_IMG_1708495941058.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="866" data-original-width="720" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjPvxODhwbktgsbLALgwxpYaDliXBomHuWB_FoAHMLAgQOovnN05u-ZnTTanT5lPqKxK-ZE0TbbGSuNyBvPx_LsTakS6aU2MnVE2UcuzoGB-Vpw33jEhANVEooGi1zTn50jIMKvTgu3G8DwFZ6XLwwwIMKk6fKVGRKFMxzTGJQpi0cLAmeiCOKw4LG3/w333-h400/FB_IMG_1708495941058.jpg" width="333" /></a></div><br /><div class="separator" style="clear: both; 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All the plenary expansions are one and the same Viṣṇu-tattva however, there is no difference in Their potency."<b>(SB, Canto 3 Ch 1 Text 34)</b></p><p>Krsna is likened to the original candle that lights all other candles of the same luminosity.</p><p>Only Kṛṣṇa has all of His 64 qualities in full all the time, unlike all the other variety of living entities like-</p><p><b>1 -</b> <b>Visnu-tattva</b> (Balarama, Visnu, Narayana, Maha-Visnu, Garbhodakashayi Visnu, Paramatma) exhibits 60 of 64 or 93.75% </p><p><b>2</b> <b>-</b> <b>Visnu-"sakti"-tattva</b> (Radharani and Her eternal associates or internal potency exhibits 60 of the 64 also 93.75% </p><p><b>3 - Siva-tattva</b> (Lord Siva) exhibits 55 of the 64 or 85.938%</p><p><b>4 - The Jiva-tattvas,</b> (marginal living entities or jiva-souls) exhibits 50 of the 64 which is 78.125%. </p><p>Krsna, as His original infinite Form, has 64 qualities of which 4 of those are unique to only Kṛṣṇa, only partially exhibited by some Visnu-tattva expansions.</p><p><b>Srila Prabhupada</b> - "Kṛṣṇa is the original Supreme Personality of Godhead, and Baladeva (Balarama) is Kṛṣṇa's immediate expansion. Because Kṛṣṇa NEVER leaves Vṛndāvana, all the forms of Kṛṣṇa that appear elsewhere are His expansions." <b>(BG, Ch 10 Text 37)</b></p><p>Kṛṣṇa’s first expansion is Balarama, from Balarama ALL the other Visnu-tattva expansions who each have their own unique name, originate.</p><p>When the "original" Krsna wants to enter the material creation to perform His pastimes in the Vrindavana, a facsimile of the spiritual world, it is His Visnu-tattva expansion, who is an expansion of Balarāma, who plays the part of Kṛṣṇa. </p><p>In other words, it is a Visnu-tattva tattva expansion of Balarāma who performs those "Kṛṣṇa pastimes" or lilas.</p><p>In other words, because the original infinite Kṛṣṇa NEVER leaves Vṛndāvana, His Visnu-tattva expansion (coming from Balarāma), plays the part of the original Kṛṣṇa in the material creation and includes killing demons there.</p><p>When Kṛṣṇa wants to enter the Vaikuntha planets, and the material creation, He first expands Himself as Balarāma (His older brother in Vṛndāvana Lila) and from Balarama, all Visnu-tattva expansions manifest.</p><p>Visnu-tattva is an expansion of Balarāma, it is the Visnu-tattva expansion who plays the part of the two-armed Krsna outside of the spiritual world, who enters the material creation and kills many demons.</p><p>Such killing of demons do not happen in the original Vṛndāvana in the spiritual worlds, it only happens in the "facsimile of the original Vṛndāvana" that is in the material creation that is almost non different than the original.</p><p>All Visnu-tattva/Narayana expansion do not have those 4 extra qualities Krsna has always. </p><p>Therefore, Krsna is always the Supreme Personality of Godhead and cause of all causes and expands Himself into innumerable categories of living entities - from Visnu-tattva, to Visnu-sakti-tattva, to Siva-tattva, to jiva-tattva (jiva-souls)</p><p><b>Of all the living entities, the ones who are almost equal to Krsna are called Visnu-tattva (Balarama etc) and Visnu-"sakti"-tattva (Radharani and Her eternal unlimited associates)</b></p><p>While other living entities like the marginal living entities (jiva-souls), are separated and therefore more independent from Krsna than His Visnu-tattva and Visnu-"sakti"-tattva expansions.</p><p>The jiva-souls have their own unique independent personality, character and identity separate from Krsna's Personality. </p><p>The individual jiva-souls each have their own unique ability of independent self expression, this allows the to voluntarily contribute in a unique creative manner serving who thinks for themselves and never told how and what to think or do.</p><p>The jiva-souls therefore, have their own unique "sense of being an independent PERSON," who can express themselves in the way they choose to voluntarily serve Radha and Krsna, or even reject Them.</p><p><b>In the spiritual world Maya or the material energy, does not exist, so the individual jiva-souls can NEVER be tempted by Maya or material energy on the Vaikuntha planets, or in Krsna's central Abode of Goloka Vrindavana. </b></p><p>However, what does eternally exist in the spiritual world is free will or v self-expression which is the only cause of fall down from the Vaikuntha planets and Goloka-Vrindavana.</p><p>As explained above, Lord Siva (Siva-tattva), is neither Visnu-tattva or jiva-tattva (jiva-soul) but is in a league of his own with his followers.</p><p><b>All are Krsna's expansions, each have a portion of His 64 qualities however, only Kṛṣṇa has all 64 qualities in full all the time.</b></p><p><b>As a reminder-</b></p><p><b>Visnu-tattva</b> <b>and Visnu-"sakti"-tattva </b>expansions have 60 of Krsna's 64 qualities which is 93.75%. </p><p><b>Siva-tattva</b> expansion has 55 of Krsna's 64 qualities which is 85.938%.</p><p><b>Jiva-tattvas (jiva-souls)</b> expansions have 50 of Krsna's 64 qualities which is 78.125%.</p><p>Being all-powerful and the cause of all causes, Krsna can expand Himself into unlimited Forms with the same power and characteristics He possesses, without diminishing Himself in anyway.×<×.</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjhGQJzHFzymkLJl-1lq-A8Qn_kcZyhV8mMjtafIJV8UE5IevXswzZmqzfV190Iq8N_SMuJBEZTuTCUGQksmxm9MoanNB0GJ6MS97DnQs9AKOTWgmnBZhkcrfHdVoo-4vJl99U6nRFJyNDNxSnnEqlP3ob4N15fahwsJd-WFaoaJQ9v8cm2okjK81GD/s1005/FB_IMG_1708257283609.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1005" data-original-width="953" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjhGQJzHFzymkLJl-1lq-A8Qn_kcZyhV8mMjtafIJV8UE5IevXswzZmqzfV190Iq8N_SMuJBEZTuTCUGQksmxm9MoanNB0GJ6MS97DnQs9AKOTWgmnBZhkcrfHdVoo-4vJl99U6nRFJyNDNxSnnEqlP3ob4N15fahwsJd-WFaoaJQ9v8cm2okjK81GD/w379-h400/FB_IMG_1708257283609.jpg" width="379" /></a></div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiPE3jzic2UCIb1IdSM815IWmiMGqAIib2Tcu1HUOeRgvciHUFcKDrscluH7Gt_mASW613CBe90v-LG_w1KO5HJyWsElPISVS8CmVNOE5ul3lOd9fN1ObpalDJBhro0qqo5j3wqcdnloPCJBVW3ouszZpptuh9Ifo3ugtfqEhszaoTuHxkxsnSxBIMr/s550/FB_IMG_1708257291451.jpg" style="margin-left: 1em; 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nor in the future shall any of us cease to be."<b> (BG, Ch 2 text 12, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is</b> - "As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change." <b>(BG, Ch 2 text 13, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is -</b> "O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed." <b>(BG, Ch 2 text 14, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is</b> - "O best among men [Arjuna], the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation." <b>(BG, Ch 2 text 15, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is -</b> “Those who are seers of the truth have concluded that of the nonexistent [the material body] there is no endurance and of the eternal [the soul] there is no change. This they have concluded by studying the nature of both."<b> (BG, Ch 2 text 16, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is</b> - “That which pervades the entire body you should know to be indestructible. No one is able to destroy that imperishable soul." <b>(BG, Ch 2 text 17, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is</b> - “The material body of the indestructible, immeasurable and eternal living entity is sure to come to an end; therefore, fight, O descendant of Bharata."<b> (BG, Ch 2 text 18, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is -</b> “Neither he who thinks the living entity the slayer nor he who thinks it slain is in knowledge, for the self slays not nor is slain." <b>(BG, Ch 2 text 19, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is</b> - "For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain." <b>(BG Ch 2 text 20 "corrected" 1983 edition)</b></p><p><b>Bhagavad Gita As It Is</b> - "O Pārtha, how can a person who knows that the soul is indestructible, eternal, unborn and immutable kill anyone or cause anyone to kill?" <b>(BG, Ch 2 text 21, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is</b> - "As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones." <b>(BG, Ch 2 text 22, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is</b> - "The soul can never be cut to pieces by any weapon, nor burned by fire, nor moistened by water, nor withered by the wind." <b>(BG, Ch 2 text 23, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is </b>- "This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, present everywhere, unchangeable, immovable and eternally the same." <b>(BG, Ch 2 text 24, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is</b> - "It is said that the soul is invisible, inconceivable and immutable. Knowing this, you should not grieve for the material body."<b> (BG, Ch 2 text 25, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is -</b> "If, however, you think that the soul [or the symptoms of life] is always born and dies forever, you still have no reason to lament, O mighty armed."<b> (BG, Ch 2 text 26, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is</b> - "One who has taken his birth is sure to die, and after death one is sure to take birth again. Therefore, in the unavoidable discharge of your duty, you should not lament." <b>(BG, Ch 2 text 27, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is</b> - "All created beings are unmanifest in their beginning, manifest in their interim state, and unmanifest again when annihilated. So what need is there for lamentation?" <b>(BG, Ch 2 text 28, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is -</b> "Some look on the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all." <b>(BG, Ch 2 text 29, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is </b>- "O descendant of Bharata, he who dwells in the material body can never be slain. Therefore, you need not grieve for any living being." <b>(BG, Ch 2 text 30, 1983 edition)</b></p><p><b>All individual jīva-souls are ETERNAL persons therefore there are no new jiva-souls being created because they have ALWAYS existed meaning they are beginningless and endless.</b></p><p><b>Srila Prabhupada</b> – "There are no new souls, new and old are due to this material body, but the jiva-soul is never born and never dies, so if there is no birth, how can there be new souls?" <b>(Letter to Jagadisa dasa 9th July 1970)</b></p><p><b>The individual jiva-souls are eternal spiritual living PERSONS who can never be destroyed, terminated, divided into pieces or extinguished because they are indestructible. </b></p><p>Srila Prabhupada explains on the "Happening record Album" recorded in New York City December 1966, that we are all originally and infinitely Krsna conscious living entities. </p><p><b>The individual jiva-souls are NOT originally from an impersonal origin, the jiva-souls have no origin or beginning point because they have ALWAYS existed as explained above.</b></p><p>Also, the marginal potency, energy or plane, is NOT a place where the individual jiva-soul originated from from. </p><p>The "marginal" energy above is a "collective" of "individual jiva-souls" called the "marginal living entities" who are in their own category of living entities different from the other categories of living entites called </p><p>Visnu-tattva, (direct expansions of Krsna) </p><p>Visnu-"sakti"-tattva (Krsna's internal energy represented by Srimati Radharani. </p><p>Siva-tattva is Lord Siva who is in a mysterious league of his own and Krsna’s greatest devotee.</p><p><b>The marginal living entities (jiva-souls) in the spiritual world, can always reject Krsna if they choose by making their "desires" self centred instead of Kṛṣṇa centred. </b></p><p>Such self centred desires forces the jiva-souls out of the spiritual world and places them in the material world without even knowing what the material world is.</p><p>The jiva-souls ALWAYS have desires and choice of what they want to do voluntarily serving Krsna, but now those same desires are not for Krsna, they are now celf centred. </p><p>So, choosing to be separate from Krsna means the fallen jiva-souls put themselves in the center, instead of Krsna.</p><p>The jiva-soul's desires ALWAYS remain, but now the "direction" of those desires are different, they are no longer Krsna centred, they are self centred. </p><p><b>For an eternity in the spiritual world the jiva-soul's desires have always had Krsna in the centre. The jiva-souls have chosen to do this because they eternally have their free will.</b></p><p>However, when a jiva-souls direct their "desires" to be self centred instead of Krsna centred, then their separation from Kṛṣṇa begins.</p><p>In the spiritual world Kṛṣṇa is all the jiva-souls know, they have no knowledge there is a material world or impersonal brahmajyoti while in the spiritual world with Krsna in the centre within His eternal pastimes.</p><p>The fact is, the choice by the jiva-souls to leave Krsna begins on the Vaikuntha planets, or in Goloka Vrindavana due to "free will."</p><p>Free will "eternally" exists on both the Vaikuntha planets and Goloka-Vrindavana and allows the jiva-souls to voluntarily express themselves as the unique individual independent living entity they always are who can choose to serve Krsna or reject Him. </p><p>Rejecting Krsna the individual jiva-soul's desires (their choices) are now centred around themselves to experience "life" instead of Krsna. </p><p>The jiva-souls can do as they please otherwise free will has no meaning. </p><p>After all the jīva-souls choose to leave the spiritual planets because they want to imitate Krsna and be in His place.</p><p>The spiritual world is always in the "eternal presence" of Krsna and NEVER governed by the temporary material creations "past, present and future" that only exists in the decaying material creation.