CUANTO MAS CERCA DE KRSNA, MAS LEJOS DE LAS DUDAS.
QUANTO MAIS PERTO DE KRSNA, MAIS LONGE DAS DUVIDAS.
HOW MUCH CLOSER OF KRSNA, FARTHER OF DOUBT.
(Paramahamsa Prahladesh)
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Prahladesh Dasa Adhikari Krsna malo. Krsna es muy malo. JAJAJAJAJAJA
O me puso eternamente en este punetero mundanal,
o entonces emana entidades vivientes que estan siempre con El (Nitya Parsadas - Madhumangala, Subala, Nanda, Yasoda, Lalita, etc). Porque emano entidades que son Tatastha? Porque? Porque?
Krsna malo. Krsna es muy malo.
JAJAJAJAJAJA
Pero no importa:
aslisya va pada-ratam pinastu mam
adarsanan marma-hatam karotu va
yatha tatha va vidadhatu lampato
mat-prana-nathas tu sa eva naparah
No conozco a nadie más que a Krsna como mi
señor y Él lo seguirá siendo aunque me maltrate con su
abrazo o me destroze el corazón al no estar presente
ante mí. Él es completamente libre de hacer lo que
quiera conmigo pues Él es siempre mi Señor adorable
sin ninguna condición.
JAJAJAJAJAJAJAJAJAJA -
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Prahladesh Dasa Adhikari "Esto es llamado rāgānuga-bhakti. Rāgānuga-bhakti, o sea el servicio devocional espontáneo, puede desempeñarse en el śānta-rasa cuando uno aspira ser como las vacas de Kṛṣṇa, o como la vara o la flauta en la mano de Kṛṣṇa, o como las flores que están alrededor del cuello de Kṛṣṇa. En el dāsya-rasa uno sigue los pasos de sirvientes como Citraka, Patraka o Raktaka. En el amistoso sakhya-rasa uno puede volverse un amigo como Baladeva, Śrīdāmā o Sudāmā. En el vātsalya-rasa, caracterizado por el afecto paternal o maternal, uno puede volverse como Nanda Mahārāja y Yaśodā: y en el mādhurya-rasa, caracterizado por Rādhārāṇī o amigas Suyas tales como Lalitā y Sus doncellas sirvientes (mañjarīs) como Rūpa y Rati."
[Upadesamrta - 8]
Pueden las vaquitas, flauta, vara y flores en Santa Rasa optar por no servir a Krsna?
Pueden Citraka, Patraka o Raktaka en Dasya Rasa optar por no servir a Krsna?
Pueden Baladeva, Śrīdāmā o Sudāmā en Sakhya Rasa optar por no seren amigos de Krsna?
Pueden Nanda Mahārāja y Yaśodā en Vatsalya Rasa optar por no amar su hijo Krsna?
Pueden Rādhārāṇī o amigas Suyas tales como Lalitā y Sus doncellas sirvientes (mañjarīs) como Rūpa y Rati optar por no amar a su amante Krsna?
Pueden optar pero nunca lo hacen.
O las preguntas se podrian hacer de otra forma. Son todos estes asociados directos y eternos de Krsna considerados Tatastha?
No, no lo son.
Sin embargo, Krsna emana entidades vivientes que son mas débiles. Y Krsna sabe que algunas de ellas van a elejir Maya y sufrir por eso.há 21 horas · Gosto · 1
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Prahladesh Dasa Adhikari Jaiva Dharma - 16
"Vrajanatha: Why is it that some tatastha jivas go to the material world, while others go to the spiritual world?
Babaji: Krsna’s qualities are also present in the jivas, but only in a minute quantity. Krsna is supremely independent, so the desire to be independent is eternally present in the jivas as well. When the jiva uses his independence correctly, he remains disposed towards Krsna, but when he misuses it, he becomes vimukha (indifferent) to Him. It is just this indifference that gives rise to the desire in the jiva’s heart to enjoy maya. Because of the desire to enjoy maya, he develops the false ego that he can enjoy material sense gratification, and then the five types of ignorance – tamah (not knowing anything about the spirit soul), moha (the illusion of the bodily concept of life), maha-moha (madness for material enjoyment), tamisra (forgetfulness of one’s constitutional position due to anger or envy) and andha-tamisra (considering death to be the ultimate end) – cover his pure, atomic nature. Our liberation or subjugation simply depends on whether we use our minute independence properly, or misuse it.
