Del Caitanya Caritamrta, Srimad Bhagavatam y Brahma Samhita:
Maha-Vishnu, who appears in the Karana Ocean and is an incarnation of Lord Sankarshana, becomes the resting place of the jiva-shakti. This is the collective energy of the individual spirit souls, the jivatmas. “There is one marginal potency, known as the jiva. Maha-Sankarshana is the shelter of all jivas.” It is this Sankarshana who is the original source of all living entities because they are expansions of His marginal potency. Some become conditioned by the material energy while others are under the protection of the spiritual nature.
Lord Maha-Vishnu is the source of thousands of avataras in His thousands and thousands of subjective portions. He is the creator of countless individual souls. He is also known by the name of Narayana, meaning the shelter of all the individual jiva souls. From Him springs forth the vast expanse of water known as the spiritual Causal Ocean wherein the material creation takes place. Maha-Vishnu then reclines in the waters of the Causal Ocean in a state of divine sleep, called yoga-nidra. Thus, it is said that the universal creation is but the dream of Maha-Vishnu.
Then Maha-Vishnu lies down in the Causal Ocean, also called the Viraja River, which is the border between the spiritual and material worlds.
Since the water of the Causal Ocean, known as the Karana Ocean, come from the body of Maha-Vishnu, it is completely spiritual. The sacred Ganga (Ganges River) is but a drop from that ocean, which has entered this universe and can purify the fallen souls.
It is Lord Balarama who expands into the great serpent known as Ananta, or Seshanaga. He reposes on the Causal Ocean and serves as the couch upon whom Lord Maha-Vishnu reclines. That Ananta-Seshais the devotee incarnation of God who knows nothing but service to Lord Krishna. With His thousands of mouths He always sings the endless glories of Lord Krishna. He also expands Himself to serve as Lord Krishna’s paraphernalia, including such items as the umbrella, slippers, bedding, pillow, garments, resting chair, residence, sacred gayatri thread, and His throne in the pastimes of Lord Krishna. Thus, He has attained and exhibits the ultimate end of servitude to Lord Krishna.
At the time of creation, after the Supreme has been sleeping for some time, the first emanations from the breathing of Lord Maha-Vishnu are the personified Vedas who serve Him by waking Him from His mystic sleep. They begin to enthusiastically sing His glories, pastimes, and praises, just as a King is awoken in the morning by poets who recite his heroic deeds. This shows the eternal nature of the Vedic literature. They are not merely the writings of men, but they are spiritual vibrations that exist before and after the material creation, and which emanate from the Supreme Lord.
In the Srimad-Bhagavatam (10.87.50) when the personified Vedas are offering their prayers to Lord Narayana [Maha-Vishnu], they relate His all-powerful position. “He is the Lord who eternally watches over this universe, who exists before, during and after its manifestation. He is the master of both the unmanifest material energy and the spirit soul. After sending forth the creation He enters within it, accompanying each living entity. There He creates the material bodies and then remains as their regulator. By surrendering to Him one can escape the embrace of illusion, just as a dreaming person forgets his own body. One who wants liberation from fear should constantly meditate upon Him, Lord Hari, who is always on the platform of perfection and thus never subject to material birth.”
Once the Lord is awoken, He casts His glance upon the material energy of maya. This glance is how the Supreme impregnates material nature with all the original seeds of the living beings. Thus, the Lord does not personally touch the material energy, but by His functional expansion He places the living entities into the material nature by His glance. Then maya, the material nature, becomes agitated. This functional expansion of the Lord takes the form as Shiva, known in this activity as Shambhu. It is Shambhu who carries the living entities in the glance of the Lord into the material energy.
So the Supreme Being in His feature as Maha-Vishnu impregnates the material nature by His glance. Through this glance, which is the impregnation of consciousness, and by the influence of the time element, the innumerable living beings appear. The Supreme Being then, out of His own body, sowed the seeds of universal manifestation within the mahat-tattva. In this way, the Lord, who is the controller of all energies, by His own potency creates eternal time, the fate of all living entities, and their particular nature. At the end of the cosmic creation He again merges them back into Him.
When the cosmic creation is annihilated, all of the materially conditioned, although indestructible, living entities merge back into the body of Maha-Vishnu where they rest until the time of the next creation.
La origen de la jiva es maha visnu. no es el susupti. susupti ocurre en el intervalo de una creacion y otra.
todas las almas condicionadas que no alcanzan la perfeccion entran en susupti a espera de la projima creacion. y que quedan a hacer alli? quedan a espera de la projima creacion. y dejan de ser sirvientes eternos del senor? no. asi como no dejan de ser sirvientes eternos del senor aqui en este mundo material. el svarupa de la jiva no cambia nunca. jivera svarupa haya krsnera nitya dasa. este svarupa podrá estar incubierto.
y tarde o temprano todas las jivas manifiestan su svarupa eterno como sirviente eterno.
todas las almas condicionadas que no alcanzan la perfeccion entran en susupti a espera de la projima creacion. y que quedan a hacer alli? quedan a espera de la projima creacion. y dejan de ser sirvientes eternos del senor? no. asi como no dejan de ser sirvientes eternos del senor aqui en este mundo material. el svarupa de la jiva no cambia nunca. jivera svarupa haya krsnera nitya dasa. este svarupa podrá estar incubierto.
y tarde o temprano todas las jivas manifiestan su svarupa eterno como sirviente eterno.