</p><p>Only in the spiritual world's of the Vaikuṇṭha planets and Goloka Vrindavana, does the full potential of the individual jiva-soul's exist, fully realized and expressed there. </p><p>Therefore, it is a nonsense philosophy to say that we didn’t come from Krsna's abode of Goloka-Vrindavana, which is the jiva-souls real eternal infinite home where they have always existed without any beginning point. </p><p>Krsna states twice in the Srimad Bhagavatam that we chose to leave Him in the spiritual world. </p><p>In Canto 4 Chapter 28 text 53 and 55 Krsna directly asks the jiva-soul, </p><p><b>"Do you remember Me" (How can you remember what you never knew?)</b></p><p>Krsna directly says 'hitvā māṁ', You rejected me. He says it clearly in Srimad Bhagavatam Canto 4 Chapter 28 text 55, sa tvaṁ vihāya māṁ bandho. </p><p><b>"You are the one who rejected Me, O friend!" </b>sa tvaṁ vihāya māṁ bandho. </p><p><b>Yes, so we should now be determined to return back home back to Godhead, to again be with Krsna and NEVER again come to the temporary decaying material world." <**></b></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiK6tcHRStb6TK7Eg6R0l1fd_bEzkAkBnmgL8HrX1kgYNRgPSOun3pRMb7XiknPKGpjl1vEgb6exVZ1b7kaOQt3cuk9cNUXcuB52Zz0YJcO_SKXXr-Es_aloMblo9OTlors1Bacn_gOzoHO17qAvfXK18wRlkEc1LSIpnFDekFxQcr31AEhjAGdgvMJ/s1080/FB_IMG_1708060327320.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1080" data-original-width="1080" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiK6tcHRStb6TK7Eg6R0l1fd_bEzkAkBnmgL8HrX1kgYNRgPSOun3pRMb7XiknPKGpjl1vEgb6exVZ1b7kaOQt3cuk9cNUXcuB52Zz0YJcO_SKXXr-Es_aloMblo9OTlors1Bacn_gOzoHO17qAvfXK18wRlkEc1LSIpnFDekFxQcr31AEhjAGdgvMJ/w400-h400/FB_IMG_1708060327320.jpg" width="400" /></a></div><div><br /></div><div class="separator" style="clear: both; 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margin-right: 1em;"><img border="0" data-original-height="978" data-original-width="708" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh75fYrl3m0opIe09xNGuzrrCnu3KSlKO259hjKdNuk0pcwpGVEX3-uhxQOzX00gn13fZ4ytuAkalhy12iu-4mdBH0qfAh2W3qboDYN-wO_rXwG1lZ4mmbDABLHM_ZK6MMfJF0XN0iNGYurBaT8Sx6M1kdrz5zyMvIyRgOnxrXiIlkYXF26DwweF20d/w290-h400/FB_IMG_1708166426099.jpg" width="290" /></a></div><br />Gauragopala.dasa.ACBSP.http://www.blogger.com/profile/00061005046269018685noreply@blogger.com0tag:blogger.com,1999:blog-1384085578980590434.post-14054985419034545352024-02-17T16:54:00.001+11:002024-03-11T00:39:08.483+11:00All individual jīva-souls (marginal living entities) are eternal PERSONS without any beginning or end to their existence, this means there are no new jiva-souls ever being created because they have ALWAYS existed.<p><b>Srila Prabhupada – </b>"There are no new souls, new and old are due to this material body, but the jiva-soul is never born and never dies, so if there is no birth, how can there be new souls?" <b>(Letter to Jagadisa dasa 9th July 1970)</b></p><p><b>The jiva-souls therefore are eternal spiritual living PERSONS and can never be destroyed, terminated, divided into pieces or extinguished because the individual jiva-souls are indestructible. </b></p><p>Just like the Sun-disc and the sun-rays cannot exist without each other, similarly Krsna and the jiva-souls cannot exist without each other the "Nectar of Devotion" tells us. </p><p>An important point said above is the jiva-souls were NEVER born and NEVER created, nor will they ever die, only the outer material bodily vessel or container they are in decays, wears out and eventually ceases to function (dies) forcing the jiva-souls within the material body to leave that container and take another material bodily vessel while in the material world.</p><p>The individual jiva-souls are the passengers who temporarily occupy the material bodily vessel who will ALWAYS exist even when that material body wears out, decomposes and ceases to function.</p><p>This also means the jiva-souls never came from an "inactive clear sheet of consciousness" either that the impersonalist yogis or mayavadis preach.</p><p>The jiva-souls also never originated from "tatastha-sakti", a "conditioned state" of existence that is OUTSIDE of the spiritual world the jiva-souls fall too in the material world and impersonal brahmajyoti that many religious groups wrongly preach.</p><p><b>Srila Prabhupada</b> - "So this material world is the taṭastha or "conditioned characteristics," and the spiritual worlds are the personal eternal "non-conditioned characteristics" (The Vaikuntha planets and Goloka Vrindavan)."<b>(New York City, Dec 28, 1966)</b></p><p><b>Revatīnandana</b> - "Srila Prabhupāda you very clearly explained to me once in a letter that if the jiva-soul then goes into the brahmajyoti, he is considered still fallen. Still fallen. Does that means the whole brahmajyoti is composed of fallen souls? You see my question? If I go there, I'm a jīva-soul, and I go to the brahmajyoti I'm still fallen."</p><p><b>Srila Prabhupāda - </b>"Yes."</p><p><b>Revatīnandana - </b>"So that means all jīva-souls there are also fallen souls?"</p><p><b>Srila Prabhupāda</b> - "Yes, existence in the impersonal brahman is also within the category of non-Krsna consciousness. Those who are in the brahman effulgence are also in the fallen condition, so there is no question of falling down from a fallen condition. When fall takes place, it means falling down from the non-fallen condition. The non-fallen condition is Krsna consciousness."<b> (Letter to Revatinandana, Los Angeles 13 June, 1970) </b></p><p>The individual jiva-souls in their full spiritual personal potential have the same bodily features as Krsna (which describe <b>anti-matter or</b> <b>life</b>), </p><p>sat,</p><p>cit,</p><p>ananda,</p><p>vigraha. </p><p><b>Which means-</b></p><p>eternity, </p><p>knowledge, </p><p>bliss,</p><p>Bodily spiritual FORM.</p><p>The individual jiva-souls did NOT originate from any impersonal dormant bodiless state in the impersonal (inactive) Brahmajyoti because they have no origin, the jiva souls are beginningless and endless and were NEVER created as Bhagavad Gita As It Is teaches.</p><p><b>Bhagavad Gita As It Is -</b> "Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be." <b>(BG, Ch 2 text 12, 1983 edition)</b></p><p><b>Bhagavad Gita As It Is -</b> "For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain." <b>(BG Ch 2 text 20 "corrected" 1983 edition)</b></p><p><b>Bhagavad Gita As It Is -</b> "O Pārtha, how can a person who knows that the soul is indestructible, eternal, unborn and immutable kill anyone or cause anyone to kill?" <b>(BG, Ch 2 text 21, 1983 edition)</b></p><p><b>All individual jīva-souls are ETERNAL persons therefore there are no new jiva-souls being created because they have ALWAYS existed meaning they are beginningless and endless.</b></p><p><b>Srila Prabhupada</b> – "There are no new souls, new and old are due to this material body, but the jiva-soul is never born and never dies, so if there is no birth, how can there be new souls?" <b>(Letter to Jagadisa dasa 9th July 1970)</b></p><p><b>The jiva-souls therefore are eternal spiritual living PERSONS and can never be destroyed, terminated, divided into pieces or extinguished because the individual jiva-souls are indestructible. </b></p><p>This obviously means all of us have already eternally experienced an unlimited number of material bodily vessels, from the very rich to the very poor, from the most famous to the infamous etc over infinity.</p><p>The full potential and original infinite feature of all marginal living entities (individual jiva-souls) is having a two armed, two legs bodily form like Krsna's Body.</p><p><b>Devotee</b> – "Is the original body of the jiva-soul a human form?"</p><p><b>Srila Prabhupada</b> – "Yes, human form, God is also human form. "Man is made after the shape of God, I think there is in the Bible. Is it not? So God is also like human form. Here you see Krsna, two hands, two legs."</p><p><b>Hari-sauri dasa </b>– "How do we understand, then, that there are peacocks and flowers and trees in the spiritual world? Are these not eternal forms?"</p><p><b>Srila Prabhupada –</b> "[describing material form first] Yes, they are more covered, just like if you cover your body with blanket, the hands and legs are invisible. But you are NOT the blanket. So the trees and plants, they are more covered. They are not in full manifestation of the jiva-soul. The human form is the full manifestation of the jiva-soul."</p><p><b>Hari-sauri dasa </b>- "They are covered in the spiritual world too?"</p><p><b>Srila Prabhupada</b> - "Not in the spiritual world, there that is voluntary, some devotee wants to serve Krsna as flower; they become flower there. If I want to be a flower I shall lie down at the lotus feet of Krsna, he becomes flower, voluntarily, and he can change his, from flower to human body. That is spiritual life. There is no restriction. If some devotee wants to serve Krsna as cow, he serves Krsna as cow, as calf, as flower, as plant, as water, as ground, field, or as father, as mother, as friend, as beloved, anything. It is inconceivable, yet a fact." <b>(SB, Canto 6 Ch 1 text 1-4 Melb, Australia May 20, 1975)</b></p><p>Krsna NEVER interferes with the jiva-soul's free will, even when they choose to reject Him otherwise free will would have no meaning.</p><p><b>Srila Prabhupada –</b> "So everyone can know that independence means one can use it properly, or one can misuse it. That is independence. If you make it one way only, that is not independence, that is force." <b>(Los Angeles, June 23, 1975)</b></p><p><b>Srila Prabhupada</b> - "Free will means that you can act wrongly. That is free will. Unless there is chance of doing wrong or right, there is no question of free will. Where is free will then? If I act only one-sided, that means I have no free will. Because we act sometimes wrongly, that means free will exists."</p><p><b>Hayagriva dasa</b> - "A man may know better but still act wrongly."</p><p><b>Srila Prabhupada</b> -"Yes, but that is free will, he can misuse his free will if he chooses. Just like a thief, he knows that his stealing, it is bad, but still he does it. That is free will. He cannot check his greediness, so in spite of his knowing that he is doing wrong thing—he will be punished, he knows; he has seen another thief, he was punished, he was put into prison— everything he knows, but still he steals. Why? Misuse of free will. Unless there is misuse of free will, there is no question of free will." <b>(Discussions on Rene Descartes Philosophy)</b></p><p><b>Srila Prabhupada</b> - "As soon as we try, oh, this material world is very nice, "Yes," Kṛṣṇa says, "yes, you can go and enjoy, otherwise what is the meaning of free will? Every marginal living entity (jiva-soul) has got a little free will. And Kṛṣṇa is so kind, He gives him opportunity. "All right, you enjoy like this." It is free will." <b>(Morning Walk Cheviot Hills May 13, 1973, Los Angeles)</b></p><p>It is NOT Maya and her material energy that causes the jiva-souls to fall down from the Vaikuntha planets or Goloka-Vrindavana because there is NO material nature (Maya) in the spiritual world that forces the jiva-souls to leave Krsna or Visnu, but there is the free will to choose.</p><p>If the jiva-souls were not given a choice to stay or or not stay in the spiritual world, then having free will has no meaning. </p><p>Therefore only sentimental ignorant fools believe there is no possibility of falling down from the Vaikuntha planets and Goloka-Vrindavana once there.</p><p>Maya's temptation and Her material energy do NOT exist on the Vaikuntha planets or Goloka Vrindavana however, as said above, free will DOES eternally exist in the spiritual world that is part and parcel of the individual make up of all eternal jiva-souls which means they always have a choice of where to live.</p><p><b>Srila Prabhupada</b> - "So, even in the Vaikuntha, if I desire that "Why shall I serve Krsna? Why not become Krsna?" I immediately fall down." <b>(July 8, 1976 in Washington, D.C.)</b></p><p><b>Srila Prabhupada –</b> ''Regarding your questions about how and from where did the conditioned jiva-souls fall, your first question if someone has a relationship with Lord Krsna on Krsnaloka, does he ever fall down? The jiva-souls are endowed with minute independence as part of their nature and this minute independence may be utilized rightly or wrongly at anytime, so there is always a chance of falling down by misuse of one’s independence."<b> (Letter to Jagadisa dasa, 25th April 1970)</b></p><p><b>Srila Prabhupada – </b>"Where are the spirit souls coming from, these spirit souls and all spirit souls are coming from Vaikuntha, but in these material worlds they are taking various grades of bodies according to their material activities." <b>(Letter to Jagadisa dasa 9th July 1970)</b></p><p><b>Srila Prabhupada</b> – "So everyone can know that independence means one can use it properly or one can misuse it. That is independence. If you make it one way only, that you cannot become fall down, that is not independence. That is force. Therefore Krsna says, yathecchasi tathä kuru. "Now you do whatever you like." <b>(BG lecture, Mayapur, June 20, 1973)</b></p><p><b>Srila Prabhupada</b> - "In the broader sense everyone comes from Krsna Loka. When one forgets Krsna he is conditioned, when one remembers Krsna he is liberated." <b>(Letter to Mukunda, June 10, 1969)</b></p><p><b>Srila Prabhupada</b> - "We cannot say therefore that we are not with Krsna, as soon as we try to become Lord, immediately Maya covers us. Formerly we were with Krsna in His lila or sport. But this covering of Maya may be of very, very, very, very long duration; therefore many creations are coming and going." <b>(Letter to Madhudvisa Swami in Melbourne Australia June 1972)</b></p><p><b>Acyutananda</b> - "In the Bhagavad Gita Krsna says - "Once coming to the spiritual world, one never returns to the material world?"</p><p><b>Srila Prabhupada -</b> "But if he likes, he can return, that is voluntary." </p><p><b>Acyutananda</b> - "He can return?"</p><p><b>Srila Prabhupada - </b>"Yes, that independence has to be accepted, little independence. We can misuse that. Krsna-bahirmukha hana bhoga vancha kare. That misuse is the cause of our falldown." <b>(Morning Walk Feb 19, 1976, Mayapur)</b></p><p><b>Devotee</b> - "Srila Prabhupada why did Krsna give us free will if He knew we could fall down to the material world?"</p><p><b>Srila Prabhupada</b> - "If you have no free wil l, then you are a stone. The stone has no free will. You want to be stone? Then you MUST have free will., But don't misuse your free will. But don't try to become stone either. That is not life."<b> (Aug 5, 1976, New Mayapur France)</b>.×.