Vrajanatha: Krsna is karunamaya (full of mercy), so why did He make the jiva so weak that he became entangled in maya?
Babaji: It is true that Krsna is karunamaya, overflowing with mercy, however, He is also lilamaya, overflowing with desire to perform pastimes. Desiring various pastimes to be enacted in different situations, Sri Krsna made the jiva’s eligable for all conditions, from the marginal state to the highest state of mahabhava. And to facilitate the jiva’s progressing practically and steadfastly towards becoming qualified for Krsna’s service, He has also created the lower levels of material existence, beginning from the lowest inert matter up to ahankara, which are the cause of unlimited obstruction in attaining paramananda. Having fallen from their constitutional position, the jivas who are entangled in maya are indifferent to Krsna and engrossed in personal sense gratification. However, Sri Krsna is the reservoir of mercy. The more the jiva becomes fallen, the more Krsna provides him with opportunities to attain the highest spiritual perfection. He brings this about by appearing before him along with His spiritual dhama and His eternal associates. Those jivas who take advantage of this merciful opportunity and sincerely endeavor to attain the higher position gradually reach the spiritual world and attain a state similar to that of Sri Hari’s eternal associates.
Vrajanatha: Why must the jivas suffer for the sake of Bhagavan’s pastimes?
Babaji: The jivas possess some independence. This is actually a sign of Bhagavan’s special mercy upon them. Inert objects are very insignificant and worthless because they have no such independent desire. The jiva has attained sovereignty of the inert world only because of his independent desire.
Misery and happiness are conditions of the mind. Thus what we may consider misery is happiness for one engrossed in it. Since all varieties of material sense gratification finally result in nothing but misery, a materialistic person only achieves suffering. When that suffering becomes excessive, it gives rise to a search for happiness. From that desire, discrimination arises, and from discrimination, the tendency for inquiry is born. As a result of this, one attains sat-sanga (the association of saintly people), whereupon sraddha develops. When sraddha is born, the jiva ascends to a higher stage, namely the path of bhakti.
Gold is purified by heating and hammering. Being indifferent to Krsna, the jiva has become impure through engaging in mundane sense gratification. Therefore, he must be purified by being beaten with the hammers of misery on the anvil of this material world. By this process, the misery of the jivas averse to Krsna finally culminates in happiness. Suffering is therefore just a sign of Bhagavan’s mercy. That is why far sighted people see the suffering of jivas in Krsna’s pastimes as auspicious, though the near sighted can only see it as an inauspicious source of misery.há 21 horas · Gosto · 1
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Prahladesh Dasa Adhikari Vrajanatha: The jiva’s suffering in his conditioned state is ultimately auspicious, but in the present state it is very painful. Since Krsna is omnipotent, couldn’t He think of a less troublesome path?
Babaji: Krsna’s lila is extremely wonderful and of many varieties; this is also one of them. If Bhagavan is independent and almighty, and performs all kinds of pastimes, why should this be the only pastime that He neglects? No pastime can be rejected if there is to be full variety. Besides, the participants in other types of pastimes also must accept some sort of suffering. Sri Krsna is the enjoyer (purusa) and the active agent (karta). All ingredients and paraphernalia are controlled by His desire and subject to His activities. It is natural to experience some suffering when one is controlled by the desire of the agent. However, if that suffering brings pleasure in the end, it is not true suffering. How can you call it suffering? The so-called suffering that one undergoes in order to nourish and support Krsna’s pastimes is actually a source of delight. The jiva’s independent desire has caused him to abandon the pleasure of serving Krsna, and instead accept suffering in maya. This is the jiva’s fault, not Krsna’s.
Vrajanatha: What harm would there have been if the jiva had not been given independent desire? Krsna is omniscient, and He gave this independence to the jivas, even though He knew that they would suffer on account of it, so isn’t He responsible for the jiva’s suffering?
