TODAS ESTAS CONCLUSIONES ABAJO SON UNA ESPECULACION !!!
Amigos devotos, creo que podemos llegar a una conclusion del tema de la Jiva. Por lo menos de mi parte. No tengo mas nada a decir. Quiero agradecer a todos, en especial.
Muchas gracias y quizas podemos debatir despues si los devotos deben comer solo samosas o pizzas grin emoticon
Podemos concluir:
1 - El lenguaje desarrollado en el plano mundano no puede alcanzar a explicar una realidad trascendental. En este universo vivimos en el ámbito de cuatro dimensiones de espacio y tiempo. Mas aun asi explicamos y concluimos que el hecho de la jiva servir eternamente en un tiempo eterno significa que la jiva cae de vaikuntha = la jiva no cae de vaikuntha. Está aqui y alla al mismo tiempo teniendo una pesadilla alla en el mundo espiritual.
2 - En vaikuntha se mal utiliza el libre albedrio (en Prema Bhakti).
3 - Hay maha maya en vaikuntha.
4 - Las jivas son producto de la potencia interna de krsna.
5 - Mismo despues de volver al hogar....podemos caer otra vez.
6 - Los asociados eternos y intimos de krsna pueden caer.
7 - En el sastra se utiliza Tatastha para definir dos cosas:
(1) - El rio viraja o oceano causal entre los mundos espiritual y material.
(2) - La jiva como siendo Tatastha, marginal.
Concluimos que el rio viraja o oceano causal es solo una alegoria y no existe de verdad.
8 - Solo aquellos que estan completamente libres de deseos materiales y que alcanzaron Prema Bhakti pueden entrar en Vaikuntha y Goloka.
Mas concluimos que ni todos en Goloka y Vaikuntha estan en Prema Bhakti.
9 - Sankaracarya, el famoso impersonalista afirma que Brahman puede ser incubierto por Maya. De igual modo, es impersonalismo, Mayavadismo decir que hay inperfecciones en Goloka y Vaikuntha o que la jiva puede quedarse encubierta por maya o mal utilizar el libre albedrio cuando esta en prema bhakti
Aun asi concluimos que es inpersonalismo originarse de la refulgencia personal de Krsna.
10 - Se explica, que Krsna no es injusto y esta siempre con la Jiva para ayudarla, como Paramatma, los Sadhus, los Sastras, el Maha Mantra, el Dhama, Tulasi, la Deidad, los Avatars.
Aun asi concluimos que Dios es injusto al hacer que la jiva haga mal uso de su libre albedrío, y por lo tanto se complique la existencia únicamente cuando está bajo la influencia de maha maya.
11 - Krsna tiene Sus asociados eternos y intimos productos de Su potencia interna y tiene las Jivas.
Para que Krsna no parezca injusto, concluimos y colocamos las Jivas en la misma categoria de los asociados eternos y intimos de Krsna, para que Este (Krsna) no parezca injusto al tener entidades vivientes en distintas categorias. Unas mas débiles que otras.
12 - En Vaikuntha y Goloka todos estan en Prema Bhakti. Si ni todos estan en Prema Bhakti en Vaikuntha y Goloka es porque no tienen una relacion personal plenamente desarrollada con el Señor, al igual que en el Brahmajyoti y Oceano Causal. Y por lo tanto caer de Vaikuntha o del Brahmajyoti y Oceano Causal es lo mismo. No hay Prema Bhakti en ningun de los tres.Mas en Vaikuntha y Goloka todos estan en Prema Bhakti.
Entonces concluimos que, como no hay una relacion personal plenamente desarrollada con el Señor en el Brahmajyoti y en el Oceano Causal, rechazamos el Señor en Vaikuntha y Goloka donde se supone que tenemos una relacion plenamente desarollada. Entonces concluimos que NO, ni todos alli estan en Prema Bhakti. Rechazamos por una pequeña indiferencia el servicio y por no estar en Prema Bhakti.
13 - Se dice y guru tattva es muy especifico que solo podemos aceptar gurus uttama adhikaris que nunca se caen........mas a cualquier momento podemos caer de vaikuntha o goloka. En prema bhakti podemos caer.
El verso del gita dice que una vez que vuelvas a goloka, no caes mas.
Prabhupada dice comentando este verso del gita, que si, mismo en esta situacion se puede caer despues de volver al mundo espiritual. Otra vez.
Entonces concluimos que gurus uttama adhikaris maha bhagavatas pueden caer y que devotos en prema bhakti pueden caer.
14 - Nanda, Yasoda y todos los asociados eternos y intimos de Krsna son productos de Su potencia interna.
Concluimos que a veces decimos que pueden mal utilizar su libre albedrio y les ponemos en el mismo nivel de las Jivas y a veces decimos que nunca mal utilizan su libre albedrio. Los 75%, tres cuartas partes de la creación nunca mal utilizan su independencia.