</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj-12CgdrKx9QvpviyvXJf4_vo-rMe1iEM-bxbCly4-9mlX2Z8H27BFuYHNP_grUhtr2ZQ3u3Zlz0v2E06V4BNj4i_EhN9F9cq9IeqKWp11KUZ880TltWBVoslZ5idfEoxPxd38zlrFwN5TqvmOS6mwo5dw3xs6D2GHjECLr5h6Pi7L4mPRYWw1ase0/s736/FB_IMG_1708071686864.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="736" data-original-width="736" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj-12CgdrKx9QvpviyvXJf4_vo-rMe1iEM-bxbCly4-9mlX2Z8H27BFuYHNP_grUhtr2ZQ3u3Zlz0v2E06V4BNj4i_EhN9F9cq9IeqKWp11KUZ880TltWBVoslZ5idfEoxPxd38zlrFwN5TqvmOS6mwo5dw3xs6D2GHjECLr5h6Pi7L4mPRYWw1ase0/w400-h400/FB_IMG_1708071686864.jpg" width="400" /></a></div><div><br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjRETW7Wfr0twLz_DLuI8I6N_hjomXaz0ovjGR1PhKEYQroDH_eDu80-8Ehj-EXVWrhm-LkaA8nLKHZ2Gkzx0d6Ap5RYEFdp4sLReWUspHWlqmTjSVSb4EBS_ed7uGKXvwEkC1ss0MshbZwLLFDwoGKoVJ2DyCPbGN4X31f63Iek6LciXdW0umCvNfh/s1453/FB_IMG_1708071700019.jpg" style="margin-left: 1em; 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text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhu0sIevr-Ygf2nSDvZivu_Bciukgs6uCIVFk2Z-vYxI6dxAML2jOy76-Y0X2bWc18hm1Pujn3bHLFxYGkUiCQEyD75kJSNBuLVDvqTv0oOE265kWZUn1BcSns2LTDTuXO3nG3w2y4OChGrO5yBfD712_Kh5WbmxPY6Zo98OgB8RsTBIPzr0_dzn3NS/s1024/FB_IMG_1707870163937.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1024" data-original-width="686" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhu0sIevr-Ygf2nSDvZivu_Bciukgs6uCIVFk2Z-vYxI6dxAML2jOy76-Y0X2bWc18hm1Pujn3bHLFxYGkUiCQEyD75kJSNBuLVDvqTv0oOE265kWZUn1BcSns2LTDTuXO3nG3w2y4OChGrO5yBfD712_Kh5WbmxPY6Zo98OgB8RsTBIPzr0_dzn3NS/w268-h400/FB_IMG_1707870163937.jpg" width="268" /></a></div><br /><div><br /></div>Gauragopala.dasa.ACBSP.http://www.blogger.com/profile/00061005046269018685noreply@blogger.com0tag:blogger.com,1999:blog-1384085578980590434.post-19985493153290014402024-02-14T11:08:00.007+11:002024-02-17T17:26:03.007+11:00The correct understanding is, it is our personal desires to please and serve Krsna that keeps us in the spiritual world.<p>However, when those desires to please Krsna are directed to only please ourselves and not Kṛṣṇa (self centred desires), they then force us out of the spiritual worlds of the Vaikuṇṭha planets and Goloka-Vrindavana because Krsna is no longer in the centre.</p><p><b>The jiva-souls are perpetually endowed with "free will" expressed fully in the spiritual world only. </b></p><p>Being "marginal" means the jiva-souls always have free will in the spiritual world's of the Vaikuṇṭha planets and Goloka Vrindavana, also meaning they can leave anytime they like because of that free will.</p><p>So, if we came to this material world due to our choice to reject Krsna, that does NOT mean we are desireless while in the spiritual world. No, desires are always there but centred around Krsna in the spiritual world, and centred around ourselves in the material world.</p><p>The foolish choice to leave Krsna's association means one wants to explore their own options in the material world, and this also means they eventually do NOT want to be in the material world either and try to end it all by becoming inactive or dormant in the impersonal brahmajyoti.</p><p><b>So, how could one say the jiva-soul chose the material world, when the jiva-soul didn’t even know the material world exists?</b></p><p>No, it is not like that, the jiva-souls originally ALWAYS have desires to please Krsna but those same desires are now self centred gratification without Krsna.</p><p>The real meaning of all this is one's choices and desires ALWAYS exist, but by rejecting Krsna, those SAME choices and desires become "self centred" and no longer Krsna centred.</p><p>It is that "original choice of rejecting Krsna" that takes the jiva-soul out of the spiritual world and eventually places them in the material creation under the jurisdiction of Maha-Visnu without even knowing what the material world is.</p><p>All they know is their desires were no longer directed to please Krsna anymore.</p><p>The jiva-souls ALWAYS have their own individual desires and choices of what they want to do to please Krsna or Visnu in the spiritual world, but now those same desires are no longer Krsna centred, they are self centred. </p><p><b>"Desire" is always there in both the spiritual world and the material world. </b></p><p>This is how the jiva-soul chooses to reject Krsna, their desires simply change from Krsna centred to self centred.</p><p>So now separated from Krsna, they simple put themselves in the center instead of Krsna.</p><p><b>"Desires" are always there.</b></p><p>All the desires the jiva-souls had previously was to serve Kṛṣṇa, where such desires are eternal, but now being independent from Krsna, those same desires are self serving.</p><p><b>This means Krsna is no longer in the centre and is ignored.</b></p><p>When the jīva-souls choose to reject Krsna in the spiritual planets, they then attempt to imitate Krsna, that is when they are instantaneous placed in the material creation under the jurisdiction of Maha-Visnu's dreams, where all "desires" are still real, but temperory.</p><p>Every desire that now does not include Krsna, is already in "blue-print" within the dreams of Maha-Visnu.</p><p>In order for the rebellious jiva-souls to make a choice, they ALREADY previously knew what their options were because they had those same desires for Krsna before they rejected Krsna and put themselves in the middle.</p><p>The only difference is Krsna is no longer the object of one's loving effection, the jiva-souls NEVER beome desireless. </p><p>In the spiritual world you cannot compare the "desires, choices and fee will" of the individual jiva-souls to the mundane material creation because while still in the spiritual worlds, the jiva-souls have no information about the material creation.</p><p>The spiritual world is always in the "eternal presence" of Krsna and NEVER influenced by the material creations past, present and future, that only exists in the temporary decaying material creation.</p><p>By existing under the jurisdiction of Krsna's expansion Maha-Visnu in the material world, what ever the jiva-souls desire, they can still be fulfilled by Maha-Visnu.</p><p>This is achieved when the jiva-souls enter one of His dreams of the material creation that are simultaneously in sync with their own desires.</p><p>Only in the permanent spiritual world do the marginal living entities (individual jiva-souls) fully express their full potential, and never in the temporary mundane material creation.</p><p>The individual jiva-souls are eternal PERSONS, AS an eternal spiritual bodily svarupa form, like Krsnas, and ALWAYS have individual desires (but suppressed temporarily if they foolishly enter the dormant (inactive) impersonal brahmajyoti after first falling to the material world)</p><p>However, sometimes, very rarely in the spiritual world, the jiva-soul's desires to reciprocate and please Krsna is replaced by self centred desires to now only please themselves. When this happens they can no longer stay in either the Vaikuntha planets or Goloka Vrindavana.</p><p>As said above, the jiva-souls can never become desireless, maybe for a short time by those impersonalists who enter the impersonal Brahmajyoti, but they will always fall down from there because the eternal nature of the individual jiva-souls are to be always active and ALWAYS have desires, but ultimately to please Krsna.</p><p>So, when some jiva-souls reject Krsna their desires to please Him remain, they are still there, but are now self centred.</p><p>The jiva-souls in their natural infinite position are never desireless, which is the goal of impersonalists who foolishly believe the jiva-souls originated from the impersonal inactive Brahmajyoti.</p><p>It is a nonsense philosophy to say that we didn’t come from Krsna's abode of Goloka Vrindavana, which is the jiva-souls (marginal living entities) REAL infinite eternal home. Krsna states twice in the Srimad Bhagavatam that we left Him.</p><p>Canto 4 Chapter 28 text 53 and text 55.</p><p>Krsna directly asks the jiva-soul,</p><p>"Do you remember Me!!" (How can you remember what you never knew?)</p><p>Krsna directly says 'hitvā māṁ,' you rejected me, He says this in Srimad Bhagavatam Canto 4 Chapter 28 text 55, sa tvaṁ vihāya māṁ bandho, "You are the one who rejected Me, O friend!" [sa tvaṁ vihāya māṁ bandho], yes, we should now be determined to return back home back to Godhead, to again be with Krsna.” (SB, Canto 4 Ch 28 text 55)</p><p>Srila Prabhupāda explains here from the 4th Canto of Srimad Bhagavatam that our original infinite home, from where we all have came to the temporary decaying material world from, is Goloka-Vrindavana or the Vaikuntha planets, the perpetual Kingdoms of God (Krsna).</p><p>Srimad Bhagavatam - "The brahmana continued, "My dear friend, even though you cannot immediately recognize Me, can’t you remember that in the past you had a very intimate friend? Unfortunately, you gave up My company and accepted a position as enjoyer of this material world." (SB, Canto 4 Ch 28 Text 53)</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiCGUQa2RPC-RC3SPYcCUqgPGwYNse4VzSUXciWocnG0MQhQ0YgE5fesV5FAcPWGiMQovefC7ZHp_1FlOBRdeKTRAlD_VqgcwT_yioTo7kF-a5mmHQxcGO0iyn4_fLe2SVjaMB4IUg_OvNEE3rSRogFx5V6x33Sg6CYq92npUWg2Cp77zl_zu-bDVmT/s439/FB_IMG_1707865366584~2.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="439" data-original-width="436" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiCGUQa2RPC-RC3SPYcCUqgPGwYNse4VzSUXciWocnG0MQhQ0YgE5fesV5FAcPWGiMQovefC7ZHp_1FlOBRdeKTRAlD_VqgcwT_yioTo7kF-a5mmHQxcGO0iyn4_fLe2SVjaMB4IUg_OvNEE3rSRogFx5V6x33Sg6CYq92npUWg2Cp77zl_zu-bDVmT/w398-h400/FB_IMG_1707865366584~2.jpg" width="398" /></a></div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhwU7oJOU4s1W-0VxQW-OF25lvrb19DiLwAX7lt2MvDcrz8Ak6uJLaJ4pYSdhHDo6WLTG6wrpD-iLHiDZ7YdVaooQzfvLh1us6rCOxXtEYWz6DntuIMb4WPAFZ0lhXHK5_qu2yiJDQgTQVI21TlbnRCgNKCvuwx4NaHQwnu67Pqi9EpzcWvtmPNpjGi/s320/FB_IMG_1707863684130.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="320" data-original-width="274" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhwU7oJOU4s1W-0VxQW-OF25lvrb19DiLwAX7lt2MvDcrz8Ak6uJLaJ4pYSdhHDo6WLTG6wrpD-iLHiDZ7YdVaooQzfvLh1us6rCOxXtEYWz6DntuIMb4WPAFZ0lhXHK5_qu2yiJDQgTQVI21TlbnRCgNKCvuwx4NaHQwnu67Pqi9EpzcWvtmPNpjGi/w343-h400/FB_IMG_1707863684130.jpg" width="343" /></a></div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiijtksOCL6aBMrsqFEnn2HfrlMGlt1PCwJuEpWQwIp5ujHhitxAcmcJZ1l-WCaEN62y3e7RkWKigOowxk_iABLxs3jM5Ik66gQr_m4syQ5op8E-0NWRNIJVytPDrabz_B5NuYlCVMMDOWFa8a_qUYfVgItQnnl0r0PBYq_K751lc9i0ASA4viD8iNy/s580/FB_IMG_1707863688352.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="580" data-original-width="461" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiijtksOCL6aBMrsqFEnn2HfrlMGlt1PCwJuEpWQwIp5ujHhitxAcmcJZ1l-WCaEN62y3e7RkWKigOowxk_iABLxs3jM5Ik66gQr_m4syQ5op8E-0NWRNIJVytPDrabz_B5NuYlCVMMDOWFa8a_qUYfVgItQnnl0r0PBYq_K751lc9i0ASA4viD8iNy/w318-h400/FB_IMG_1707863688352.jpg" width="318" /></a></div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj_Q-oJe4q98yzGLnOqQ6VpLzuvujEGVQAqPQrKm1okVqiF802c41eIDP6COGhYTQOvvAo_1ITm3-2IrFASnJxz6ihyphenhyphenGB882Fe2xWjG8wQlxcT6_24A31kj9Jt6Qybm5IUO-f8F7ElGYDnXJ0AhWzcnjgPjWx63Ku0D-MkVxwINXsjFVBlDc6UKedSn/s789/FB_IMG_1707863693207.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="789" data-original-width="720" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj_Q-oJe4q98yzGLnOqQ6VpLzuvujEGVQAqPQrKm1okVqiF802c41eIDP6COGhYTQOvvAo_1ITm3-2IrFASnJxz6ihyphenhyphenGB882Fe2xWjG8wQlxcT6_24A31kj9Jt6Qybm5IUO-f8F7ElGYDnXJ0AhWzcnjgPjWx63Ku0D-MkVxwINXsjFVBlDc6UKedSn/w365-h400/FB_IMG_1707863693207.jpg" width="365" /></a></div><br /><p><br /></p>Gauragopala.dasa.ACBSP.http://www.blogger.com/profile/00061005046269018685noreply@blogger.com0tag:blogger.com,1999:blog-1384085578980590434.post-43800492582520061722024-02-13T00:02:00.009+11:002024-02-13T00:19:51.698+11:00The Vedas say that global warming claimed by modern day scientists and Politicians is a silly hoax!! Sinful Godless activity is the cause of global disasters, famine and wars.<p>Srila Prabhupāda - "If during nighttime it rains and daytime there is sunshine, then the land becomes very fertile to produce. Yes, there is a common saying in Bengal, dine jal rātr e tā rā sei janme sukha dhā rā - If it rains heavily during daytime and at night you see the stars, then you should know there will be scarcity of rain. There will be scarcity of rain and scarcity of food grains. Best thing is at night there must be heavy rain, and daytime, there should be sunshine. Then the field will be very fertile.</p><p>Hari-śauri dasa - "Is the irregularity in the weather and...</p><p>Srila Prabhupāda - "That is due to sinful life."</p><p>Hari-śauri dasa - "So if we increase the Kṛṣṇa consciousness movement..."