ESTA CITA DE SRILA BHAKTISIDDHANTA COMPRUEBA QUE NO SE CAE DE GOLOKA O VAIKUNTHA:
"Before acquiring material designations, the living entity is supremely pure. Even though he is not engaged in serving the Supreme Lord, he remains situated in the neutral position of santa-rasa due to his marginal nature. Though the living entity born from the marginal potency does not at that time exhibit a taste for serving the Lord due to a lack of knowledge of self-realization, his direct propensity of serving the Supreme Lord nevertheless remains within him in a dormant state. Though the indirect propensity of material enjoyment, which is contrary to the service of the Lord, is not found in him at that time, indifference to the service of Hari and the seed of material enjoyment, which follows that state of indifference, are nevertheless present within him. The living entity, who belongs to the marginal potency, cannot remain indifferent forever by subduing both devotional and non-devotional propensities. He therefore contemplates unconstitutional activities from his marginal position. As a sleeping person dreams that he is active in the physical world without actually being involved in activities, when the dormant indifferent living entity of the marginal potency exhibits even a little apathy to the service of the Supreme Lord and situates himself in a neutral, unchanging condition for even a little time, he is infected by impersonalism. That is why the conditioned soul desires to merge in the impersonal Brahman, thus exhibiting his mind's fickle nature. But due to neglecting the eternal service of the Lord and thereby developing the quality of aversion to the Lord, he cannot remain fixed in that position. In this way aversion to the Lord breaks his concentration of mind and establishes him as the master of this world of enjoyment.
"Due to being situated in the marginal position, living entities who are averse to Hari assume the nature of mixed consciousness; in other words, when the marginal energy living entities mix with the external energy, they consider themselves the enjoyers and then enter the material world. The cause of the spirit soul's coming to live in this world in aversion to Krsna is his misuse of his free will. When this aversion becomes strong, the living entities accept a material mind and body in order to enjoy the temporary material world and thus come under the control of fruitive reactions. And when, on the strength of pious activities, they become transcendental to the varnasrama principles, which distinguish superior and inferior behavior in this world, they become paramahamsas by perfecting themselves through sadhana. Those who become paramahamsas are the Hari-janas. And those who fall from the platform of paramahamsa and engage in fruitive activities while associating with matter are situated on the platform of varnasrama. (From 'Brahmana & Vaisnava')
"Lying in between the cit (internal spiritual) and acit (external deluding cosmic) potencies of the Lord, the jiva souls are freed from the shackles of the triple qualities of maya by the loving service to the Supreme Lord Sri Krsna." (From the essay - Sri Krsna)
"Jivas are of two kinds - (1) Nitya-Mukta (eternally free), (2) Nitya-Baddha (eternally enslaved). Free jivas are never enslaved. They are serving the Supreme God in five different functions in His eternal blissful abode, where there is no change, no destruction, no misery. Jiva, once entered there never comes back here. The inconceivably narrowest line of demarcation between land and water or the line where land and water meet is called 'tata'; so also the meeting line of the cit world or the eternal abode of the Supreme Lord and the acit world or the tata region of Maya is called tata. The power of the Supreme Lord displayed at the tata is known as the tatastha (lying at the tata) or marginal power. All the jivas being the display of this power, have the inherent oscillating tendency and capability of going to the cit or the acit world. Tata not being a resting place, jivas must go this side or that; those preferring the acit, fell into the clutches of the octopus Maya, when these mortal costumes of mind and body were put on him as a punishment. The satanic frenzy in which the jiva dislikes the blissful and eternal service of his Master and prefers to quench his thirstful desires of enjoying matter, opens before him a perpetual spring of liquid fire and poison at which he begins to drink deep. Thus in going to lord it over Maya, jiva became enslaved by her." (Vaisnavism -Real and Apparent)
"So Brahman realization, impersonal Brahman realization, is realization of eternity; Paramatma realization means eternity and knowledge; and Bhagavan realization means full realization: eternity, knowledge and bliss. Simple eternal realization is without factual knowledge and without bliss -- impersonal. The impersonalists, they cannot enjoy the transcendental bliss. They simply stay as eternal. That's all. Santa-rasa. It is called santa-rasa, peaceful santa-rasa." (C M 20.156-163
New York, December 11, 1966)
"Neutrality can be further subdivided into general, transparent and peaceful." (NOD 32)
"Santa-rasa is also divided into paroksa (indirect) and saksatkara (direct)." (Jaiva Dharma - 29)
Existen distintas formas de Santa Rasa.