15 - Jivas que alcanzan Prema Bhakti se vuelven Sadhana Siddhas o Krpa Siddhas, regresan a Goloka y pueden actuar como Gurus perfectos porque nunca caen.
Concluimos que solo los eternos y intimos asociados de Krsna puden ser Gurus, porque esos nunca caen. Los otros podran caer mismo despues de tener regresado a Goloka.
16 - Solo de estar en la refulgencia del Brahmajyoti eso es servicio devocional. Los Śānta-bhakti-rasa devotos nunca pierden su individualidad "fundiendose" en el Brahman. Eso es el concepto errado de los Sankarites. Asi como cuando decoras el Templo con una flor, la flor esta haciendo servicio en Santa Rasa. Los animales, plantas, rios, árboles, todos sirven en Santa Rasa. Y asi es el Svarupa de la Jiva como sirviente eterno (jivera svarupa haya krsnera nitya-dasa)
Pero concluimos que la posicion constitucional original del alma no puede estar en el Brahamajyoti.
17 - El ambiente en Goloka y Vaikuntha es de cinmaya rasa, ninguna influencia mundana u obstaculos. Cada paso es una danza y cada palavra una cancion. Todos y todo son refulgentes.
Concluimos, aun asi, que manifestar apatía o indiferencia hacia el servicio de Hari, a pesar de que uno tenga todas las facilidades para consagrarse a Él aqui en este mundo material es lo mismo que manifestar apatía o indiferencia hacia el servicio de Hari alla en el mundo espiritual donde ya has alcanzado prema bhakti.
18 - Jivera svarupa haya krsnera nitya dasa
La jiva es una sirviente eterna de Krsna. Es su svarupa. No cambia nunca. La relacion ESTA AHI. Ahora esta relacion esta inactiva porque la jiva esta iludida por el ego falso y estamos a sonar que somos espanoles o brasileros. ESTAMOS SONANDO AQUI. No estamos sonando aqui y alla al mismo tiempo.
Mas entonces concluimos y interpretamos que esta inactividad quiere decir que estamos a sonar (inactivos) en goloka teniendo una pesadilla alla en el mundo espiritual. Que estamos aqui y alla al mismo tiempo.
19 - "La conclusión es que nadie cae del mundo espiritual o los planetas Vaikuntha, ya que se trata de una morada eterna" (Srila Prabhupada - SB 3.16.26)
"Nosotros también hemos caído de Vaikuntha hace millones y millones de años." (Srila Prabhupada - Clase en Londres, 6 de Agosto de 1973)
Vaikuntha tiene muchos lugares, mas concluimos que caimos de una relacion plenamente desarollada con el Señor. Y Prabhupada concluye dando la conclusion.
20 - La jiva cae de vaikuntha = la jiva no cae de vaikuntha. Srila Prabhupada da la analogía que estamos teniendo una pesadilla. Prabhupada dice que estamos a tener una pesadilla. MA EL NO DICE QUE ESTAMOS A TENER UNA PESADILLA EN GOLOKA. ESTAMOS A TENER LA PESADILLA AQUI. LA ALMA ESTA ATRAPADA POR EL EGO FALSO. LA JIVA ESTA EL EL CORAZON.
Suponiendo absurdamente que cuando estan a tener la pesadilla en goloka no estan a servir PERSONALMENTE. Mas la naturaleza intrinsica u svarupa no cambia mismo sin estar a servir PERSONALMENTE. Es el savarupa de sirviente que es eterno. El servicio puede estar activo o inactivo.
Ademas, DEVOTOS PUROS NO TIENEN PESADILLAS. HASTA A DORMIR SUENAN CON KRSNA.
Concluimos que estamos a tener una pesadilla ALLA en el mundo espiritual.
21 - En el mundo espiritual no se mal utiliza el libre albedrio, no existe maha maya, no se tiene indiferencia al servicio. NO SE TIENE ENVIDIA. Hay independencia pero solo se elige krsna. POR LA FUERZA DEL AMOR PURO.
Concluimos que como podemos elegir entre krsna y otra cosa en este mundo material tambien podemos elegir entre krsna y otra cosa en el mundo espiritual. Todo es el reino de Dios.
22 - "Porque nosotros somos constitucionalmente el sirviente de Dios, pero hemos abandonado ese servicio, nos hemos vuelto el sirviente de māyā."
Lecture on SB 6.1.45 -- Laguna Beach, July 26, 1975
El svarupa de la jiva es ser un sirviente eterno de krsna. Mas por millones de vida abandonamos este servicio y estamos en maya.
Mas concluimos que abandonamos nuestro servicio en Vaikuntha y Goloka.