</p><p>Srila Prabhupāda - "Then it will be regular. It is nature's punishment. You may not care what is sinful life, but that is recorded. That is foolishness. "I don't care for God, don't care for what is going to happen." That is foolishness. </p><p>People, lower planetary system, they are like that. In this planet also. In Western countries there are many places. "Don't care for anything, what is sinful life, what is going to happen. Let us enjoy, that's all." This is their nonsense philosophy." (Morning Walk, May 20, 1975, Melb Australia) </p><p>Srila Prabhupāda - "We will present our program at Bhaktivedanta Manor exactly in the line of Lord Caitanya, by kirtana, prasadam distribution and speaking from Bhagavad-gita. </p><p>We cannot deviate even an inch in order to attract the followers of the ecology philosophy or any other materialistic, utopian movement. </p><p>You say you know a number of influential leaders of this group, but what is the use of knowing them, since you yourself found them deficient and left them? </p><p>Our ideal Vedic community will attract everyone on its own merit, and we shall be glad to welcome and accept everyone who comes without our compromising in order to attract them.” (Letter to: Mahadeva, Mayapur 3 March, 1974)</p><p>Srila Prabhupāda - "So the, in the present age of Kali, the government men will be dasyu (thieves). This is stated in the Srimad-Bhagavatam. Dasyu-dharmabhih. You can, we can see practically. You cannot keep your money. You earn with hard labor, but you cannot keep gold, you cannot keep jewelry, you cannot keep money. And… They will take it away by laws. </p><p>So they make law that… Yudhisthira Maharaja was just quite opposite. He wanted to see that every citizen is so happy that they are not troubled even by excessive heat and excessive cold. Ati-vyadhi. They are not suffering from any disease, they are not suffering from excessive climatic influence, eating very nicely, and feeling security of person and property. That was Yudhisthira Maharaja. Not only Yudhisthira Maharaja. Almost all the kings, they were like that.” (Lecture SB, Canto 1 Ch 8 text 18, Mayapur, Sep 28, 1974)</p><p>Srila Prabhupada - 'So in the previous verse it has been described that nature was favorable. The river, the hills, the mountains, forests, vegetables, creepers, these are our natural surroundings. Animals… Everyone was complete. It is a cooperation. So many living entities, according to karma, we have got different bodies. </p><p>Some has got the human form of body, some has got the body of an animal, some has got the body of a tree, creeper. Sometimes hills, mountains, also. Everyone. Their business is cooperation. We can study from our own body. </p><p>There are different parts of the body, but it is a business of cooperation. Hand, legs, eyes, ears, nose, they are all cooperating for the upkeep of the body. </p><p>Similarly, all living entities, may be in different types of bodies, they are meant for cooperating in the matter of serving the Supreme Lord, central point. </p><p>So if the government or the chief of the executive power, the king, is just to the point, dharmena, as it was said, “Abiding by the religious principles, ruling over the country,” then everything, even natural elements, they become cooperative. </p><p>They must become cooperative. What is nature? Nature is also another energy of the Supreme Personality of Godhead. So the nature is also working under the direction of the Supreme Personality of Godhead. </p><p>mayadhyaksena prakrtih/suyate sa-caracaram/hetunanena kaunteya/jagad viparivartate – Bhagavad-gita 9.10. </p><p>So, Maharaja Yudhisthira’s time, the cooperation was so complete that everyone was free from anxiety, disease, calamities, natural disturbance." (Lecture SB, Canto 1 Ch 10 text 6, Mayapur, June 21, 1973)</p><p>Srila Prabhupāda - "Let everyone chant Hare Krsna home to home. Whatever they have got, all right. Just begin chanting. Just see what happens. We are trying to introduce this chanting. But the rascals will not take it. What can be done? </p><p>There is no loss if they chant Hare Krsna worldwide. Where is the loss? But still, they will not. And everything can be had. Sarva-kama-dugha mahi. Mahi. Krsna, He is… The mother… Krsna, how He has arranged this mahi? Everything is coming. </p><p>Actually you will find that the rose flower is coming, the mine is coming, the gold is coming, the coal is coming, the petrol is coming. Everything is there in the mahi. And who has arranged it? Just see. Sarva-kama-dugha mahi. And if there is regular waterfall, then you get everything supply. </p><p>And by performing yajna, you get regular waterfall, rainfall. And in this age all other types of yajna is not possible. </p><p>Kalau…harer nama harer nama harer namaiva kevalam/kalau nasty eva nasty eva nasty eva gatir anyatha [Cc. Adi 17.21]</p><p>So, introduce this. What is their loss? If everyone, home to home or work to work, factory to factory… Let them." (Lecture SB, Canto 1 Ch 10 textr 3-4, Tehran, March 13, 1975)</p><p>On the whole Srila Prabhupada’s recommendation for the mass of humanity was “simple living and high thinking.” He recommended that the chanting of Hare Krsna be everywhere, even in factories, he was hardly a fan of industrialization. </p><p>Srila Prabhupāda - "But here in this material world they are engaged in very, very hard work. They have invented so many factories, iron factories, melting the iron, these machinery, and it is called ugra karma, asuric karma. After all, you will eat some bread and some fruit or some flower. Why you have invented so big, big factories? </p><p>That is avidya, nescience, avidya. Suppose hundred years ago there was no factory. So all the people of the world were starving? Eh? Nobody was starving. In, in, in our Vedic literature we don’t find any mention anywhere about the factory. No. There is no mention. And how opulent they were. Even in Vrndavana. </p><p>In Vrndavana, as soon as Kamsa invited Nanda Maharaja, immediately they took wagons of milk preparation to distribute. And you will find in the literature they are all well dressed, well fed. They have got enough food, enough milk, enough cows. But they are village, village men. Vrndavana is a village. </p><p>There is no scarcity. No moroseness, always jolly, dancing, chanting and eating. So we have created these problems. Simply you have created." (Lecture SB, Canto 1 Ch 8 text 35, Los Angeles, April 27, 1973)</p><p>Srila Prabhupāda - "These modern day scientists and politicians, these rascals do not know what is the aim of life. They are captivated by the external energy of God. Andha yathandhair upaniyamanas te ‘pisa-tantryam uru-damni-baddhah. They are led by blind leaders. </p><p>All these materialistic leaders, the politicians, the scientists, the philosophers, the technologists and so on, businessmen, so on, so on, and all these material, they are all blind and they are leading other blind. So what will be? The result will be catastrophe, because both of them are blind. </p><p>If one man is with eyes, he can lead another thousands of men, blind men: ‘Please come. I shall help you crossing the road.’ But if the leader is also blind and the followers are blind, then what is the result? That is happening. </p><p>They are thinking that ‘By bodily comfort, by sense gratification, we shall be happy.’ But that is not possible. We do not know. Actually we have no knowledge." Dehantaram-praptih." (Lecture Laguna Beach, Sept 30, 1972)</p><p>Disciple - "Srila Prabhupada, it’s amazing. People have become so shortsighted. For instance, they open a factory for some kind of economic development but they’re not thinking of the factory’s ill effects. Water pollution, air pollution, noise pollution, stress, broken families, delinquency, drugs, crime, so many things." </p><p>Srila Prabhupada - "Therefore Krsna calls them duskrtinas (misdirected), and then He calls them mudhas, asses." (Conversation at New Vrindavan, June 26, 1976)</p><p>Srila Prabhupāda - "So many cars are being manufactured every year, and for that purpose so many roads have to be excavated, prepared, and… Problems after problems. Therefore it is maya-sukha. We are trying to be happy this way, manufacture some way, but it creates another problem. I am giving this particular example of motorcar because in your country you have got the greatest number of cars. But that does not solve the problem. </p><p>You have manufactured cars. I have practical experience. When Dayananda wanted to take me to a doctor from Los Angeles, it is thirty miles off. Thirty miles off. So I had to take trouble to go thirty miles and come thirty miles before I could consult the doctor. You see? And if you have created cars, then you must have meet your friends and necessities thirty miles off, forty miles off. </p><p>You can go from New York to Boston in one hour, but go to the airport you will take three hours. (laughter) Therefore it is called maya-sukhaya. (laughter) Maya means false, illusory. We are trying to create some very comfortable situation, but creating another uncomfortable situation. </p><p>This is called maya-su… This is the way of… If you do not be satisfied by the natural comforts offered by God, or nature, if you want to create artificial comfort, then you have to create another discomfort for counteracting. They do not know that. They are thinking that ‘We are creating very comfortable situation.’ Fifty miles going to the office. For earning livelihood, fifty miles, from one place to another. I saw in Hawaii. </p><p>When Gaurasundara was working to maintain our temple, he was working. Unfortunately, he had to go fifty miles off from the temple to work for it. So I was very sorry to see how this boy is going fifty miles. How Krsna will say? But Krsna has given us chance. Now they haven’t got to work. So Prahlada Maharaja says that ‘These vimudhan, these materialistic persons, these rascals…’ He has exactly used this word, vimudhan. Mudha I have already explained several times in connection with Bhagavad-gita. </p><p>Mudha means rascals. And here Prahlada Maharaja uses another nice word with addition, “vi.” Vimudhan. Vi means visesa, “particularly.” The vimudhan… Maya-sukhaya bharam udvahatah: ‘They have created unnecessary burden on their shoulder simply for temporary happiness.’ Temporary happiness." (Lecture SB, Canto 6 Ch 1 text 6-8, New York City, July 21, 1971)</p><p>Srila Prabhupāda - "Now, you have created so many horseless carriages, now the problem is where to get petrol. In your country it has become a problem. Brahmananda was speaking to me yesterday. There are so many problems. Simply unnecessarily we have created so many artificial wants. Kama-karmabhih. This is called kama. </p><p>So everyone, because of that unlimited desire, one after another… This desire, when this desire fulfilled, another desire, another desire, another desire. In this way you are simply creating problems. And when the desires are not fulfilled, then we become frustrated, confused. The frustration is there." (Lecture SB, Canto 1 Ch 8 text 35, Los Angeles, April 27, 1973)</p><p>Srila Prabhupāda - "What is this human civilization? Jumping like dog, in a motorcar, that’s all. This is not civilization. This is dog civilization, that’s all. And actually what benefit they have derived? They are not satisfied. One man has got this car, and next year another car, another car. And the car manufacturer also giving fashion. ‘This is 1974 edition, this is 1975 edition.’ And they are earning money with hard labor. ‘All right, get a motorcar.’ And again, next year change. What is this civilization? No satisfaction. They do not know where is the point of satisfaction. It is dog civilization." (Morning Walk, May 28, 1974, Rome)</p><p>Srila Prabhupāda - "As for land ownership, in the Vedic civilization the land was given to the people for cultivation not for ownership, and a tax was collected which was 25% of the person’s income. </p><p>The land belonged to the state and the man would cultivate it and pay 25% to the state. If he has no income then he doesn’t have to pay. If he doesn’t pay tax he may be disowned of the land. </p><p>One cannot get land from the government unless he agrees to produce something and if everyone produces food then there is no scarcity. At least he has his own food produced by himself. </p><p>Now people are educated as sudras. They are going to work to produce what is not urgently needed by society." (Letter to Balavanta, Tirupati 28 April, 1974)</p><p>Srila Prabhupāda - "Actually nothing is private property. That is our philosophy. Isavasyam idam sarvam: ‘Everything belongs to God.’ That’s a fact. Under the influence of maya we are thinking that ‘This is my property.’ Just like suppose this cushion. Wherefrom the wood has come? Has anybody produced wood? </p><p>Who has produced? It is God’s property. Rather, we have stolen God’s property and claiming, ‘My property.’ Then Australia. The Englishmen came here, but is that the property of the Englishmen? It was there. America, it was there. And when everything will be finished, it will be there. In the middle we come and claim, ‘It is my property,’ and fight." (Room Conversation with Two Lawyers and Guest, May 22, 1975, Melb. Australia)</p><p>Srila Prabhupada - "We actually see from modern history that monarchies have been abolished by various revolutions, but unfortunately the monarchies have been abolished to establish the supremacy of third-class and fourth-class men. </p><p>Although monarchies overpowered by the modes of passion and ignorance have been abolished in the world, the inhabitants of the world are still unhappy, for although the qualities of the former monarchs were degraded by taints of ignorance, these monarchs have been replaced by men of the mercantile and worker classes whose qualities are even more degraded. </p><p>When the government is actually guided by brahmanas, or God conscious men, then there can be real happiness for the people." (SB, Canto 9 Ch 15 text 15 Purport) </p><p>Srila Prabhupada - “It is a false notion that you are independent. You are not independent. It is a false notion. Nobody is independent. </p><p>We may be puffed up that ‘We belong to an independent nation. Now we have got…’ Just like Indian. We were under British rule. Now we have got independence. This is all false notion. What is that independence? The nature’s law is forcing starvation. What is this independence? They are now begging grains from other countries. </p><p>In British time there was no begging at least. Now their independence means they are begging. So these are all false notions. Nobody is independent. He is dependent in some way or other under the laws of nature. </p><p>The laws of nature at once can force the stringent laws, and he becomes subservient. So subservient, to become subservient, is your nature. You cannot alter it. </p><p>The best thing is that instead of becoming subservient to this false, you should become subservient to the Absolute Truth. Satyam param dhimahi." (Lecture BG, Ch 10 text 4, New York City, Jan 3, 1967)</p><p>Srila Prabhupada - "The mass of people in general are tools in the hands of the modern politicians and leaders of the people." (SB, Canto 1 Ch 5 text 11 Purport)</p><p>Srila Prabhupada regularly commented on how unintelligent sense enjoying people will inevitably vote for leaders like themselves. This is a big reason why democracy has not provided any real solution to the world’s looming climate change crisis.