"El proceso de la creación y aniquilación se denomina anādi, o que carece de referencia cronológica en cuanto el momento que ocurrió por vez primera, debido a que la duración de incluso una creación parcial, es de 86.400.000 años." (Srila Prabhupada
SB 2.5.21)
SB 2.5.21)
There is no beginning to Visnu and no beginning to the jivatmas that manifest from him in his sristi lila (creation). This manifestation of the jivas is compared to Visnu’s out going breath. As he has no beginning, neither does his breath. So the world cycles are beginningless, as is Visnu. And thus so to is karma, because there cannot be a beginningless material world without karma. Karma is what makes it material and this karma is the binding force between the jiva sakti and maya sakti.
Jivas emanating from Balarama are suited for lila in Vrajaloka, whereas Jivas emanating from Sesa are suited for lila in Vaikuntha. As for those Jivas emanating from Mahavisnu, they are suited for the srsti lila (creation), which includes the opportunity for Bhagavan to offer salvation (Vaikuntha), and in the case of Mahaprabhu, the highest prema.
Cuando se explica la creacion (Srsti Lila) es asi que los Sastras y Prabhupada explican.
la jiva no tiene origen en vaikuntha y goloka.
el responsable por jiva sakti es maha visnu.
CC Ādi 4.65
mātā, pitā, sthāna, gṛha, śayyāsana āra
e-saba kṛṣṇera śuddha-sattvera vikāra
e-saba kṛṣṇera śuddha-sattvera vikāra
"La madre de Kṛṣṇa, Su padre, Su morada, Su casa, Su cama, Sus asientos y demás, son, todos ellos, transformaciones de śuddha-sattva."
"En el reino de Dios, los sirvientes y las sirvientas del Señor, Sus consortes, Su padre y Su madre y todo lo demás son transformaciones de la existencia espiritual de sandhinī-śakti (Balarama)." (CC Ādi 4.65)
CC Ādi 2.101 — «La cit-śakti, también llamada svarūpa-śakti o antaraṅga-śakti, presenta muchas manifestaciones diversas. Sostiene el reino de Dios y sus enseres."
cit sakti = svarupa sakti = antaranga sakti = suddha sattva = potencia interna
svarupa sakti, la potencia interna se divide en três:
samvit = krsna
sandhini = balarama
hladini = radha
la jiva no tiene su origen en cit sakti. la origen de la jiva es jiva sakti, maha visnu.
Lecture on BG 6.46-47 -- Los Angeles, February 21, 1969:
Devotee: You mentioned that the gopas, Kṛṣṇa's friends, are playing with Him and they are said to have done very much pious deeds in their past lives. I understand that they are eternal associates...
Prabhupāda: No, some of them are eternal associates, some of them are promoted to that eternal association. Suppose if you go and become an associate, playmate of Kṛṣṇa. So your position also becomes, now, eternal. If simply the eternal associates of Kṛṣṇa can play with Him, not others, then what is the meaning of your becoming Kṛṣṇa conscious? You can become also. How? By pious deeds of many, many lives. You can also become promoted to that position. Kṛta-puṇya-puñjāḥ (SB 10.12.11).
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"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."Caitanya Caritamrta Madhya 20.156-163New York, December 11, 1966
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Jaya Nrsimha Sri Nrsimha Simply by understanding the greatness of Kṛṣṇa, one can achieve the status of śānta-rasa, in which the worshipable object may be the impersonal Brahman or Paramātmā.Teachings of Lord Caitanya, Chapter 1
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Jaya Nrsimha Sri Nrsimha Śānta-bhakti-rasa devotees generally relish the impersonal feature of the Supreme Personality of Godhead. Since their taste of transcendental bliss is incomplete, it is called aghana, or not concentrated.CC Madhya 19.185, Translation and Purport
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Jaya Nrsimha Sri Nrsimha BG 2.12, Purport:The Māyāvādī theory that after liberation the individual soul, separated by the covering of māyā, or illusion, will merge into the impersonal Brahman and lose its individual existence is not supported herein by Lord Kṛṣṇa, the supreme authority.
- Jaya Nrsimha Sri Nrsimha Los Śānta-bhakti-rasa devotos nunca pierden su individualidad "fundiendose" en el brahman. eso es el concepto errado de los Sankarites.
