Como Srimati Radharani - que não possui a liberdade inerente de dar as costas a Krsna, como têm as jivas - pode, ainda assim, ser considerada uma Pessoa que experimenta o amor a Krsna? Como se afirma, se as Jivas não fossem possuidoras desse livre-arbítrio, nosso amor forçado não seria considerado, de forma alguma, amor; contudo, quando falando de Radharani, que, por natureza, não tem essa liberdade, Sua experiência continua sendo chamada de amor. Como explicar?
Há três categorias principais de energia do Senhor Supremo: a potência interna, a potência externa e a potência marginal (antaranga, bahiranga e tatastha sakti). As Jivas são, por constituição, a potência marginal do Senhor; como o nome indica, elas são marginais, isso no sentido de que elas podem se dirigir para ambas as direções, isto é, podem se refugiar na potência interna ou na potência externa. Srimati Radharani e outros eternos associados pessoais do Senhor, no entanto, pertencem à categoria de potência interna. O facto não é que eles não têm livre-arbítrio, mas, sendo “não-marginais”, eles SEMPRE escolhem servir Krsna, e nunca se sujeitam à energia externa. Isto acontece em virtude da diferença constitucional entre os dois tipos de energias.
When the jiva attains vastu-siddhi and is further transferred into aprakata-lila, the essential quality of being tatastha, in other words, being between the two energies, is no longer there, and the jiva, although originated from tatastha, can no longer be considered ontologically tatastha, since it has now become permanently situated in and obtained the qualities of svarupa-sakti. Of course it is still considered tatastha on account of its origin, though no longer possessing the quality of tatastha.
Es Tatastha pero ya no utiliza erradamente su libre albedrio. Prabhupada lo confirma:
A living entity misuses his little independence when he wants to lord it over material nature. This misuse of independence, which is called maya, is always available, otherwise there would not be independence. Independence implies that one can use it properly or improperly. (Bhag. 3.31.15, purp.)
The devotees of the Lord do not misuse their freedom. (Bhag. 1.8.23, purp.)
The living beings are given as much freedom as they deserve, and misuse of that freedom is the cause of suffering. The devotees of the Lord do not misuse their freedom, and therefore they are the good sons of the Lord. (Bhag. 1.8.28, purp.)
A pure devotee of the Lord is so purified in his heart that he cannot leave the shelter of Lord Krsna in any circumstances. There is no self-interest in such service. (Bhag. 2.8.6, purp.)
Bhaktijana: When the souls that were never conditioned at all..., do they also have the independence?
Prabhupada: Yes, but they have not misused. They know that "I am meant for Krsna's service," and they are happy in Krsna's service. (670218CC.SF)
Krsna says He has given free will, but His personal advice is: "I am now talking to you the most confidential words." Sarva-guhyatamam. "You stop your so-called free will. Just surrender to Me." This is the most confidential. "If you surrender to Me, that is good for you. But if you go on keeping your free will you'll not be happy." (731213mw.la)
"Aqueles que estão firmemente fixos em serviço devocional a Krsna estão a fazer uso adequado de sua independência e assim eles não caem." (Srila Prabhupada)
AINDA:
"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)
MAS CLARO IMPOSIBLE:
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)
EL SVARUPA ESTA LATENTE EN FORMA DE SEMILLA JUNTO CON LA JIVA QUE ESTA EN EL CORAZON. NO EN VAIKUNTHA E AQUI AL MISMO TIEMPO.
Estamos a soñar AQUI.
Despierta Prahladesh DESGRACIADO.
JAJAJAJAJAJA
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Māyā is predominant means the forgetfulness of God is predominant.
Lecture on SB 6.1.6 -- Los Angeles, January 3, 1970 -
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 -
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 -
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 -
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 -
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
"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." -
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 -
Prahladesh Dasa Adhikari No existe Maha Maya en Vaikuntha
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)
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.)
www.suhotraswami.net/.../An_Outline_for_a_Discus...
So to say we fell down from pure love of Krishna because of some accident seems to indicate .... forming the boundary of Maha-Vaikuntha as the outer envelope of Goloka."... mundane universe and of perverted egotism in jivas that identitifies itself with their limited material bodies." .... Yogamaya is also curious about them
http://issuu.com/bv_suddhadvaiti_swami/docs/paramatma_vb_book_2
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.)
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 aprsionadas) 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.
"Além dos parentes da Personalidade de Deus, toda a outra parafernália da Sua existência são também manifestações de Sandhini Sakti, ou uma transformação de Visuddha Sattva.Para que fique mais claro, pode-se dizer que esta Sandhini Sakti da potência interna mantém e manifesta toda a variedade do mundo espiritual.No reino de Deus, os servos e servas do Senhor, Suas consortes, Seu pai e Sua mãe e tudo o mais são todos transformações da existência espiritual de Sandhini Sakti.A potência existencial Sandhini Sakti ao actuar na potência externa similarmente expante toda a variedade do cosmos material, do qual temos um vislumbre do campo espiritual." Cc Adi 4.65
Portanto podemos concluir: as almas individuais são manifestas pela Jiva Shakti. Elas não são manifestas pela Cit Shakti." (Jaiva Dharma)
[In the] spiritual world, everyone is eternal servant of Krsna. There is no more jati, no more distinction. Everything serving. That one. The master is also spiritual, and the servant is also spiritual, and there is no other relationship. Here in the material world we artificially want to become . . . we want to become God. But in the spiritual world there is no such conception. In the spiritual world there are also living entities. They are called nitya-siddha. Nitya-siddha means eternally perfect. (741216SB.BOM)