</p><p>Srila Prabhupada - "Nowadays it is the days of vote. Any rascal, if he gets vote somehow or other, then he acquires the exalted post. That is also written in the Srimad Bhagavatam, that in the Kali-yuga there will be no consideration who is fit to occupy the exalted post of presidentship or royal throne. </p><p>Simply somehow or other, by hook and crook, he’ll occupy the seat. Therefore people are suffering. It is not… Nowadays, in democratic days, the government by the people, government for the people. </p><p>So if the government is by the people, yes, you select your representative. If you are a fool, then you will select another fool. So Bhagavata says, sva-vid-varaha ustra-kharaih samstutah purusah pasuh. </p><p>Anyone who is not a devotee, Krsna conscious devotee of God, then he may be in a exalted post, but he is praised by some people who are exactly like sva. Sva means dog, and vid-varaha means pigs who eat stool. Sva-vid-varaha. Vid-varaha. And ustra, ustra means camel. And ustra-kharaih. Khara means ass. Sva-vid-varahostra-kharaih. </p><p>If a person who is not a devotee, he is praised or he is exalted, then the praisers, the persons who is praising him, he must be among these animals: dog, camel, pig and ass. So the whole population is like that, like dog, like camel, like ass and like vid-varaha, pig, the stool-eater, the whole population, at the present moment. </p><p>So he must elect another big animal who is also in this category. Because he has no knowledge. If you takes votes from the camels, to whom he will vote? Another big camel, that’s all. If you take votes from the dog, then whom he will elect? Another big dog. </p><p>Therefore, anyone who is not a devotee of God, Krsna, he is either of these animals. And if he is praised, it is to be understood that he is being praised by the similar type of animals. So if we remain sva-vid-varahostra-khara, then we must elect another big sva-vid-varahostra-khara. </p><p>So how there can be good situation of the state? It is not possible. Therefore the public must be educated so that they may not elect another big dog or big camel or big ass to the exalted post. It is the public’s fault. Nowadays it is democratic days. </p><p>So why should you complain against such-and-such person or president? You have elected him, and now you find fault with him. So it was your fault that you selected such a rascal, sva-vid-varahostra. It is very right conclusion." (Lecture SB, Canto 1 Ch 15 text 37, Los Angeles, Dec 15, 1973)</p><p>Srila Prabhupada - "Human civilizations should depend on the production of material nature without artificially attempting economic development to turn the world into a chaos of artificial greed and power only for the purpose of artificial luxuries and sense gratification. This is but the life of dogs and hogs." (SB, Canto 1 Ch 10 text 4)</p><p>Srila Prabhupada - "But instead of producing food grains, we are producing Goodyear tires. So how we can eat? Now when there is scarcity of foodstuff you cannot eat the Goodyear tires. But people’s attention has been diverted in the industrial activities. They are given allurement, ‘Come here. I shall give you twenty rupees per day. You give up your agricultural activities. You come in the factory. Produce tire tube, iron stool,’ and so on so on. So we are violating the orders of Krsna. </p><p>Krsna says that produce food grain. But we are producing unnecessary things. And therefore you are suffering. Krsna is giving very good advice: annad bhavanti bhutani. You produce sufficient food grain, all over, not only here. Another anartha is this nationalism. Nationalism: ‘This is America,’ ‘This is India,’ ‘This is Africa,’ ‘This is Australia.’ Why? Isavasyam idam sarvam. Simple thing. Everything belongs to God. Isavasya. </p><p>There will be no scarcity. I have studied very thoroughly that there are sufficient land still without any cultivation. In Africa I have seen sufficient land. But they are utilizing it for producing coffee and tea. No food grains. </p><p>So these are the anarthas. Anartha. Unnecessary. People will not die without coffee and tea. But they have made the whole world self-dependent on coffee and tea, mercantile policy. There is anartha.” (Lecture SB, Canto 1 Ch 7 text 6, Vrndavana, Sep 5, 1976)</p><p>Srila Prabhupada - "Just like a child is seeking after some enjoyment, he’s breaking something, enjoyment. But he does not, that… He is breaking, but he’s simply enjoying that breaking. Similarly, we do not know what is enjoyment in this material concept of life. We are breaking and building. </p><p>In your country I have seen in several places. Nice building is dismantled, and again, in that very place, another building is raised. You see? Breaking and building. Breaking and… ‘Oh, this building is old. Break it.’ The same childish play. You see? Simply wasting engagement, valuable time of this human form. Breaking and building, breaking and building. ‘This motorcar is useless. Another ’69 model.’ And thousands of people are engaged in that ’69 model. You see? What is that? </p><p>In essence, the breaking and building, breaking and building. Just like the child. You see? So unless one has got better engagement, Krsna consciousness, surely they will be engaged in this breaking and building, breaking and building. Childish engagement." (Lecture BG, Ch 2 text 62-72, Los Angeles, Dec 19, 1968)</p><p>Srila Prabhupada - "Another point is that trees also should be given protection. During its lifetime, a tree should not be cut for industrial enterprises. In Kali-yuga, trees are indiscriminately and unnecessarily cut for industry, in particular for paper mills that manufacture a profuse quantity of paper for the publication of demoniac propaganda, nonsensical literature, huge quantities of newspapers and many other paper products. </p><p>This is a sign of a demoniac civilization. The cutting of trees is prohibited unless necessary for the service of Lord Visnu. Yajnarthat karmano’nyatra loko’yam karma-bandhanah: [Bg. 3.9]) ‘work done as a sacrifice for Lord Visnu must be performed, otherwise work binds one to this material world.’ But if the paper mills stop producing paper, one may argue, how can our ISKCON literature be published? </p><p>The answer is that the paper mills should manufacture paper only for the publication of ISKCON literature because ISKCON literature is published for the service of Lord Visnu. </p><p>This literature clarifies our relationship with Lord Visnu, and therefore the publication of ISKCON literature is the performance of yajna. Yajnarthat karmano ‘nyatra loko ‘yam karma-bandhanah [Bg. 3.9]). Yajna must be performed, as indicated by the superior authorities. </p><p>The cutting of trees simply to manufacture paper for the publication of unwanted literature is the greatest sinful act." (SB, Canto 7 Ch 2 text 1 Purport)</p><p>Srila Prabhupāda - "Dishonest miscreants flourish because of cowardly and impotent executive heads of state. But when the executive heads are strong enough to curb all sorts of dishonest miscreants, in any part of the state, certainly they cannot flourish. When the miscreants are punished in an exemplary manner, automatically all good fortune follows." (SB, Canto 1 Ch 17 text 14 Purport)</p><p>Srila Prabhupāda - "But at times, due to the influence of the ignorance mode of material nature, the lowest of the material modes, kings and administrators come into power without knowledge and responsibility, and such foolish administrators live like animals for the sake of their own personal interest. </p><p>The result is that the whole atmosphere becomes surcharged with anarchy and vicious elements. Nepotism, bribery, cheating, aggression and, therefore, famine, epidemic, war and similar other disturbing features become prominent in human society." (SB, Canto 1 Ch 10 text 25 Purport)</p><p>Srila Prabhupāda - "If a rascal is busy, that means he’s simply spoiling the energy. . . . So the busy fool is dangerous. There are four classes of men: lazy intelligent, busy intelligent, lazy fool and busy fool. (laughter) So first-class man is lazy intelligent. Just like you’ll see the high-court judges. They’re very lazy and most intelligent. That is first-class man. They are doing everything very soberly. And the next class: busy intelligent. Intelligence should be used very soberly. And the third class: lazy fool-lazy, at the same time, fool. And the fourth class: busy fool. Busy fool is very dangerous. </p><p>So all these people, they’re busy. Even in this country, everywhere, all over the world, not this country or that country. They have discovered this horseless carriage — very busy. ‘Ons, ons,’ (imitates cars’ noise) this way this way, this way. But actually, they are not intelligent. Busy fool. Therefore they are creating problems after problems. That’s a fact. They are so busy, but because they are fools, therefore they are creating problems." (Lecture SB, Canto 1 Ch 16 text 23, Hawaii, Jan 19, 1974)</p><p>Srila Prabhupāda - "Too much of an external view of the world gives rise to an overly large-scale and difficult type of industry and trade, known as ugra-karma. The word ugra means ‘hard” or ‘difficult,’ and karma means ‘task.’ The development of hard and difficult industrial undertakings always hinders the progressive cultivation of the human spirit. </p><p>Asuric leaders of society never retire from such lustful undertakings unless killed by the laws of nature. For them there is no question of retirement or of cultivating the human spirit. But men in the mode of goodness have an introspective mind, and after a regulative struggle for existence they retire at a ripe old age and engage their time in cultivating the human spirit." (Light of The Bhagavat, verse 37)</p><p>Srila Prabhupāda - "But these rascals, they are being put into severe penalties. Duhkhalayam asasvatam. More and mo… The more they are forgetting God, they are put in, they are put into more and more miserable condition. Practically we see, with the advancement Kali-yuga, people are forgetting his relationship with Krsna, and the price of commodity and the food grains, the price is increasing. They cannot eat sufficiently. So many people are dying of starvation. If they cannot eat, how they will live?</p><p>Therefore Krsna gives His instruction. He’s the supreme ruler. He gives this order: annad bhavanti bhutani: ‘You require food grains.’ This is practical. Who will disagree with Krsna, that ‘We don’t require food grains; we require bolts and nuts in the factory?’ Who will say? This is practical. So they do not… Just like we see here that, that they do not grow food grains. </p><p>They are growing jute because they will get some money, more money. But the rascal does not know that ‘I will get more money, and it will be taken away next by the food grain seller.’ So similarly, we are interested in industry, in plan-making, this, that, so many things. </p><p>But Krsna does not say that ‘You open slaughterhouse and industries and brothels and cinema.’ No. Krsna does not say. Krsna says, ‘Grow more food, rascal! You’ll eat and become strong.’ And nobody is obeying Krsna. Is it not? Practically try to understand Bhagavad-gita and Srimad-Bhagavata. Not by sentiment. And preach this philosophy all over the world. </p><p>What Krsna says, that is practical. Annad bhavanti bhutani parjanyad anna-sambhavah. ‘How we shall get anna? There is no rain.’ You see nowadays, there is no rain. Why? Because you are, we are all rascals. We do not know how to get rain. Krsna says, parjanyad anna-sambhavah: ‘There will be food grains when there is sufficient rain.” </p><p>And how rain there will be? Yajnad bhavati parjanyah: [Bg. 3.14] ‘And if you perform yajna, then there will be sufficient rain.” So nowadays you, people may say, ‘How to perform yajna? It requires so much money, so much ghee, so much food grains to offer as oblations.’ But Krsna has made it very easy. Yajnaih sankirtana-prayair yajanti hi sumedhasah. Yajnaih sankirtana-prayaih. </p><p>I know, the sastras know that in the Kali-yuga it will be very difficult to perform the ritualistic yajna ceremony because people will be poor, poverty-stricken. Where they will get ghee, and where they will get grains? No. This is yajna: kalau nasty eva nasty eva nasty eva gatir anyatha. Harer nama harer nama harer namaiva kevalam [Cc. Adi 17.21]. This is yajna." (Lecture SB, Canto 1 Ch 8 text 18, Mayapur, Sep 28, 1974)</p><p>Srila Prabhupāda - "So this point is that if the population of the world becomes sinful, demonic, then nature will not supply you sufficient food. She will diminish. We have got experience. In India we have seen, some years there is overproduction of mango. People… Very cheap. Everyone can purchase. And sometimes there is no supply, some year. Similarly, foodgrains also. </p><p>Some year there is oversupply of foodgrain and sometimes there is scanty supply. Now, this supply of foodgrains, fruits, and everything, even milk… In our New Vrindaban, because the cows feel very safe, they give us sufficient milk. That is our experience. So you keep things in order according to the Vedic injunction, you get sufficient food. </p><p>There is no question of scarcity. But if you become sinful, demons, then the nature’s food supply will be ultimately stopped. You can produce your food in the factory… You cannot do that. You can produce motorcars to consume all the petroleum within the earth, and then you become no petrol. </p><p>Then throw all these motorcars. Unless you find out some other energy That you can do. You can make things topsy-turvied. But by your so-called scientific advancement, you cannot increase or, I mean to say, stop nonproduction. That you cannot. So there was such a time because Prthu Maharaja’s father was a demon. He stopped all religious activities. </p><p>Therefore people became demonic, and there was restriction of food supply. Then Prthu Maharaja made arrangement, and there was sufficient foodstuff. Dugdhemam osadhir vipras tenayam sa usattamah. Since Prthu Maharaja arranged the whole society to be religious, to be God conscious, everything become beautiful. </p><p>This can be done even now. If people become Krsna conscious, the whole world will become beautiful, Vaikuntha, without any anxiety. That is possible. Because that is nature’s law. Just like if you become criminal, the state police force will always harass you. You cannot get out of it. He’ll harass you. But that is expensive job for the government. </p><p>Because it requires extra police, extra management, extra everything. But if the people become honest, God conscious, so many expenditure will be reduced. And money will be saved for spreading Krsna consciousness or for Krsna’s service. Then the whole world will become exactly as it was in the Prthu Maharaja’s day." (Lecture SB, Canto 1 Ch 3 text 14, Los Angeles, Sep 19, 1972)</p><p>Srila Prabhupāda - "Material advancement of civilization means advancement of the reactions of the threefold miseries due to celestial influence, earthly reactions and bodily or mental pains. By the celestial influence of the stars there are many calamities like excessive heat, cold, rains or no rains, and the aftereffects are famine, disease and epidemic. </p><p>The aggregate result is agony of the body and the mind. Man-made material science cannot do anything to counteract these threefold miseries. They are all punishments from the superior energy of maya under the direction of the Supreme Lord. Therefore our constant touch with the Lord by devotional service can give us relief without our being disturbed in the discharge of our human duties." (SB, Canto 1 Ch 14 text 10 Purport)</p><p>Srila Prabhupāda - "So, atmanam sarvato rakset tato dharmam tato dhanam.