23 - Cuando esteamos en Vaikuntha y Goloka, todas las millones de vidas en este mundo material parezeran 1 segundo. Es como si estuvieramos siempre ahi. Mas no estábamos ahi. Estamos aqui. No alla y aqui al mismo tiempo. La jiva esta en el corazon.
Entonces concluimos que estamos aqui y alla al mismo tiempo tenendo una pesadilla.
24 - Cuando krsna viene como caitanya mahaprabhu EL NUNCA QUEDA bajo la influencia de maya.
Devotos puros cuando vienen del mundo espiritual tambien nunca quedan bajo la influencia de maya.
Concluimos que la jiva que esta en PREMA BHAKTI, AMOR PURO en el mundo espiritual viene a este mundo material para experimentar quedarse en maya. Y que realmente se queda en maya.
25 - No hay envidia en Vaikuntha y Goloka. No es que estas en Vaikuntha y Goloka y solo despues alguien o algo verifica que NO PUEDES ESTAR AHI. Si no puedes estar ahi, es que ni ENTRAS. Solo seres PERFECTOS con formas espirituales PERFECTAS consiguen estar Y ENTRAR AHI. La ENVIDIA NO SE MANIFIESTA EN VAIKUNTHA Y GOLOKA y entonces por eso nos sacan de ahi.
Entonces concluimos que tenemos que hacer un juego de palabras y decir que es por eso que estamos aqui, porque en el mundo espiritual no hay lugar para la envidia y que ni todos ahi estan en Prema Bhakti.
26 - El Brahman es la origen de todas las entidades vivientes. Del mundo espiritual e del mundo material. Entonces Krsna se expande como Balarama para manifestar los asociados intimos en goloka y como sankarsana para manifestar los asociados intimos en vaikuntha y como Maha Visnu para manifestar las Jivas. Coherente.
INCOHERENCIA ES DECIR que hay maha maya, envidia, indiferencia en vaikuntha querer imitar y que no hay prema bhakti en vaikuntha (NI TE DEJAN ENTRAR AHI SI NO ESTAS EN PREMA BHAKTI). Eso todo es INCOHERENCIA.
27 - Maha Maya es la policia secreta de Goloka y Vaikuntha.
28 - Las vaquitas surabhi en santa rasa demuenstran una cierta indiferencia hasta Krsna.
29 - Prabhupada tiene citaciones que la jiva CAE y citaciones de que NO CAE.
Concluimos que las citaciones que dicen que CAE estan muy bien.
Las citaciones que dicen que NO CAE no temos ni punetera idea que quieren decir.
O entonces decimos que cae = no cae es que estamos a tener una pesadilla en Goloka.
30 - Mas una PRIMOROSA CONCLUSION:
Cuando dice CAE, quiere decir que no quiere servir krsna.
cuando dice NO CAE, no es que no va a ningun lado. quiere decir que SIEMPRE SIRVE A KRSNA.
cuando prabhupada dice NO CAE, no esta a decir con eso que no va a ningun lado.
NO CAE quiere decir que NO CAE.
Concluimos que NO CAE quiere decir que no va a ningun lado.
TODAS ESTAS CONCLUSIONES ARRIBA SON UNA ESPECULACION !!!
Question: This question is regarding sayujya-mukti, where there is no personal relationship with the Lord. If a living entity attains this mukti (after practice), then does he eternally remain in that liberated state or does he fall back to the material sphere due to lack of love for the Personality of Godhead? According to my understanding, if he has attained mukti (any of the five types), then it means that he is liberated for good; there is no chance of again coming into the material realm.
Answer: Yes, your understanding is correct. Mukti means permanent freedom from bondage.
He has no karma, so what kind of body would he get if he were to come back? The material body is a product of past karma. If he came back, when would this happen? How much time would have to pass? How then is mukti different from going to heaven? All these questions arise. So he does not come back.
Question: But one objection is that since the natural state of every jiva is to serve Krishna (jivera svarupa haya krsnera nitya-dasa), how is it that the jiva can stay contented in the state of sayujya-mukti since there is no conception of serving the Lord in that state of existence.
Answer: Just being within His effulgence is service. Just as if you decorate the temple with a flower, then the flower is doing service. So being within brahmajyoti is service, and there is no difference between Krsna and Brahman – vadanti tat tattva-vidah …
Or you can understand that his svarupa has the potential to do seva, but he is not doing seva. Just as if you have a servant and he is sleeping, so you do not say that he is not a servant because he is not doing seva. Although he is sleeping, his identity is still that of a servant. So svarupa is the potential, and that potential may be active or inactive. In our conditioned state also we do not serve, yet our svarupa is dasa.