Babaji: Independence is a precious jewel, in the absence of which inert objects are insignificant and worthless. If the jiva had not received independence, he would also have become as insignificant and worthless as the material objects. The jiva is an atomic, spiritual entity, so he must certainly have all the qualities of spiritual objects. The only difference is that Bhagavan, who is the complete spiritual object, possesses all these qualities in full, whereas the jiva only has them to a very minute degree. Independence is a distinctive quality of the spiritual object, and an object’s inherent quality cannot be separated from the object itself. Consequently, the jiva also has this quality of independence, but only to a very minute degree, because he is atomic. It is only because of this independence that the jiva is the supreme object in the material world, and the lord of creation.
The independent jiva is a beloved servant of Krsna, and thus Krsna is kind and compassionate towards him. Seeing the misfortune of the jiva, as he misuses his independence and becomes attached to maya, He chases after him, weeping and weeping, and appears in the material world to deliver him. Sri Krsna, the ocean of compassion, His heart melting with mercy for the jivas, manifests His acintya-lila in the material world, thinking that His appearance will enable the jiva to see His nectarean pastimes. However, the jiva does not understand the truth about Krsna’s pastimes, even after being showered by so much mercy, so Krsna then descends in Sri Navadvipa in the form of guru. He personally describes the supreme process of chanting His name, form, qualities and pastimes, and personally instructs and inspires the jivas to take to this path by practicing it Himself. Baba, how can you accuse Krsna of being at fault in any way when He is so merciful? His mercy is unlimited, but our misfortune is lamentable."
Y asi no hay que quedar indignao por que Krsna emana entidades vivientes mas débiles o condicionadas.
Sri Krsna es SUPREMAMENTE independiente y hace lo que El quiera.
No importa:
aslisya va pada-ratam pinastu mam
adarsanan marma-hatam karotu va
yatha tatha va vidadhatu lampato
mat-prana-nathas tu sa eva naparah
"No conozco a nadie más que a Krsna como mi
señor y Él lo seguirá siendo aunque me maltrate con su abrazo o me destroze el corazón al no estar presente ante mí. Él es completamente libre de hacer lo que quiera conmigo pues Él es siempre mi Señor adorable sin ninguna condición."há 21 horas · Gosto · 1
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Prahladesh Dasa Adhikari Decimos que Krsna seria un despota por ponernos aqui eternamente condicionados.
LO MISMO. Emana entidades vivientes mas débiles que otras.
JAJAJAJAJAJA
Y asi no hay que quedar indignao por que Krsna emana entidades vivientes mas débiles o eternamente condicionadas.
Sri Krsna es SUPREMAMENTE independiente y hace lo que El quiera.
No importa:
aslisya va pada-ratam pinastu mam
adarsanan marma-hatam karotu va
yatha tatha va vidadhatu lampato
mat-prana-nathas tu sa eva naparah
"No conozco a nadie más que a Krsna como mi
señor y Él lo seguirá siendo aunque me maltrate con su abrazo o me destroze el corazón al no estar presente ante mí. Él es completamente libre de hacer lo que quiera conmigo pues Él es siempre mi Señor adorable sin ninguna condición." -
Prahladesh Dasa Adhikari Porque no estoy en la misma categoria de Nanda Maharaja y Subala?
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Prahladesh Dasa Adhikari Nanda Maharaja y Subala NUNCA, pero NUNCA elijen Maya.
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Prahladesh Dasa Adhikari Porque entonces Krsna emana entidades vivientes mas débiles que El sabe que van quedarse envidiosas?
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Prahladesh Dasa Adhikari Ves como tenemos que sufrir pa Krsna disfrutar. JAJAJAJAJAJA
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Prahladesh Dasa Adhikari Nanda Maharaja esta en una posicion. NOSOTROS estamos en otra.
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Prahladesh Dasa Adhikari Afirmacion: Todos tienen la misma independencia
Respuesta: Si. Pero unos NUNCA la utilizan mal. Otros si, la utilizan mal. Y Krsna lo sabe. Y tu sabes que El sabe. -
Prahladesh Dasa Adhikari Y la respuesta es que Krsna of course no es malo ni un despota.
Aun que sea EL QUIEN emana (EL y mas nadie) entidades vivientes mas débiles que otras o siempre condicionadas, EL esta siempre con la Jivatma en Su forma de Paramatama. Esta siempre presente como los Avatares, el Guru, genuíno eh! , los Sastras, los Sadhus, el Santo Nombre, la Deidad y el Dhama sagrado todos para hacer con que la Jiva gradualmente avanze en Su direccion.