(?) First of all you try to protect yourself, then take to real religion, natural function of the atma. Then try to… Because we are in this material condition, we require economic development also. So that is very easy also. Krsna has given you enough land — you just little work. The animals are there. The cows will give you milk. If you till a little land, you get some grains. That is sufficient. Economic development. </p><p>You don’t require big factories, big workshop, and whole day and night with motorcar going this way and that way. No. There is no necessity for economic development. This is maya. Simply at the end he will eat some grains or some this or that, little. And by whole day… </p><p>Therefore they are called mudha. According to Bhagavad-gita, they are rascals, mudha, ass. Just like ass, the beast of burden. He takes washerman’s load, three tons, four tons. Whole day working, but eating a morsel of grass, that’s all. He has no knowledge that “I take a morsel of grass only, I live. And why whole day I bear these so much tons of clothing of the washerman?” </p><p>You have no experience of the ass, ass’s business. In India the washerman loads the ass three tons and he goes to the waterside and the washerman washes all these clothings in some bank of river or reservoir of water. Again evening, the ass brings back the clothing. </p><p>So the karmis, they have been described in the Bhagavad-gita: mudha, ass, simply unnecessarily working day and night, whole day and night. You see. Without taking care of the atma, without taking care of the religion. Economic development. What is this nonsense? You are losing yourself." (Lecture SB, Canto 1 Ch 5 text 9-11, New Vrindaban, June 6, 1969)</p><p>Srila Prabhupāda - "So by Krsna’s grace if we actually become dharmic, follow Krsna, the milk supply will be so profuse that everyone, even the animals can take the butter and yogurt. That is wanted. That is civilization. Produce sufficient quantity of grains, let the milk, cows, supply sufficient quantity of milk. </p><p>All economic question solved. There is no use of industry. No use of man’s going fifty miles to work. No, there is no need. Simply land and cows. Here is the statement. Kamam parjanyah, vavarsa parjanyah sarva-kama-dugha. Everything you’ll get from the land. Even luxury articles. What can be more luxurious article than the jewels? </p><p>The jewels are also produced. The medicine is produced, the minerals are produced, gold is produced, diamond is produced from the earth. Sarva kama dugha. You get everything. Make your civilization very perfect, very luxurious simply by satisfying Krsna. This is Krsna consciousness movement." Lecture SB, Canto 1 Ch 10 text 4, Mayapur, June 19, 1973)</p><p>Mahamsa dasa - "And this is a very nice thing he said, Prabhupada. He said that “We want to improve things in the countryside to an extent that people from the cities start running to the villages." </p><p>Srila Prabhupada - "Yes, that I want. I… Everywhere I go and say, how these rascals…? So much land is lying, and these rascals are not developing. And they are making… What is that? Coal stone. Coal. They are interested with these bricks and stones, not green vegetables. Such a rascal government. Give them facility. We know how to do it. </p><p>Annad bhavanti bhutani parjanyad anna-sambhavah, yajnad bhavati parjanyah [Bg. 3.14]. </p><p>Let them engage in kirtana. There will be more water for gardening, and it will be moist, and then produce fodder for the animals and food for you. And animal gives you milk. That is Vrndavana life. And they are absorbed in this so-called opulence. </p><p>Krsna has taken birth. They are bringing so many nice, pleasant foodstuff, very well-dressed and ornamented. These are description. In the morning we were reading. How they were happy, the inhabitants of Vrndavana with Krsna and living and cows. That I want to introduce. </p><p>At any cost do it and… Don’t bother about big, big buildings. It is not required. Useless waste of time. Produce. Make the whole field green. See that. Then whole economic question solved. Then you eat sumptuous. Eat sumptuously. The animal is happy. </p><p>The animal even does not give milk; let them eat and pass stool and urine. That is welcome. After all, eating, they will pass stool. So that is beneficial, not that simple milk is beneficial. Even the stool is beneficial. Therefore I am asking so much here and…, “Farm, farm, farm, farm…” </p><p>That is not my program-Krsna’s program. Annad bhavanti bhutani [Bg. 3.14]. Produce greenness everywhere, everywhere. Vrndavana. It is not this motorcar civilization. If it has taken in his brain, then it is to be understood that he can do this plan. He’ll be able." (Conversation May 27, 1977, Vrndavana)</p><p>Srila Prabhupāda - "Locally you produce your own food. You get your own cloth. Have sufficient milk, vegetables. Then what you want more? And chant Hare Krsna. This is Vedic civilization: plain living, high thinking. And poor thinking, poor in thought, poor in behavior, and living with motorcar and this, that, nonsense. It is all nonsense civilization." (Room Conversation, Oct 5, 1975, Mauritius)*^*.</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh_71khZ_6oVhjPVqpEIA4r4LBGE5w87SEb1NKypwKF-bL94adIi63_fI-5ymYI4mJBLl0iyqzCrLApJ-oLTCQI1f8CWFCm6godE-jhTsmR6AB12cQe6C8VI62jWVe9lvYrReNsVOOpKbUdgJlAewcTOEwS0-nrmnUf-TiszuqKSpjPNUOi2yMByylc/s372/FB_IMG_1707742332082.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="364" data-original-width="372" height="391" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh_71khZ_6oVhjPVqpEIA4r4LBGE5w87SEb1NKypwKF-bL94adIi63_fI-5ymYI4mJBLl0iyqzCrLApJ-oLTCQI1f8CWFCm6godE-jhTsmR6AB12cQe6C8VI62jWVe9lvYrReNsVOOpKbUdgJlAewcTOEwS0-nrmnUf-TiszuqKSpjPNUOi2yMByylc/w400-h391/FB_IMG_1707742332082.jpg" width="400" /></a></div><br /><p><br /></p>Gauragopala.dasa.ACBSP.http://www.blogger.com/profile/00061005046269018685noreply@blogger.com0tag:blogger.com,1999:blog-1384085578980590434.post-66207267175951861702024-02-12T13:14:00.009+11:002024-03-11T00:47:27.440+11:00We must never forget that Krsna is the Supreme Personality of Godhead and cause of ALL causes however, this must be properly understood because Krsna does NOT operate a totalitarian impersonal manipulative dictatorship.<p>By properly and intelligently understanding this, we will understand the following comments by Srila Prabhupāda when he says EVERYTHING comes from Krsna including the free will of the individual jiva-souls. </p><p><b>Swedish man </b>- ''Is there free will?''</p><p><b>Srila Prabhupada</b> - ''Yes, just like you are sitting here. If you don’t like, you can go away. That’s your free will. There is free will, we are part and parcel of God, therefore we have got minute quantity of freedom." <b>(Temple lecture Stockholm Sweden 1974)</b></p><p><b>Srila Prabhupada</b> - "Every individual jiva-soul is awarded a portion of independence because each is part and parcel of God. Thus, he has the quality of independence, but in minute quantity. That is his individuality."</p><p><b>Syamasundara dasa - </b>"Is Krsna within each atom as an individual entity different from every other entity?"</p><p><b>Srila Prabhupada</b> - "Yes, Krsna is there, He is individual. There are varieties of atoms, and sometimes they are combined together."</p><p><b>Syamasundara dasa </b>- "How is each Krsna different then? How is it Krsna an individual in each of the atoms?"</p><p><b>Srila Prabhupada</b> - "Why is He not an individual? Krsna is always an individual. He is always a PERSON, the Supreme PERSON, and He can expand Himself innumerably."</p><p><b>Syamasundara dasa -</b> "And is Paramatma a person?"</p><p><b>Srila Prabhupada</b> - "Yes, every expansion is a PERSON. We are all atomic expansions of Krsna, and we are all individual PERSONS. Paramatma is another expansion, but that is a different kind of expansion."</p><p><b>Syamasundara dasa</b> - "Is the individual jiva-soul, also a PERSON?"</p><p><b>Srila Prabhupada</b> - "Yes, if he were not a PERSON, then how would you account for the differences? We are all different PERSONS. You may agree with my opinion or not, but in any case you are an individual PERSON. Krsna is also an individual PERSON. Nityo nityanam. There are innumerable individual souls PERSONS, but He is the supreme individual PERSON."</p><p><b>Syamasundara dasa </b>- "So even within material atoms, there is a spiritual life, individual life spiritual force?"</p><p><b>Srila Prabhupada</b> - "Yes, force means spiritual force."</p><p><b>Syamasundara dasa -</b> "But even within the dead body there are forces. There is the force of decomposition."</p><p><b>Srila Prabhupada</b> - "Krsna is within the atom, and the body is a combination of so many atoms; therefore the force for creating other living entities is also there even in the process of decomposition. When the individual jiva-soul's force is stopped within a particular body, we call that body a dead body. Still, Krsna's force is there because the body is a combination of atoms. The ultimate desire is of Krsna. If you take it in that way, Krsna is within every atom, and therefore Krsna wants whatever is to be. Therefore He wills that these two elements become one, and therefore the molecules combine to create water, or whatever. Thus there is a creation, and again there is another creation, and so on. In any case, the ultimate brain governing all creation is Krsna."</p><p><b>Syamasundara dasa</b> - "Does the individual soul have a little independence to choose?"</p><p><b>Srila Prabhupada</b> - "No (not without the sanction of Krsna first) Bhagavad-Gita states that when the individual jiva-soul wants to act, Krsna gives the orders. Man proposes, and God disposes."</p><p><b>Syamasundara dasa -</b> "So we have no free will?"</p><p><b>Srila Prabhupada</b> - "Not without the sanction of Krsna first. Without Him, we cannot do anything. Therefore He is the ultimate cause of ALL causes."</p><p><b>Syamasundara dasa</b> - "But I thought you have been saying that we have a little independence."</p><p><b>Srila Prabhupada</b> - "We have the independence in the sense that we may deny or affirm, but unless Krsna sanctions first, we cannot do anything, EVERYTHING belongs to Kṛṣṇa, He is the cause of ALL causes, we must understand this."<b> (Dialectical Spiritualism: A Vedic View of Western Philosophy)</b></p><p>Srila Prabhupada here is simply confirming everything comes from Krsna and must be sanctioned by Krsna first, including "free will" because Krsna is the Supreme Personality of Godhead and cause of ALL causes. Nothing can happen without the sanction of Krsna first.</p><p>However, Krsna will always sanction free will or the ability for the jiva-souls to choose for themselves because it allows voluntary contributions and self expression. Without these qualities there can NEVER be voluntary contributing loving exchanges with Krsna. </p><p>In other words, if Krsna denied the jiva-souls their free will, then they would be no better than useless dead puppets manipulated by the hands of a puppet master.</p><p>So, if Krsna wants genuine productive loving exchanges to happen, then He MUST allow free will, independent thoughtful self expression and to be able to choose from an array of voluntary services.</p><p>In other words, the jiva-souls MUST be ALWAYS able to express their own individual character and personality separate from Krsna's absolute control, otherwise loving exchanges with Krsna can NEVER exist if Krsna is only surrounded by mindless drones and "yes" men or women who foolishly believe such an "impersonal relationship" with Krsna is the meaning of "surrender." </p><p>Regardless of what Srila Prabhupada says above, without free will, the individual jiva-souls could NEVER voluntary contribute in their own individual unique way in their relationship with Kṛṣṇa. </p><p>This is why real love can only exist in a healthy relationship when there is a "two-way" voluntary loving exchange going on with Krsna otherwise we are no better than dead stone or mindless puppets under the manipulative control of the puppeteer. </p><p>If Krsna denies the jiva-souls their free will of having their own independent personality and identity separate from Krsna's Personality, then His Kingdom is loveless useless dictatorship and it's better NOT to exist at all! </p><p>Above Srila Prabhupada in his discussion with Syamasundara dasa is making the point that everything is under the control of Krsna as the Bhagavad-gita teaches us-</p><p><b>"Not a blade of grass moves without the will of the Lord."</b></p><p>The individual jiva-souls only have free will because Krsna allows it however, Krsna will ALWAYS allow free will for the purpose to allow individual voluntary diversity, so each individual jiva-soul can experience a contributing relationship with Krsna based on independent self expression that includes even rejecting Krsna if one chooses.</p><p><b>Srila Prabhupada</b> - "Free will means that you can act wrongly. That is free will. Unless there is chance of doing wrong or right, there is no question of free will. Where is free will then? If I act only one sided, that means I have no free will. Because we act sometimes wrongly, that means free will."</p><p><b>Hayagriva dasa</b> - "A man may know better but still act wrongly."</p><p><b>Srila Prabhupada</b> - "Yes, but that is free will, he misuses his free will, just like a thief, he knows that his stealing is bad but still he does it. That is free will, he cannot check his greediness, so in spite of his knowing that he is doing wrong thing, he will be punished, he knows; he has seen another thief, he was punished, he was put into prison— everything he knows, but still he steals. Why? Misuse of free will. Unless there is misuse of free will, there is no question of free will." <b>(Talk on the philosophy of Rene Descartes)</b></p><p>The conclusion is Krsna will ALWAYS sanction "free will" because it allows the individual jiva-souls to voluntarily contribute, or choose for themselves in their own unique way, how to serve and please Krsna as a PERSON who individually contributes to the relationship in a way they choose. </p><p><b>Without "free will," or freedom of self-expression, the individual jiva-souls could NEVER be able to participate in a "two-way" loving relationship with Krsna.</b></p><p>This means voluntary loving exchanges and the contribution of unique independent intelligent self expression that each PERSON (jiva-soul) is endorsed with, can NEVER exist unless there is "free will."×^×.</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEieti-zVNb9vVq1y6atjpg8BYxB2AxTFQLx6WkwTC9IiavicZad-OhjKht6UiyuyXhTJA1sFvtZRgDyBgSXbha6Dq6HzGjhuNtr1Vu7EgYQzst1FJCfkshoznLWoIzrMQQmXCyjQ_2XW_AG6CkO3kPdVyRcCRPY4ZDDDUkCK0xlu1aIxWJ817vQhE3d/s781/FB_IMG_1707702870313~2.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="781" data-original-width="688" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEieti-zVNb9vVq1y6atjpg8BYxB2AxTFQLx6WkwTC9IiavicZad-OhjKht6UiyuyXhTJA1sFvtZRgDyBgSXbha6Dq6HzGjhuNtr1Vu7EgYQzst1FJCfkshoznLWoIzrMQQmXCyjQ_2XW_AG6CkO3kPdVyRcCRPY4ZDDDUkCK0xlu1aIxWJ817vQhE3d/w353-h400/FB_IMG_1707702870313~2.jpg" width="353" /></a></div><br /><p><br /></p>Gauragopala.dasa.ACBSP.http://www.blogger.com/profile/00061005046269018685noreply@blogger.com0tag:blogger.com,1999:blog-1384085578980590434.post-18228569421764850592024-02-04T18:03:00.033+11:002024-02-07T20:13:29.078+11:00 "Free will" means the individual jiva-souls have the natural inherent quality of voluntary independent self expression.<p><span style="font-size: 14pt;">Also, how do the marginal living entities