Jaya Nrsimha Sri Nrsimha "Ya sea despierto o dormido, el devoto del Señor nunca puede dejar de pensar en el nombre, la forma, las cualidades y los pasatiempos de Krsna. Así pues, el devoto de Krsna puede vencer tanto el sueño como la ignorancia, por el simple hecho de pensar en Krsna constantemente. Eso se denomina conciencia de Krsna o samadhi." BG 1.24
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Jaya Nrsimha Sri Nrsimha MAS ESTAMOS A TENER UNA PESADILLA EN GOLOKA !!!
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Jaya Nrsimha Sri Nrsimha Y GURUS UTTAMA ADHIKARIS MAHA BHAGAVATAS SADHANA SIDDHAS PUEDEN CAER !!!
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Jaya Nrsimha Sri Nrsimha Si señor !!!
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Jaya Nrsimha Sri Nrsimha 1- tatastha es el rio viraja y 2 - tatastha es la jiva.
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Jaya Nrsimha Sri Nrsimha The most important thing about the spiritual world is that there is NO ENVY among the devotees there. This is true even among the flowers, which are all conscious of the greatness of tulasi. In the Vaikuntha world entered by the four Kumaras, even the birds and flowers are conscious of service to the Lord. (Bhag. 3.15.19, purp.)
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Luis Gonsalves De Oliveira no te preocupes amigo zimmer,no lo tomo como algo personal....ya que desconozco tal término,PERSONAL! eso que héééé?
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Luis Gonsalves De Oliveira y la cita esta: " ‘Cualquier criatura es una chispa de la conciencia eterna. Y esta partícula, al principio se
encuentra situada en la línea de demarcación entre el mundo material y el mundo de la conciencia."...no da pie a interpretación.se lee y entiende tal como viene.donde está la "letra pequeña" o las entre lineas?
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Luis Gonsalves De Oliveira estoy esperando a que anantaram mencione la fuente exacta...
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Luis Gonsalves De Oliveira el tema está atascado.seria bueno que los pandits jay nrsimha y sri anantaram pusiesen citas exactas de los sastras explicando que sri vishnu y sri krishna son la misma suprema personalidad de dios
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Jaya Nrsimha Sri Nrsimha In the Vaikuntha world there is no disharmony between the Lord and the residents. Therefore God's creation in the Vaikuntha world is perfect. There is no cause of fear. The entire kingdom of God is such a completely harmonious unit that there is no possibility of emnity. Everything there is absolute . . . in the Vaikuntha planets the Lord is perfect, and the inhabitants also are perfectly engaged in the service of the Lord . . . Maya means disharmony between the living entities and the Supreme Lord, and Vaikuntha means harmony between them. (Bhag. 3.15.33, purp.)
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Jaya Nrsimha Sri Nrsimha In the advanced stage, one falls completely in love with Krsna. This highest perfectional stage of life enables the devotee to be transferred to Krsna's abode in the spiritual sky, Goloka Vrndavana, where the devotee becomes eternally happy. (Bg. 8.28, purp.)
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Jaya Nrsimha Sri Nrsimha If one tries to mingle the worship of Yogamāyā with that of Mahāmāyā, considering them one and the same, he does not really show very high intelligence. The idea that everything is one is a kind of foolishness indulged in by those with less brain substance. Fools and rascals say that the worship of Yogamāyā and the worship of Mahāmāyā are the same. This conclusion is simply the result of mental speculation, and it has no practical effect.
CC Madhya 8.90, Translation and Purport
Un Jivan Mukta (esta con Krsna) AQUI en este puñetero mundanal recibira influencia de Maha Maya. En GOLOKA no existe Maha Maya.
TODAS las entidades vivientes SON ORIGINALMENTE NITYA-SIDDHA.
La Jiva en el corazon esta encobierta por el ego falso.
Pero su relacion eterna con Krsna es intocable.
En verdad la JIva no actua. Son los modos.
No existen sueños mojados en Goloka. No existe Maha Maya en Goloka.
ESTUVIMOS con Él (Él manifiesta todos y todo), ESTAMOS con Él (la relacion con Krsna no se pierde, está latente en la Jiva que está en el corazon AQUI) e ESTAREMOS con Él.
SIEMPRE.
Una relacion eterna con Krsna. No cambia.
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Luis Gonsalves De Oliveira el zimmer dice que las almas liberadas pueden caer de vaikuntha si utilizan mal su libertad...y no lo dice como algo excepcional,no! porque en este mundo estamos infinidad de jivas,millones de trillones! tanto "jaya-vijaya" hay?
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Luis Gonsalves De Oliveira hasta mañana figuras!
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Luis Gonsalves De Oliveira zimmer,tomáte una tila!