El Santa Rasa de Goloka es saksatkara (directo).
El Santa Rasa del Brahman es paroksa (indirecto e intelectual).
Hay Santa Rasa en el Brahman.
Esta cita de Srila Bhaktisiddhanta es utilizada por aquellos que dicen que no se cae de Goloka, como una evidencia irrefutable.
The jivas after emanation from Maha-Visnu in the Causal Ocean, which is the borderline between the material and spiritual creations, are situated in the pure santa-rasa. Situated in this pure santa-rasa, neutral relationship, with the Supreme Lord, the jiva has his individual choice.
Vrajanatha: El alma individual no es creado por Maya. Lo acepto. Maya tiene el poder de dominar el alma individual. Yo entiendo eso. Así que esta es mi pregunta: ¿La potencia espiritual (Cit Shakti) pone el alma individual en la frontera (tatastha) de la materia y el espíritu?
Babaji: No. Cit Shakti es la plena manifestación de la potencia del Señor Krishna. Todo lo que ella crea es eternamente perfecto.
Las jivas individuales NO SON eternamente perfectas.
Al participar en las actividades del servicio devocional (sadhana), pueden llegar a ser perfectas (Sadhana Siddha) y así disfrutar de la felicidad espiritual tal como disfrutan los seres (Nitya Siddha) eternamente perfectos.
Los cuatro tipos de amigas Gopis (Sakhi) de Srimati Radharani son seres eternamente perfectos (Nitya Siddha). Se manifiestan de la forma de Srimati Radharani, quien es Cit Shakti Ella misma.
Todas las almas espirituales individuales se manifiestan de la Jiva Shakti del Señor Krishna.
Cit Shakti es la potencia completa del Señor Krishna (Purna Shakti).
Las almas individuales (Jiva Shakti) se encuentran entre las potencias INCOMPLETAS del Señor Krishna (Apurna Shakti).
Desde la potencia completa manifiestanse cosas perfectas y completas. De la potencia incompleta todas las almas individuales, que son FRAGMENTOS ATÓMICOS DE CONCIENCIA manifiestanse.
El Señor Krishna manifiesta diferentes tipos de entidad según los diferentes tipos de poderes que utiliza para crearlas.
Cuando Él manifiesta Su Cit Shakti, Él aparece como Krishna y como Narayana, el maestro de Vaikuntha.
Cuando Él desea tener Sus servidores "nitya-parsada" en su plano trascendental Goloka-Vrndavana, Vaikuntha, etc, Él crea a través de Baladeva las eternas nitya-mukta jivas en los mundos divinos.
Cuando Él se manifiesta en Maya Shakti, Él aparece como las tres formas de Vishnu Kara?odakasayi, Garbhodakasayi Ksirodakasayi Vishnu y Vishnu.
En Vraja Él aparece en su forma original como Krishna, una forma manifiesta de Su plena potencia. Apareciendo como Baladeva, manifiesta su Sesa Tattva (la naturaleza del Señor Sesa). Asi Él manifiesta los ocho tipos de servicios que Le ofrecen los asociados eternamente liberados.
Él aparece de nuevo en Vaikuntha como Sesa Sankarsana y manifiesta los ocho tipos de servicios que Sus asociados eternos ofrecen al Señor Narayana.
El Señor Sankarsana encarna como Maha Vishnu. Se convierte en el lugar de descanso de la Jiva (Jiva Shakti) y aparece como la Superalma en el corazón de todas las almas individuales que residen en el mundo material.
Todas estas almas individuales son atraídas a Maya. Si bien no alcanzan la misericordia de la Suprema Personalidad de Dios, y se refugian en Hladini Shakti espiritual del Señor, son derrotadas por Maya. Innumerables almas son derrotadas por Maya y son presas de ella. Estas almas son los seguidores de las tres modalidades de Maya.
Así que podemos concluir: las almas individuales se manifiestan del Jiva Shakti. ELLAS NO SON MANIFIESTAS del Cit Shakti." (Jaiva Dharma)
