Jiva Maha Maya Sri Balarama

• Maha quiere decir GRANDE. JAJAJAJAJAJA
  Terça-feira às 14:57 · Gosto
  
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  Prahladesh Dasa Adhikari GRANDE MAYA
  Terça-feira às 14:57 · Editado · Gosto · 1
  
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  Prahladesh Dasa Adhikari ¿Dónde es eso? Preguntale a los hierofantes
  Terça-feira às 14:58 · Gosto
  
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  Prahladesh Dasa Adhikari Maha Maya te agarra ahi con los três modos ya vas a ver lo que es bueno.
  Terça-feira às 14:59 · Gosto
  
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  Prahladesh Dasa Adhikari Māyā is predominant means the forgetfulness of God is predominant.
  Lecture on SB 6.1.6 -- Los Angeles, January 3, 1970
  Terça-feira às 15:38 · Gosto · 1
  
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  Prahladesh Dasa Adhikari As soon as we forget Kṛṣṇa and we want to do things for our sense gratification, that is māyā.
  Lecture on BG 4.1 -- Montreal, August 24, 1968
  Terça-feira às 15:50 · Gosto · 2
  
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  Prahladesh Dasa Adhikari This is our process, that you do not let even one minute go by without doing some sort of service for Krishna. Because as soon as there is a little gap of Krishna Consciousness, immediately maya makes an attack to grab us again.
  Letter to Upendra -- Los Angeles 16 January, 1969
  Terça-feira às 15:52 · Gosto · 2
  
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  Prahladesh Dasa Adhikari Always pray to Krsna so that He may keep you engaged in His transcendental service. Avoid the service of Maya like poison.
  Letter to Uddhvareta -- Bombay 28 December, 1974
  Terça-feira às 15:53 · Gosto · 2
  
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  Prahladesh Dasa Adhikari Actually you want to love Kṛṣṇa, but by the intervening of māyā, you are loving something else.
  Pandal Lecture -- Delhi, November 12, 1971
  Terça-feira às 15:55 · Gosto · 1
  
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  Prahladesh Dasa Adhikari It is impossible for anyone to surmount the two-pronged attack of daivī māyā—that is, her covering potency and her throwing potency. The more we try to conquer this divine energy, the more powerfully she defeats us by exciting us through the mode of passion and punishing us with the threefold miseries, culminating in all-devouring death.
  Renunciation Through Wisdom 1.1
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  Prahladesh Dasa Adhikari "This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome" (BG 7.14); and then in the next line He tells them how to overcome this divine energy, mām eva ye prapadyante māyām etāṁ taranti te: "But those who have surrendered unto Me can easily cross beyond it."
  Terça-feira às 15:58 · Gosto · 2
  
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  Prahladesh Dasa Adhikari For iron to be attracted by a magnet is natural. Similarly, for all living entities to be attracted toward Kṛṣṇa is natural, and therefore the Lord's real name is Kṛṣṇa, meaning He who attracts everyone and everything. The typical examples of such attraction are found in Vṛndāvana, where everything and everyone is attracted by Kṛṣṇa. The elderly persons like Nanda Mahārāja and Yaśodādevī, the friends like Śrīdāmā, Sudāmā and the other cowherd boys, the gopīs like Śrīmatī Rādhārāṇī and Her associates, and even the birds, beasts, cows and calves are attracted. The flowers and fruits in the gardens are attracted, the waves of the Yamunā are attracted, and the land, sky, trees, plants, animals and all other living beings are attracted by Kṛṣṇa. This is the natural situation of everything in Vṛndāvana.
  Just contrary to the affairs of Vṛndāvana is the material world, where no one is attracted by Kṛṣṇa and everyone is attracted by māyā. This is the difference between the spiritual and material worlds.SB 7.5.14, Purport
  Terça-feira às 16:01 · Editado · Gosto · 1
  
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  Prahladesh Dasa Adhikari This description of the abode of Krsna gives us definite information of the transcendental place where not only is life eternal, blissful and full of knowledge, but . . . the qualities in Vaikuntha are a manifestation of God’s internal potency, and therefore they are purely spiritual and transcendental, with no trace of material infection . . . where the five inherent qualities of the material world-namely ignorance, misery, egoism, anger and envy-are completely absent . . . the influence of maya, the total external energy, which induces us to become more and more materialistic and forget our relationship with God, is also absent there . . . the living beings in Vaikunthaloka are never forgetful of their identities: they are eternally cognizant of their relationship with God . . . There is no difference between atheists and the faithful in the Vaikuntha planets because all who settle there are freed from the material qualities, and thus suras and asuras become equally obedient loving servitors of the Lord. (Cc. Madhya-lila 5.22, purp.)
  Terça-feira às 21:58 · Gosto
  
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  Prahladesh Dasa Adhikari Although maya may be present, it cannot disturb a devotee once he attains the bhava stage. This is because the devotee can see the real position of maya. Maya means forgetfulness of Krsna, and forgetfulness of Krsna and Krsna consciousness stand side by side like light and shadow. If one remains in shadow, he cannot enjoy the facilities offered by light, and if one remains in light, he cannot be disturbed by the darkness of shadow. (Nectar of Instruction, Text 8, purp. last parag.)
  Terça-feira às 21:59 · Gosto
  