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Jaya Nrsimha Sri Nrsimha If one tries to mingle the worship of Yogamāyā with that of Mahāmāyā, considering them one and the same, he does not really show very high intelligence. The idea that everything is one is a kind of foolishness indulged in by those with less brain substance. Fools and rascals say that the worship of Yogamāyā and the worship of Mahāmāyā are the same. This conclusion is simply the result of mental speculation, and it has no practical effect.
CC Madhya 8.90, Translation and Purport
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Jaya Nrsimha Sri Nrsimha The most important thing about the spiritual world is that there is NO ENVY among the devotees there. This is true even among the flowers, which are all conscious of the greatness of tulasi. In the Vaikuntha world entered by the four Kumaras, even the birds and flowers are conscious of service to the Lord. (Bhag. 3.15.19, purp.)
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Jaya Nrsimha Sri Nrsimha In the spiritual world there is no struggle for existence because everyone there exists eternally. There is no disparity because everyone wants to render service to the Supreme Lord, and no one wants to IMITATE the Lord in becoming the beneficiary. The Lord, being creator of everything, including the living beings, factually is the proprietor and enjoyer of everything that be, but in the material world, by the spell of maya, or illusion, this eternal relation with the Supreme Personality of Godhead is forgotten, and so the living being is conditioned under the law of struggle for existence and survival of the fittest. (Bhag. 1.15.25-6, purp.)
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Jaya Nrsimha Sri Nrsimha All living entities [in the Vaikunthalokas ] are eternally associated without any break. . . everything in the transcendental world is everlasting . . . There are no such actions and reactions of cause and effects there, so the cycle of birth, growth, existence, tranformations, deterioration and annihilation-the six material changes-are not existent there. It is the unalloyed manifestation of the energy of the Lord, without illusion as experienced here in the material world. (Bhag. 2.9.10, purport)
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Jaya Nrsimha Sri Nrsimha "There are no such actions and reactions of cause and effects THERE" (SRILA PRABHUPADA)
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Jaya Nrsimha Sri Nrsimha ALLA
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Jaya Nrsimha Sri Nrsimha NO AQUI
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Jaya Nrsimha Sri Nrsimha "There are no such actions and reactions of cause and effects THERE" (SRILA PRABHUPADA)
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Miguel Vide Zimmer Yoga maya significa, por ejemplo, estar en la ilusión de que estás en un nivel de igualdad con Dios (Pero sin mariconadas impersonalistas). Como en el caso de los pastorcillos de vacas, que tratan a Krishna de igual a igual, considerándole uno de ellos. Maha maya significa CAER en la ilusión de que estás SEPARADO de Dios. Pero no es más que eso: UNA ILUSIÓN.
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Jaya Nrsimha Sri Nrsimha perfecto zimmer. no existe maha maya en goloka y vaikuntha.
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Jaya Nrsimha Sri Nrsimha In the spiritual sky the planets are called Vaikuntha because the residents of these planets are FREE from all anxieties. . . . On the other hand, the residents of the material planets are always afraid . . . full of anxieties. (Bhag. 3.15.13, purport)
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Jaya Nrsimha Sri Nrsimha In the Vaikuntha planets there is no scarcity of the things which are available in the material world; they are available, but they are more valuable because they are spiritual and therefore eternal and blissful... The word yoga-maya is used in this verse. Yoga-maya-balena vikuntham. The transcendental happiness exhibited in the spiritual world and all other spiritual manifestations there are made possible by the influence of yoga-maya, the internal potency of the Supreme Personality of Godhead. (Bhag. 3.15.26, purport)
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Jaya Nrsimha Sri Nrsimha Those who are ever-liberated never come in contact with maya, the external energy. (Bg. 7.14, purport)
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Jaya Nrsimha Sri Nrsimha Everything in the Goloka Vrndavana planet is a spiritual expansion of sac-cid-ananda. Everyone there is of the same potencyananda-cinmaya-rasa. The relationship between the Supreme Personality of Godhead and His servitor is cinmaya-rasa. Krsna and His entourage and paraphernalia are of the same cinmaya potency. (Cc. Madhya-lila 19.154, purp.)
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Jaya Nrsimha Sri Nrsimha . . . Maha-maya is horrible to the conditioned soul, but to the liberated soul, there is no fear of maha-maya, because he is protected by yoga-maya. (SP Ltr Madhusudhana, July 29th 1968)
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Jaya Nrsimha Sri Nrsimha One who does not forget this position and knows that he is part and parcel of the Supreme Lord is nitya-mukta. (Bhag. 4.16.19, purp.)
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Jaya Nrsimha Sri Nrsimha They are all self-realized souls who are nitya-mukta. (Bhag. 6.1.34-6, purp.)
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Jaya Nrsimha Sri Nrsimha [Nitya-mukta] He never forgets his eternal servitorship to Krsna. (Cc. Madhya-lila 20.118, purp.)
