cit sakti no es la origen de la jiva. jiva sakti es la origen de la jiva. maha visnu es el reponsable por jiva sakti. no existe maha maya en vaikuntha o goloka. no se mal utiliza el libre albedrio despues de estar en PREMA BHAKTI.
CC Adi-lila, 2.36, pur.
Brahma-samhita 5.11-12
CC, Madhya-lila, 20.268-271
CC, Adi-lila, 5.54
Brahma-samhita 5.47
CC, Madhya-lila, 5.120-124
SB 10.87.12-13
CC, Madhya-lila, 20.272
SB 3.5.26
SB, 3.5.27
SB, 2.5.21
Por acaso, la citacion es de un devoto maestro espiritual perteneciente a la SRI SAMPRADAYA VAISNAVA. Nada de mayavada eh!
"although the soul appears to acquire or take on a spiritual form at the time of perfection, this form or constitutional position already existed previously in fullness "
This statement should not be understood that we were with Lord Krsna in the beginning and then we fell down to material bondage. This only states that the svarupa of jiva is never affected in bondage but it retains it original state in prema. There is a subtle difference here. This should be understood as : There was no time when this soul was not bound in the past, but when this soul attains prema it retains it original svarupa.
But what has happened to its original svarupa now? It is just as it is in the original state but knowledge (dharma bhuta jnana) is contracted (ie. like a lamp contained in side a big pot, the luminosity is contracted by avidya / karma. Once the pot is broken (avidya / karma destroyed) the lamp shines forth in its original luminosity which existed. in this analogy the lamp never was affected, only the coverings were affected during bondage and release.
That means that the original luminosity or in other words the nature of jiva which includes attributes such as : being eternally subservient to Lord Krsna, and to be a spiritual part of Lord Krsna etc. remains the same eternally through the stages of rebirths and prema.
Only when the pot is broken or when ajnana is destroyed the jiva becomes sarvajna or all knowing and understands his true position that he is always an eternal servant of the lord.
Es que ninguna SAMPRADAYA VAISNAVA APOYA la teoria absurda de SUEÑOS HÚMEDOS EN VAIKUNTHA Y GOLOKA !!!
"Jiva Tattva is also within the Shakti Tattva."
las jivas que emanan de baladeva son sirvientes en goloka. las jivas que emanan de sesa son sirvientes en vaikuntha. las jivas que emanan de maha visnu son las que estan en el mundo material.
Por supuesto Krsna es la origen de todo.
Mas, El Señor Krsna manifiesta diferentes tipos de entidad según los diferentes tipos de poderes que utiliza para crearlas.
Si Krsna lo hiciese todo solo, pa que expandirse en muchas formas verdad.
"Lord Brahmā, he comes from Kṛṣṇa. NOT DIRECTLY KRSNA, but from Garbhodakaśāyī Viṣṇu. There is viṣṇu-tattva: Kṛṣṇa, Balarāma, Saṅkarṣaṇa, Catur-vyūha, Nārāyaṇa. Dvitīya-catur-vyūha: again Saṅkarṣaṇa; from Saṅkarṣaṇa, Mahā-Viṣṇu; Mahā-Viṣṇu to Garbhodakaśāyī Viṣṇu; Garbhodakaśāyī Viṣṇu, then Kṣīrodakaśāyī Viṣṇu; in this way. So Kṛṣṇa is the origin." (Lecture on BG 7.4 -- Nairobi, October 31, 1975)
Krsna se expande como balarama. balarama como sandhini sakti manifiesta los sirvientes y sirvientas en goloka.EN ESE ENTONCES BALARAMA NO MANIFIESTA LAS JIVAS DEL MUNDO MATERIAL. balarama se expande como saṅkarṣaṇa, este manifiesta los servientes y sirvientas en vaikuntha, se expande como catur-vyūha, nārāyaṇa. Dvitīya-catur-vyūha, again Saṅkarṣaṇa; from Saṅkarṣaṇa, Mahā-Viṣṇu, este manifiesta la jiva sakti.
En esa orden.
"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)
Eso corrobora la explicacion del maesto de la sri sampradaya.
Nada de sueños húmedos en vaikuntha y goloka. aqui y alla al mismo tiempo.
"the form is lying dormant as the form of the tree is lying dormant in the seed." (Srila Prabhupada)