(jiva-souls) fall from the spiritual world (the Vaikuntha planets and
Goloka-Vrindavana) to the material world?</span></p><p>The individual jiva-souĺs (marginal living entities) are endowed with free will, which means they can even reject Krsna if they choose, otherwise free will has no meaning.</p><p><b>Free will only has meaning when the jiva-souls can express themselves in a "two-way" relationship that allows independent self expression. </b></p><p>In other words, loving reciprocation is ONLY possible on a "two-way" street between two, with each contributing to the relationship's expansion of nectarine mellows.</p><p>As said above, this means the individual jiva-souls can reject Krsna if they choose, which only proves that "free will" does truly exist.</p><p><b>Srila Prabhupada</b> - "Free will means that you can act wrongly. That is free will, unless there is chance of doing wrong or right, there is no question of free will. Where is free will then? If I act only one sided, that means I have no free will. Because we act sometimes wrongly, that means free will. Just like a thief, he knows that his stealing is bad but still he does it. That is free will. He cannot check his greediness, so in spite of his knowing that he is doing wrong thing, he will be punished, he knows; he has seen another thief, he was punished, he was put into prison, everything he knows, but still he steals. Why? Misuse of free will." <b>(Talk on Rene Descartes philosophy with Hayagriva dasa 1976)</b></p><p><b>Srila Prabhupada</b> - "So everyone can know that independence means one can use it properly or one can misuse it. That is independence. If you make it one way only, that you can never fall down, that is not independence, that is force.”<b> (Los Angeles, June 23, 1975)</b></p><p>Having "free will" is the eternal constitutional make up of every "marginal living entity," (jiva-soul) and is the foundation for all jiva-soul's relationship with Krsna.</p><p>The jiva-souls on the Vaikuntha planets and on Goloka Vrindavana, eternally have their individual independence which means always being able to express their "free will" in the spiritual world that is part and parcel of their unique individual marginal identity as a voluntary contributing jiva-soul.</p><p><b>This "freedom" of self expression or fee will, allows the jiva-souls to make their own unique personal offerings with voluntary contributions to their loving relationship and service to Lord Visnu or Sri Krsna, where each individual jiva-soul can offer or serve the Lord in their own unique personal way. This is real freedom.</b></p><p>In this way, each individual jiva-soul has their own special (personal) association and relationship with Krsna or Visnu that is unique to them, that no other jiva-soul has.</p><p>Loving exchanges are based on a "two-way" relationship between Krsna and the individual jiva-souls however, in the temporary material creation, it is different because those who have chosen to enter the material creation as an independent, previously choose to leave a Vaikuntha planet or Goloka-Vrindavan by rejecting Visnu or Krsna.</p><p>So, why does Krsna allow the jiva-souls to have their independent freedom and even choose to leave Vaikuntha or Goloka Vrindavan?</p><p><b>Disciple</b> - "In the Srimad Bhagavatam it says that Krsna did not want us to come to this material world. If Krsna did not want us to come here, why are we here?” Why doesn’t He save me from thinking like that?”</p><p><b>Srila Prabhupada</b> - "That means you lose your independence, that is force, in Bengali it is said, "If you catch one girl or boy and demand you love me, you love me, you love me. is it love? You love me, otherwise I will kill you!’ Is that love? So Krsna does not want to become a lover like that, on the point of revolver, you love me, otherwise I shall kill you! That is not love; that is threatening. Love is reciprocal, voluntary, good exchange of feeling. Then there is love. Not by force; that is rape. Why one is called lover, another is called rape?" <b>(July 8, 1976 in Washington, D.C)</b></p><p>Having "free will" gives the individual jiva-souls the freedom to express themselves as independent person. This also means the jiva-souls take fully responsible for all their choices, actions and deeds.</p><p>Rejecting the Vaikuntha planets and Krsna's central planet of Goloka Vrindavana and enter the material creation, was a mistake by those jiva-souls because the material creation is not the real home of the individual jiva-souls.</p><p>It is unnatural for the individual jiva-souls to be covered by a temporary material bodily vessel or container that is in a constant state of decomposition, is obtained from Maha-Visnu when the jiva-souls chose to enter leave the spiritual world and enter the temporary material world.</p><p>For loving service (voluntary selfless personal contributions) to truly exist, each jiva-soul must have the "freedom" (free will) to voluntarily make their own choices, even if that means leaving Krsna! </p><p>Otherwise, there can be no question of of freedom (free will to voluntarily participate in loving exchanges or service of their choice.</p><p><b>This attribute of individual identity, independent personality and character, means the individual jiva-souls can always express themselves as an independent PERSON under the heading of free will. These attributes are part of the individual jiva-soul's marginal constitution, as separate expansions who are part and parcel of the Krsna.</b></p><p>Krsna allows this freedom that all jiva-souls have because without free will, loving exchanges and personal contributions can NEVER exist.</p><p><b>Srila Prabhupada </b>- "You have got little independence therefore you can violate. Because you are part and parcel of God you have got independence, proportionately, therefore if he likes he can return. That independence has to be accepted, little independence. We can misuse that." <b>(Conversation, Mayapur, Feb 19, 1976)</b></p><p>As said above, having "free will" is the constitutional make up of all marginal living entities (jiva-souls) that is always part and parcel of their eternal character and personality in the spiritual worlds. This means the jiva-souls can even choose to leave the Vaikuntha planets or Goloka-Vrindavana if they want.</p><p><b>Free will always allows this and if it didn't then there is no question of loving exchanges. </b></p><p>This is why it is foolish that big, big sannyasis and gurus claim once entering the spiritual world the jiva-souls can never leave or fall down again to the material world which is a nonsense comment.</p><p>To stay in the spiritual world, or enter the material world are both voluntary, this means it is up to the individual jiva-souls to choose where they live, the spiritual world or the material world. </p><p>Although, the "original infinite home" of the marginal living entities (jiva-souls) is the spiritual world's of the Vaikuṇṭha planets and Goloka-Vrindavana. </p><p><b>The choice to stay or remain in the spiritual world is also up to each individual jiva-soul therefore voluntary, and is NOT just the decision of just Krsna or His pure devotees because love is a two-way reciprocation.</b></p><p>As already explained, real love or service is a "two-way street" and NOT a one-sided dictatorship. </p><p>This is why all those who claim the jiva-souls will never again fall down from the spiritual world once there, are sentimental fools.</p><p>No, they CAN fall down again and again and again if they choose to do so, regardless of Krsna promise they will never again fall down. This is because it is also their choice to accept or reject Krsna's promise too.</p><p><b>In other words if the jiva-soul rejects Krsna then they will certainly reject His promises too, but sentimental fools do not undertand this.</b></p><p>And as said above, such choices or fall downs have nothing to do with Maya (material energy) because Maya does not exist on the Vaikuntha planets or on Goloka Vrindavana. It is simply the misuse of free will that is the cause of fall down.</p><p>The choice to leave the Vaikuntha planets or Goloka-Vrindavana is possible because Krsna allows a "two-way" relationship, this means one can accept or reject Krsna if they choose to do so.</p><p><b>Srila Prabhupada</b> - "Free will means that you can act wrongly. That is free will. Unless there is chance of doing wrong or right, there is no question of free will. Where is free will then? If I act only one sided, that means I have no free will. Because we act sometimes wrongly, that means free will."</p><p><b>Disciple</b> - "A man may know better but still act wrongly."</p><p><b>Srila Prabhupada -</b> "Yes, but that is free will, he misuses his free will. Just like a thief, he knows that his stealing, it is bad, but still he does it. That is free will. He cannot check his greediness, so in spite of his knowing that he is doing wrong thing—he will be punished, he knows; he has seen another thief, he was punished, he was put into prison— everything he knows, but still he steals. Why? Misuse of free will. Unless there is also the possibility to misuse of free will, then there is no question of free will." <b>(Discussions with Srila Prabhupada on Rene Descartes philosophy)</b></p><p><b>Syamasundara dasa</b> - "But can we predict returning back home back to Godhead will be permanent? Can we predict that? Just like many prisoners leave the prison, however some do come back?"</p><p><b>Srila Prabhupada</b> - "No, there is no permanent effect because we have got little independence. There is nothing permanent because you can misuse your independence at any time."</p><p><b>Syamasundara</b> <b>dasa</b> - "And some come back?"</p><p><b>Srila Prabhupada</b> - "Yes, therwise there is no meaning of independence. Independence means you can do this, you can do that. "All right. Whatever you like."</p><p><b>Syamasundara dasa</b> - "Then he is so many times falling down, again and again, so will he eventually permanently come back?" <b>(Discussions with Syamasundara on Henri Bergson philosophy)</b></p><p>All material bodies in the material creation are provided to the jiva-souls, who reject Krsna and Visnu, by Maha-Visnu. </p><p><b>Srila Prabhupada</b> - ''As soon as we try, Oh, this material world is very nice, Yes, Kṛṣṇa says, yes, you can go, otherwise what is the meaning of free will? Every living entity has got a little free will. And Kṛṣṇa is so kind, He gives him opportunity, "All right, you enjoy like this." It is free will." <b>(Morning Walk Cheviot Hills May 13, 1973, Los Angeles)</b></p><p><b>Srila Prabhupada</b> - "He has got independence therefore there is always the possibility he can misuse his independence, he can fall down. That's why when a man is released from the prison house, that does not mean permanently because he can come back again, the general law is not to come back, but if he likes, he can come back, otherwise what is the meaning of independence? Just like one becomes free from the prison house, naturally he should not go there again." <b>(Conversation, Mayapur, Feb 19, 1976)</b></p><p><b>Srila Prabhupada</b> - "Love only exists when there is a relationship between "two persons," then there is exchange, then there is love. I must deal with you open-hearted, you must deal with me open-hearted, then there is love. So if you want to love Kṛṣṇa, God, then these things must be there." <b>(quote 1966 - 1974, Vaniquotes)</b></p><p><b>Srila Prabhupada</b> - "Love means you take and you give also. Suppose if you love somebody and you simply take from him, but you don't give. Oh, do you think it is very good? No. It is not good. That is not love. That is exploitation. If I go on simply taking from you, and if I don't offer you anything, that is simply exploitation." <b>(BG, Ch 9 text 2-5, NY City, Nov 23, 1966)</b></p><p><b>Srila Prabhupada</b> - "We have got the propensity to love. Love means somebody else. Love cannot be done or love cannot be executed only one, there must be another one, there must be two. I love somebody; somebody loves me, there must be lover, there must be beloved, and the transaction, then love." <b>(SB, Canto 1 Ch 2 text 6, Delhi, Nov 12, 1973).</b></p><p>The Sun-disc and the sun-rays can't exist separately from each other, similarly Krsna cannot exist separately from His living entities (parts and parcels) and the living entities can't exist without Krsna.</p><p>Each jiva-soul (marginal living entity) is a one of a kind independent individual PERSON, with their own unique personality and character different from other personalities including Kṛṣṇas.</p><p>No two individual jiva-souls are the same, and no jiva-souls can ever become God (Krsna or Visnu) or Siva (in a league of his own) but they can become a Lord Brahmā if they choose.</p><p>Loving contributing devotional service to Krsna is always based on a "two-way" voluntary exchange of personal feelings manifesting as loving acts of reciprocation between Kṛṣṇa and His devotees, who voluntarily contribute their own unique expressions (offerings) of devotional service to Him as the real act of surrendering to Krsna's will that does not deny the "free will" of each jiva-soul.