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Jaya Nrsimha Sri Nrsimha "When one goes to a transcendental planet, it is necessary to change both the finer and gross bodies, for one has to reach the spiritual sky completely in a spiritual form." (Cc. Adi-lila 5.22, purp.)
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Jaya Nrsimha Sri Nrsimha Where not only is life eternal, blissful and full of knowledge . . . ignorance, misery, egoism, anger and envy-are completely absent . . . the influence of maya, the total external energy, whichinduces 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 (Cc. Madhya-lila 5.22, purp.)
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Jaya Nrsimha Sri Nrsimha "A nitya-mukta never forgets his position as the eternal servant of the Supreme Personality of Godhead." (Bhag. 4.16.19, purp.)
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Jaya Nrsimha Sri Nrsimha All the residents of Vaikunthaloka know perfectly well that their master is Narayana, or Krsna, and that they are all His servants. They are all self-realized souls who are nitya-mukta, everlastingly liberated. Although they could conceivably declare themselves Narayana or Visnu, THEY NEVER DO SO; they always remain Krsna conscious and serve the Lord faithfully. Such is the atmosphere of Vaikunthaloka. (Bhag. 6.1.34-6, purp.)
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Jaya Nrsimha Sri Nrsimha From authoritative sources it can be discerned that associates of Lord Visnu who descend from Vaikuntha do not actually fall. They come with the purpose of fulfilling the desire of the Lord, and their descent to this material world is comparable to that of the Lord. The Lord comes to this material world through the agency of His internal potency, and similarly, when a devotee or associate of the Lord descends to this material world, he does so through the action of the spiritual energy. Any pastime conducted by the Supreme Personality of Godhead is anarrangement by yoga-maya, not maha-maya. Therefore it is to understood that when Jaya and Vijaya descended to this material world, they came because there was something to be done for the Supreme Personality of Godhead. Otherwise it is a fact that no one falls from Vaikuntha. (Bhag. 7.1.35, purp.)
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Jaya Nrsimha Sri Nrsimha The third-class person in Krsna consciousness may fall down, but when one is in the second class he does not fall down, and for the first-class person in Krsna consciousness there is no chance of falling down. (Bg. 9.3, purport)
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Jaya Nrsimha Sri Nrsimha Eternally liberated living entities never come into contact with material nature . . . they are counted among the associates of Krsna. (Teachings of Lord Caitanya, p. 108)
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Jaya Nrsimha Sri Nrsimha . . .the nitya-siddhas are eternally Krsna conscious without any forgetfulness . . . you should not consider that My associates are ever separated from Me . . . they are almost as powerful as I am . . . they are very, very dear to Me, as I am very, very dear to them. (Nectar of Devotion, p. 205)
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Jaya Nrsimha Sri Nrsimha There are two kinds of souls: conditioned and liberated, nitya-baddha, nitya-mukta. Just like we are, similarly, there are living entities in the spiritual sky also, but they are liberated. They never become conditioned. We are conditioned. WE DO NOT KNOW FROM WHEN, but we are conditioned. So jiva yara vasi. In this material world, we conditioned, we are residents. But in the spiritual world the residents are all liberated souls. Jagal-laksmi rakhi' rahe yahan maya dasi. (670105CC.NY)
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Jaya Nrsimha Sri Nrsimha They live in the spiritual world, Vaikuntha planets. Nitya-mukta. Nitya-mukta means eternally liberated. They never come down in this material world.(Bhag. Lecture, June 20, 1973, Mayapura)
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Jaya Nrsimha Sri Nrsimha Those who are in the spiritual world, they are nitya-siddha. Nitya-mukta. Nitya-mukta means they never come in this material world. Just like Krsna is nitya-muktya suddha. Similarly the associates of Krsna who come with Him . . . Just like the gopis or the cowherd boys . . . they are all nitya-siddha, nitya-muktya . . . They are in the spiritual form, ananda-cinmaya-rasa, enjoying always spiritual bliss in the association of Krsna. (Bhag. June 19, 1972, Los Angeles)
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Jaya Nrsimha Sri Nrsimha "the living entity cannot be forgetful of his real identity unless influenced by the avidya potency." (Bhag. 3.7.5, purp.)
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Jaya Nrsimha Sri Nrsimha The changing effects of eternal time are conspicuously absent in the immortal kingdom of God, which should therefore be understood to have no influence of time and therefore no fear whatsoever. (Bhag.2.6.18, purp.)
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Jaya Nrsimha Sri Nrsimha A pure living entity in his original spiritual existence is fully conscious of his constitutional position as an eternal servitor of the Lord. All souls who are situated in such pure consciousness are liberated, and therefore they eternally live in bliss and knowledge in the various Vaikuntha planets in the spiritual sky. When the material creation is manifested, it is not meant for them. The eternally liberated souls are called nitya-muktas, and they have nothing to do with the material creation. The material creation is meant for rebellious souls who are not prepared to accept subordination under the Supreme Lord. (Bhag. 3.5.29, purp.)
