SB 5.5.2:" One can attain the path of liberation from material bondage only by rendering service to highly advanced spiritual personalities. These personalities are impersonalists and devotees. Whether one wants to merge into the Lord's existence or wants to associate with the Personality of Godhead, one should render service to the mahātmās. For those who are not interested in such activities, who associate with people fond of women and sex, the path to hell is wide open. The mahātmās are equipoised. They do not see any difference between one living entity and another. They are very peaceful and are fully engaged in devotional service. They are devoid of anger, and they work for the benefit of everyone. They do not behave in any abominable way. Such people are known as mahātmās".
en estas lineas la encarnación divina SRI RISHBADEVA instruye a sus hijos.
pregunta:
los mayavadis se pueden considerar transcendentalistasal incluirlos en el grupo de los impersonalistas?
Nuestra respuesta:
Esto de los Mayavadis empezo con la poderosa encarnacion de Siva, Sankaracarya que mal interpreto los Vedas (comentário Mayavadi Sariraka Bhasya del Vedanta Sutra) especulando que solamente el aspecto Brahman es absoluto.
Pero la tradicion Védica, asi como los Vaisnavas reconocen Brahman, Paramatma y Bhagavan como aspectos de la Verdad Absoluta.
Los Vaisnavas prefieren el aspecto Bhagavan, pero si alguien quiere realizar el aspecto Brahman (sin considerarlo absoluto como los Mayavadis), no problem. Son transcendentalistas.
Capítulo 35 del Néctar de la Devoción - Amor neutral a Dios (Santa Rasa). Impersonalistas que se acercan de Bhagavan a través de los devotos puros se estabelecen en Santa Rasa.
"Con erudición mundana Śaṅkarācārya ha tratado de ocultar el verdadero significado del Vedanta-sutra. No sólo Śaṅkarācārya ha hecho esto, pero todos los autores que intentan dar sus propios puntos de vista malinterpretan el Vedanta-sutra." (Ensenanzas del Señor Caitanya - Srila Prabhupada)
Sankaracarya sabia que mal interpretaba. Pero mal interpreto :D
Cual es la Rasa de Sukadeva Goswami?
"Śukadeva Gosvāmi y Bilvamaṅgala Thākura, quienes renunciaron a la concepción impersonal de la Verdad Absoluta para dedicarse al servicio devocional, son los mejores ejemplos de devotos situados en el estado neutral." (Srila Prabhupada NOD)
Pero aun asi, si alguien se atrae por el aspecto impersonal sin imponerlo como los Mayavadis, esta todo bien. Los Jnanis se atraen por el Brahman, los Yogis por el Paramatma y los Bhaktas por Bhagavan. Y todos son transcendentalistas.
"Śukadeva Gosvāmi y Bilvamaṅgala Thākura, quienes renunciaron a la concepción impersonal de la Verdad Absoluta para dedicarse al servicio devocional, son los mejores ejemplos de devotos situados en el estado neutral. De acuerdo con algunas autoridades, esta condición no se puede aceptar como uno de los humores trascendentales, o rasas, pero Śrīla Rūpa Gosvāmi dice que aunque no se acepte como un humor trascendental, sí debe ser aceptada como la posición inicial del servicio devocional. Sin embargo, si uno no sigue elevándose hasta llegar al plano del verdadero servicio al Señor, no se considera que esté en el plano de la melosidad trascendental." (NOD Srila Prabhupada)
De hecho en el Jaiva Dharma se dice ""Sukadeva Gosvami yBilvamangala Thakura son ejemplos de dos personas que renunciaronsanta-rasa y se convirtieron en expertos en saborear la felicidad de los rasas deservicio devocional directo. El gran erudito SarvabhaumaBhattacharya es también un ejemplo de ello."
"Bilvamangala es de hecho Raganuga pero no Rupanuga"
MAHESA-DHAMA
Realm of Lord Siva is full of Brahman effulgence. It is situated between Hari-dhama and Devi-dhama.
This is the destination of the brahmavadis, impersonalistic worshipers of Siva and those who meditate on Brahman. Here the Jiva can stay for a long time as Siva's associate or by his mercy reach Hari-dhama. It may also happen that if the Jiva break the rules of life here is sent back to material world.
SB 9.4.67:
mat-sevaya pratitam tesalokyadi-catustayamnecchanti sevaya purnahkuto 'nyat kala-viplutam
My devotees, who are always satisfied to be engaged in My loving service, are not interested even in the four principles of liberation [salokya, sarupya, samipya and sarsti], although these are automatically achieved by their service. What then is to be said of such perishable happiness as elevation to the higher planetary systems?
Ekatva, onenesss, is also called sayujya. Here are two relevant paraphrases of Vedanta-sutra:
"Many upanisadic passages describe liberation as the absorption of the soul into Brahman. This initial stage of the soul's entry into the effulgent Brahman sphere is called sayujya-mukti. Having attained the spiritual world, the soul may attain four higher kinds of mukti, all of which share the quality of unity established in sayujya-mukti. (Vs 4.4.4)
"The liberated soul is an enjoyer. In sayujya-mukti, the soul enjoys transcendental bliss without a spiritual body like a sleeping person enjoys dreams. The bliss of personal liberation, in which the soul manifests a spiritual body, is far greater. The desire of the liberated soul to enjoy is not materially motivated, for his pleasure is the mercy of the Supreme Lord." (Vs 4.4.13-14)
Vaishnava theology says that an individual 'soul' (jiva) ascends from the material world to the spiritual realm, passing through brahmajyoti (spiritual rays of God's abodes) and ends up where her eternal position (svarupa, 'inherent form') is, i.e. in relationship with a particular form of God - Krishna, Rama, Visnu, etc. (They are not only avataras but also have their own abodes.) This is nicely narrated in Sanatana Gosvami's Sri Brhad Bhagavatamrta, '(great) nectar of the (great) Bhagavata Purana'.
The main difference between monistic and monotheistic version is about the end situation. Vaisnavas do not consider be in the brahmajyoti a permanent position as per Bhagavata Purana 10.2.32, etc.
So sayujya is not really a liberation because it is not permanent.
SB 5.5.2:" One can attain the path of liberation from material bondage only by rendering service to highly advanced spiritual personalities. These personalities are impersonalists and devotees." (Rsabhadeva)
"There are two types of mahātmās — the impersonalist and the devotee. Although their ultimate goal is different, the process of emancipation is almost the same." (Prabhupada)
"El processo de emancipacion es casi lo mismo". O sea, ni uno ni otro son "women-hunters" JAJAJAJAJA