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  Prahladesh Dasa Adhikari La verdad es que los autores (es mas de uno) de "Nuestra Posicion Original" posteriormente por sus declaraciones afirman que la Jiva no cayo.
  Este libro simplemente fue hecho para contrarestar el argumento de que Prabhupada utilizo una estrategia de predica.
  No uso una estrategia de predica. No es necessario utilizar este argumento de estrategia de predica. Las enseñanzas de Prabhupada son muy claras.
  Somos todos asociados eternos del Señor mas en distintas categorias. Nuestra relacion (Jivas) eterna esta latente en forma de semilla. Prabhupada lo confirma:
  "The mature devotees, who have completely executed
  Krsna consciousness, are immediately transferred to the
  universe where Krsna is appearing. In that universe the
  devotees get their first opportunity to associate with Krsna
  personally and directly." -- from Krsna Book Ch. 28
  In further reference to your question about the form of the spirit soul of the conditioned living entity: there is a spiritual form always, but it develops fully only when the living entity goes to Vaikuntha. This form develops according to the desire of the living entity. Until this perfectional stage is reached, the form is lying dormant as the form of the tree is lying dormant in the seed.
  (Letter to Rupanuga, 8 August, 1969)
  Não existe tal coisa como curiosidade por Maya em Goloka. Isto ocorre quando Maha Visnu lança Seu olhar e imprega de Jivas a natureza material, um pouco antes as Jivas mostram curiosidade por Maya (e ficam aprisionadas) ou não (vão para Vaikuntha).
  Con origen en el latín curiositas, la curiosidad es la intención de descubrir algo que uno no conoce.
  Em Vaikuntha as Jivas são conscientes da posição de Maya (que significa esquecer Krsna) e portanto não tem nenhuma curiosidade.
  Los asociados eternos del Señor no tienen curiosidad por conocer la naturaleza material. Subala, Madumangala, Lalita Devi, Tungavidya, etc, etc, etc, no piensan: "Como sera la naturaleza material donde puedo no servir a Krsna?" JAJAJAJAJA
  Ellos tienen esta libertad. Pero NUNCA. Y aqui NUNCA ES NUNCA se alejan de servir Su querido Señor.
  Y los Sadhana Siddha lo mismo. La curiosidad por Maya no se da en el mundo espiritual (no en Goloka o Vaikuntha y ni de una relacion plenamente desarollada).
  Los asociados eternos del Señor en Goloka provienen de Balarama (Sandhini Sakti), los asociados eternos en Vaikuntha provienen de Sankarsana, y las Jivas provienen de Maha Visnu.
  En un sentido podemos decir que todos provienen de Krsna. Y en este sentido que su condicionamiento se dio en el plano espiritual.Mas no en Goloka o Vaikuntha y ni de una relacion plenamente desarollada. Asi son Sus expansiones.
  Jivera svarupa haya krsnera nitya dasa
  El Svarupa eterno de la Jiva esta latente en su constituicion.
  Y a quien no le guste, que ponga sal, asofetida, cardamomo, pimienta negra, jenjibre y un poco de azucar.
  JAJAJAJAJAJAJA
  GOLOKA
  Sem Sri Balarama, não haveria existência dos passatempos de Sri Sri Radha Krsna e as Gopis, e nem haveria a terra de Vrndavana, porque Balarama é a potência da existência.
  Todos os associados em Santa, Dasya, Sakhya, Vatsalya e inclusive Sri Radha manifestam-se de Sri Balarama.
  Em relação a Madhurya Rasa as Gopis são expansões do corpo de Srimati Radharani, Suas manifestações.
  "Svarupa Sakti divide-se em:
  Samvit Sakti - manifesta todos os humores de relacionamento amorosos em Vraja, e é regido pelo proprio Krsna.
  Hladini Sakti - manifesta toda a bem-aventurança destes relacionamentos, e é regido por Srimati Radharani.
  Sandhini Sakti - manifesta tudo em Vraja, água, terras como as vilas, florestas, jardins, Giri Govardhana, os locais de passatempos de Krsna. Também manifesta todos os objectos transcedentais usados nos passatempos de Krsna, assim como os corpos transcedentais de Sri Radha, Sakhis, Sakhas, vacas, Dasas, Dasis e tudo o mais, e é regido por Sri Balarama.
  VAIKUNTHA
  De Balarama proviene Sankarsana que manifiesta tudo y todos en Vaikuntha.
  ENTRE VAIKUNTHA Y MAYA DHAMA
  De Sankarsna proviene Maha Visnu que es el abrigo del Jiva Tattva.
  Somos todos asociados eternos del Señor mas en distintas categorias. Nuestra relacion (Jivas) eterna esta latente en forma de semilla. Prabhupada lo confirma.
  "The mature devotees, who have completely executed
  Krsna consciousness, are immediately transferred to the
  universe where Krsna is appearing. In that universe the
  devotees get their first opportunity to associate with Krsna
  personally and directly." -- from Krsna Book Ch. 28
  In further reference to your question about the form of the spirit soul of the conditioned living entity: there is a spiritual form always, but it develops fully only when the living entity goes to Vaikuntha. This form develops according to the desire of the living entity. Until this perfectional stage is reached, the form is lying dormant as the form of the tree is lying dormant in the seed.
  (Letter to Rupanuga, 8 August, 1969)
  
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