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Jaya Nrsimha Sri Nrsimha Thus the body is considered material and the soul is considered spiritual. The origin of them both, however, is the same Supreme Personality of Godhead. . . Everything is born of the Supreme Brahman, from which everything emanates as different energies. (Bhag. 8.12.8, purport)
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Jaya Nrsimha Sri Nrsimha The all-pervading feature of the Lord which exists in all circumstances of waking and sleeping as well as in potential states and from which the jiva-sakti (living force) is generated as both conditioned and liberated souls-is known as Brahman. (Isopanisad, Text 16, purport)
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Jaya Nrsimha Sri Nrsimha The symptoms of the rainy season may be compared to the symptoms of the living entities who are covered by the three modes of material nature. The unlimited sky is like the Supreme Brahman, and the tiny living entities are like the covered sky, or Brahman covered by the three modes of material nature. ORIGINALLY, everyone is part and parcel of Brahman. [Krsna Book, Ch. 20, Description of Autumn]
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Jaya Nrsimha Sri Nrsimha The CONCLUSION is that the origin of all life is the bodily effulgence of the Supreme Personality of Godhead. This is confirmed in Brahma-samhita: yasya prabha prabhavato jagad-ananda-koti.(Bhag. 4.30.5, purport)
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Jaya Nrsimha Sri Nrsimha A pure devotee of the Lord can never forget those lotus feet in any circumstance. He will not give up his shelter at the lotus feet of the Lord for a single moment-indeed, NOT FOR A HALF a moment-even in exchange of the benediction of ruling and enjoying the opulence of the entire universe. (Bhag. 11.2.53, text)
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Jaya Nrsimha Sri Nrsimha 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.)
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Jaya Nrsimha Sri Nrsimha In that sky, which is far, far beyond the material sky and its sevenfold coverings . . . pure devotees of the Lord are absolutely in harmony with the Personality of Godhead, or in other words, they always think of the Lord as their only dependable friend and well-wisher. (Bhag. 2.2.18, purp.)
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Jaya Nrsimha Sri Nrsimha Attainment of love of Godhead means complete freedom from all other attractions. (Bhag. 2.2.31, purp., 5th paragraph)
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Jaya Nrsimha Sri Nrsimha 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.)
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Jaya Nrsimha Sri Nrsimha The special feature of Vaikunthaloka is that there is no question of sense gratification. (Bhag. 3.15.18, purp.)
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Jaya Nrsimha Sri Nrsimha For iron to be attracted by a magnet is natural. Similarly, for all living entities to be attracted toward Krsna is natural, and therefore the Lord's real name is Krsna, meaning He who attracts everyone and everything. The typical examples of such attraction are found in Vrndavana, where everything and everyone is attracted by Krsna. The elderly persons like Nanda Maharaja and Yasodadevi, the friends like Sridama, Sudama and the other cowherd boys, the gopis like Srimati Radharani 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 Yamuna are attracted, and the land, sky, trees, plants, animals and all other living beings are attracted by Krsna. This is the natural situation of everything in Vrndavana.
Just contrary to the affairs of Vrndavana is the material world, where no one is attracted by Krsna and everyone is attracted by maya. This is the difference between the spiritual and material worlds. (Bhag. 7.5.14, purp.)