</p><p>On the other hand, actions expressed in a "one-way" domineering forceful mood from a "so called God" in His Kingdom that does not allow personal voluntary contributions from the individual jiva-souls in a "two-way" exchange of feelings, is dangerous impersonalism.</p><p>Personalism means a "two-way" relationship that includes voluntary loving exchange of feelings that expands, enriches and multiplies loving affection, sentiment and exchanges between the jiva-souls and Krsna.</p><p><b>Srila Prabhupada</b> - "If you have no free will, then you are a stone. The stone has no free will. You want to be stone? Then you must have free will!"<b>(Aug 5, 1976, New Mayapur France)</b> </p><p><b>Srila Prabhupada</b> - "Love means you take and you give also. Suppose if you love somebody and you simply take from him, but you don't give. Oh, do you think it is very good? No. It is not good. That is not love. That is exploitation. If I go on simply taking from you, and if I don't offer you anything, that is simply exploitation." </p><p><b>Srila Prabhupada</b> - "We have got the propensity to love. Love means somebody else. Love cannot be one or love cannot be executed by only one, personally. There must be another one. I love somebody; somebody loves me, there must be lover, there must be beloved, and the transaction, then love." </p><p><b>Srila Prabhupada</b> - "The impersonalist philosophy is oneness, so how there be love with just one? Is it possible? Have you got any such experience that love means one? No. Love means two. There must be two, the lover and the beloved. Kṛṣṇa is already lover. He loves you so much that He's trying to get you back. That is Kṛṣṇa's attempt. "Please, My dear boy, or My dear friend, My dear servant." <b>(SB, Canto 2 Ch 1 text 3)</b></p><p><b>Disciple - </b>"Is the original body of the spirit soul a human form?"</p><p><b>Srila Prabhupada</b> - "Yes, human form, God is also human form. "Man is made after the shape of God." I think there is in the Bible. Is it not? So God is also like human form. Here you see Krsna, two hands, two legs."</p><p><b>Disciple</b> - "How do we understand, then, that there are peacocks and flowers and trees in the spiritual world? Are these not eternal forms?"</p><p><b>Srila Prabhupada -</b> "[describing material form first]: Yes, they are more covered, just like if you cover your body with blanket, the hands and legs are invisible. But you are not the blanket. So the trees and plants, they are more covered. They are not in full manifestation. The human form is the full manifestation of the soul."</p><p><b>Disciple</b> - "They are covered in the spiritual world?"</p><p><b>Srila Prabhupada</b> - "Not in the spiritual world, there that is voluntary, some devotees want to serve Krsna as flower; so they become flower there. If I want that, to be a flower, I shall lie down at the lotus feet of Krsna, then he becomes flower, voluntarily, and he can change his, from flower to human body. That is spiritual life. There is no restriction. If some devotee wants to serve Krsna as cow, he serves Krsna as cow, as calf, as flower, as plant, as water, as ground, field, or as father, as mother, as friend, as beloved, anything. It is inconceivable, yet a fact." <b>(SB, Canto 6 Ch 1 text 1-4)</b></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhVTqzSbBZ6JDzSwjPK4hWnDSykRDUILo6JJjO5tu69GO2KEk0pLHpoH8bq75pSn0v0eCoI6VjDN9lpwMKNC4CXcluCLSkSKw06KL_p-vld1efY942uA_rQT-HLbHMuBXEKDZ6NVIQa2T2XSdyKEtKfj1OPnz69YDGuJsBnSJYS_bKU2_xHcBnvMNQm/s902/FB_IMG_1706630171770.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="902" data-original-width="830" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhVTqzSbBZ6JDzSwjPK4hWnDSykRDUILo6JJjO5tu69GO2KEk0pLHpoH8bq75pSn0v0eCoI6VjDN9lpwMKNC4CXcluCLSkSKw06KL_p-vld1efY942uA_rQT-HLbHMuBXEKDZ6NVIQa2T2XSdyKEtKfj1OPnz69YDGuJsBnSJYS_bKU2_xHcBnvMNQm/w368-h400/FB_IMG_1706630171770.jpg" width="368" /></a></div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhpSyiL6mJgJVqO9RV5VBspLMQyEqPL0NMceW0DITMRcCRtiYwDuTjok3PqOD7YtDBw13HTKP7ppUDdnISyTOszA3PlK0s1mTgr5ZRH1iJ54GD84Sfpu5zJYgcO6n9rpc5wBksLC66EqS4t8Kww2rj_QMgaGiKYxPcRQMLMOuVWYzQ2TRGu2N8e8Zzh/s400/FB_IMG_1706630167708.jpg" style="margin-left: 1em; 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they become flower there, If I want to be a flower I shall lie down at the lotus feet of Krsna and become a flower, voluntarily, and one can change his form in the spiritual world from flower to human body. That is spiritual life. There is no restriction. If some devotee wants to serve Krsna as cow, he serves Krsna as cow, as calf, as flower, as plant, as water, as ground, field, or as father, as mother, as friend, as beloved, anything. It is inconceivable, yet a fact." <b>(SB, Canto 6 Ch 1 text 1-4, Melb Australia May 20, 1975)</b></p><p><b>In the spiritual world ALL relationships with Krsna are equally blissful to each other, just like one may like a carnation flower while others may choose to like a rose flower, the blissful exchanges are equal.</b></p><p><b>Srila Prabhupada</b> - "Because you are son of God you have independence, you have acquired the quality of your father, so God does not interfere with your independence. If you persist that “I must enjoy independently," God says, "All right, you can go.” This is the position, if you persist, God sanctions. And you can come here and enjoy." <b>(Melb, Australia June 25, 1974)</b></p><p><b>Srila Prabhupada</b> – "So everyone can know that independence means one can use it properly, or one can misuse it. That is independence. If you make it one way only, that is not independence, that is force." <b>(Los Angeles, June 23, 1975)</b></p><p><b>Srila Prabhupada</b> - "Free will means that you can act wrongly, that is free will. Unless there is chance of doing wrong or right, there is no question of free will. Where is free will then? If I act only one sided, that means I have no free will. Because we act sometimes wrongly, that means free will."</p><p><b>Hayagriva dasa</b> - "A man may know better but still act wrongly."</p><p><b>Srila Prabhupada</b> - "Yes, but that is free will, he misuses his free will. Just like a thief, he knows that his stealing, it is bad, but still he does it. That is free will. He cannot check his greediness, so in spite of his knowing that he is doing wrong thing—he will be punished, he knows; he has seen another thief, he was punished, he was put into prison— everything he knows, but still he steals. Why? Misuse of free will, therefore unless there can be the misuse of free will, then there is no question of free will." <b>(Excerpt from: Discussions on Rene Descartes philosophy )</b></p><p>The individual jiva-souls are independent living entities in the spiritual worlds and have their own unique personality and sense of self that is separate from Krsna's Personality, yet are simultaneously dependent on Krsna as His parts and parcels.</p><p>The reason why Krsna gives the jiva-souls their independence and free will is so they can choose for themselves how to voluntarily serve Krsna in their own unique personal way without His or anyone elses domination.</p><p>This means the individual jiva-souls in the spiritual world always contribute in their own unique way, with offerings of THEIR choice without any pressure or force from Krsna.</p><p><b>Real love or voluntary service can ONLY exist when there is free will (self expression) that can only fully operate in a "two-sided" exchange of personal feelings, cooperation, equal respect, reciprocation that all leads to genuine loving exchanges.</b></p><p>This allows the jiva-souls to voluntarily participate as an independent PERSON in loving devotional exchanges and providing personal contributions to their relationship with Krsna the Supreme Personality of Godhead and cause of ALL causes.</p><p><b>Srila Prabhupada</b> - ''Love means you take and you give also. Suppose if you love somebody and you simply take from him, but you don't give. Oh, do you think it is very good? No. It is not good. That is NOT love. That is exploitation. If I go on simply taking from you, and if I don't offer you anything, that is simply exploitation." <b>(Lecture BG, Ch 9 text 2-5, New York City, Nov 23, 1966)</b></p><p><b>Srila Prabhupada</b> - ''We have got the propensity to love. Love means somebody else. Love cannot be one or love cannot be executed only by one, there must be another one. I love somebody; somebody loves me, there must be lover, there must be beloved, and the transaction, then love." <b>(Lecture SB, Canto 1 Ch 2 text 6, Delhi, Nov 12, 1973)</b></p><p><b>Srila Prabhupada</b> - ''The impersonalist philosophy is oneness, so how can there be love with just one? Is it possible? Have you got any such experience? Love means one? No, love means two! There must be two, the lover and the beloved. Kṛṣṇa is already lover. He's so lover of you that He's trying to get you back. That is Kṛṣṇa's attempt. "Please, My dear boy, or My dear friend, My dear servant." <b>(Lecture SB, Canto 2 Ch 1 text 3, Paris, June 12, 1974)</b></p><p>Surrender to Krsna in the spiritual world does not mean giving up your "free will" and allowing Krsna to control your every actions, deeds, words and thoughts like a puppet master controls his puppets! Such nonsense forced manipulative control is impersonalism!</p><p>No, the jiva-souls in the spiritual world are NOT programmed "mindless" drones who only obey and never contribute to the relationship with Krsna in their own unique way by thinking for themselves.</p><p>The jiva-souls can NEVER lose their free will in Vaikuntha or Goloka Vrindavana, there, they ALWAYS have a choice, and that is also why it is nonsense to foolishly claim the jiva-souls can never fall down from the spiritual world.</p><p>The jiva-souls ALWAYS have the individual ability of independent self expression which allows them to make their own unique offering of personal contributions to Krsna unique to each individual jiva-soul.</p><p>Only by having free will can genuine loving exchanges and reciprocation take place, and without free will the jiva-soul is no better than dead mindless stone Prabhupada has warned us.</p><p>Furthermore, in the spiritual world Krsna NEVER interferes with the free will of the jiva-souls because if He did and never allowed them to have their free will or the "self expression" to make their own choices in the spiritual world, then that also would mean loving exchanges of voluntarily reciprocation with Krsna would NEVER exist.</p><p>If one is forced to worship Krsna or Visnu or any name of God, then that is NOT love, it is tyranny, bullying and impersonalism.</p><p>The "impersonal" version of God's abode where individual jiva-souls are forced to surrender their "free will" and allow their bogus version of God to take over their individual existence, allowing Him to do all the thinking for them, as many nonsense religious cults propagate, is dangerous suicidal impersonalism.</p><p>Having genuine free will or self expression on the other hand, allows the jiva-souls to be themselves and present themselves as an independent PERSON, who voluntarily serves Krsna the way THEY choose to serve Him - that is what voluntary means.</p><p>Voluntary service to Krsna and His devotees is the bases of REAL surrender in Goloka Vrindavana and the Vaikuntha Planets which are the permanent eternal home and origin of the marginal living entities (jiva-souls).</p><p>The jiva-souls on the Vaikuntha planets and in Goloka Vrindavana, are forever voluntarily expanding the expression of their unique individuality with an increasing variety of personal devotional offerings based on free will, as said above, it is NEVER a nonsense "one-sided master/slave" mindless relationship with Krsna.</p><p>As said above, Krsna does NOT control the "surrendered" jiva-souls by FORCE like a puppet master controls every movement of his puppets with the manipulations of strings, denying self expression, individual contributions and voluntary service.</p><p>However, Krsna DOES control His pure devotees with loving exchanges and reciprocation because the jiva-souls voluntarily co-operate and reciprocates with Krsna out of their unconditional love for Him. </p><p><b>Srila Prabhupada </b>- "Krsna does not want to become a lover by force, from the point of revolver. ‘You love me, otherwise I shall kill you!’ That is not love; that is threatening. Love is reciprocal, voluntary, good exchange of feeling. Then there is love. Not by force; no, that is rape. Why one is called lover, another is called rape?" <b>(July 8, 1976 in Washington, D.C.)</b></p><p>If the jiva-souls had no "free will" in the spiritual worlds of the Vaikuṇṭha planets and Goloka-Vrindavana, then they are no better than dead stone Prabhupada explains here-</p><p><b>Srila Prabhupada</b> - "If you have no free will, then you are a stone. The stone has no free will. You want to be stone? Then you must have free will!" But don't misuse your free will. But don't try to become stone either. That is not life." <b>(Aug 5, 1976, New Mayapur France)</b></p><p><b>Srila Prabhupada</b> - "As living spiritual jiva-souls we are all originally Kṛṣṇa conscious entities, but due to our association with matter since time immemorial, our consciousness is now polluted by material atmosphere. When the superior energy is in contact with inferior energy, it becomes an incompatible situation. But when the supreme marginal potency (the jiva-souls) are in contact with the spiritual potency, Harā, it becomes the happy, normal condition of the living entity." <b>(The "Happening Record Album" recorded Dec 1966 in New York City, USA)</b></p><p><b>Always chant-</b></p><p>Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.^**.</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjgQbi4xUyEQhuiB9lGdKUFL4eexT5u-5QYdPX1zhjPIhY0t9BOoV5jQOXot80qVl0_nODpX6n4mi7wySP6d0G_-D3zyExj0XlNJZDk02iCZY62szxOIEsry2DpxbaA_h4lTEDxUr6DBmK5igUfplE7DnTr5iCBqda264I0Lo_Jel8KGfmJUpfOxPyj/s736/FB_IMG_1706882964115.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="736" data-original-width="736" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjgQbi4xUyEQhuiB9lGdKUFL4eexT5u-5QYdPX1zhjPIhY0t9BOoV5jQOXot80qVl0_nODpX6n4mi7wySP6d0G_-D3zyExj0XlNJZDk02iCZY62szxOIEsry2DpxbaA_h4lTEDxUr6DBmK5igUfplE7DnTr5iCBqda264I0Lo_Jel8KGfmJUpfOxPyj/w400-h400/FB_IMG_1706882964115.jpg" width="400" /></a></div><br /><div class="separator" style="clear: both; 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