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Jaya Nrsimha Sri Nrsimha Lord Krsna's friends in Vrndavana, headed by Sridama, have pure fraternal affection for Lord Krsna and have no idea of His opulences. [Cc. Adi-lila 6.62]
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Jaya Nrsimha Sri Nrsimha When the individual jiva souls are under the control of the internal energy, their only engagement is the satisfaction of Krsna, or Visnu. (Nectar of Instruction, Text 2, purport)
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Jaya Nrsimha Sri Nrsimha No one can serve the Supreme Lord as His associate without being situated in his pure spiritual identity. That identity is completely free from all material contamination. (Teachings of Lord Chaitanya, Chapter 31)
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Jaya Nrsimha Sri Nrsimha The inhabitants of Vrndavana had sacrificed everything for Krsna, simply being captivated by the lotus eyes of the Lord. Because of their great desire to love Krsna, they never desired anything like elevation to the heavenly planets or merging into the effulgence of Brahman to become one with the Absolute Truth. They were not even interested in enjoying a life of opulence, but weresatisfied in living a simple life in the village as cowherds. They were always absorbed in thoughts of Krsna and did not desire any personal benefits, and they were all so much in love with Him that in His absence their voices faltered when they began to inquire from Balaramaji. (Krsna Book, Chapter 65, Lord Balarama visits Vrndavana)
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Jaya Nrsimha Sri Nrsimha The gopis had no desire other than to satisfy Krsna. (Teachings of Queen Kunti, Chapter 25, Unalloyed Devotion)
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Jaya Nrsimha Sri Nrsimha The Vrndavana-lila of Krsna is the perfect presentation of the Supreme Personality of Godhead. He's simply enjoying. And all the inhabitants of Vrndavana, the gopis, the cowherd boys, Maharaja Nanda, Yasoda, everyone is simply anxious how to make Krsna happy. They have no other business. The inhabitants of Vrndavana has no other business than to satisfy Krsna, and Krsna has no other business. Yasoda-nandana brajajana-ranjana. He's acting as the little son of Yasoda, and His only business is how to please the inhabitants of Vrndavana. Yasoda-nandana brajajana-ranjana. [710217CC.GOR]
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Jaya Nrsimha Sri Nrsimha [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)
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Jaya Nrsimha Sri Nrsimha In Vrndavana the cowherds boys, they are playing with Krsna on equal terms. They do not know Krsna is God. They simply know how to love Krsna, that's all. (750312DP.LON)
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Jaya Nrsimha Sri Nrsimha So in this wayVrndavana means this attachment to Krsna. Central point is Krsna, but the varieties of attachment, they are the same. The only difference is that this attachment centering round Krsna is never broken. If you love Krsna as your child, just like Ajamila is loving his youngest child so much, similarly, if you love Krsna, then it will continue eternally. (750709SB.CHI)
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Jaya Nrsimha Sri Nrsimha In the Vaikuntha world there is complete harmony between the residents and the Supreme Personality of Godhead. (Bhag. 3.15.33, text)
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Jaya Nrsimha Sri Nrsimha In the spiritual world there is no struggle for existence because everyone there exists eternally. There is no disparity because everyone wants to render service to the Supreme Lord, and no one wants to imitate the Lord in becoming the beneficiary. (Bhag. 1.15.25-6, purp.)
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Jaya Nrsimha Sri Nrsimha Such a self-realized soul ceases to exhibit his useless activities of attempting to lord it over material nature. Being scientifically well informed, he fully engages himself in faithful devotion to the Lord. (Bhag. 2.2.19)
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Jaya Nrsimha Sri Nrsimha How then can the living entity become forgetful of his real identity as pure spirit soul and identify with matter unless influenced by something beyond himself? The conclusion is that the living entity is influenced by the avidya potency, as is confirmed in both the Visnu Purana and the beginning of Srimad-Bhagavatam . . . The living entity cannot be forgetful of his real identity unless influenced by the avidya potency. (Bhag. 3.7.5, purp.)
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Jaya Nrsimha Sri Nrsimha The devotees of the Lord do not misuse their freedom. (Bhag. 1.8.23, purp.)
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Jaya Nrsimha Sri Nrsimha Those who are in the spiritual world are known to be completely self-realized because on the spiritual platform the living entity is not forgetful of his service to the Lord. Therefore in the spiritual world all those who are in the devotional service of the Lord are eternally fixed, forthey understand the position of the Supreme Being, as well as their individual constitution. (Bhag. 4.24.33, purp.)
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Jaya Nrsimha Sri Nrsimha Each and every Vaikuntha planet is many, many times bigger than the biggest universe within the material world, and in each of them there are innumerable inhabitants who look exactly like Lord Visnu. These inhabitants are known as the Maha-paurusikas, or persons directly engaged in the service of the Lord. They are happy in those planets and are without any kind of misery, and they live perpetually in full youthfulness, enjoying life in full bliss and knowledge without fear of birth, death, old age or disease, and without the influence of kala, eternal time. (Bhag. 1.14.35-6, purp.)
"The manifestation of the world is not accepted as false; it is accepted as real, but temporary."
BG Introduction
SB 5.18.32, Purport: This verse completely rejects the theory of brahma satya? jagan mithya, which states that spirit, or Brahman, is real, whereas the manifested material world, with its great variety of things, is false. Nothing is false. One thing may be permanent and another temporary, but both the permanent and the temporary are facts. For example, if someone becomes angry for a certain period, no one can say that his anger is false. It is simply temporary. Everything we experience in our daily lives is of this same character; it is temporary but real.
They say that the energy's false; the Brahman is real. Brahma satya? jagan mithya. We say that because Brahman is truth, therefore His energy's also truth
Lecture on Sri Isopanisad, Mantra 7 -- Los Angeles, May 10, 1970
SB 7.15.60, Translation: Because the body is formed of the five elements, it cannot exist without the subtle sense objects. Therefore, since the body is false, the sense objects are also naturally false or temporary.
"The manifestation of the world is not accepted as false; it is accepted as REAL, but temporary."
BG Introduction
