|3.3.55||
“There are three types of friends: nitya-priya (nitya-siddha), devatā
(described previously) and sādhana-siddha.
||3.2.56||
“Among the āśritas, pāriṣadas and anugas, there are nitya-siddhas, sādhana-siddhas and sādhakas.”
CC Madhya 24.287
pāriṣada, sādhana-siddha, sādhaka-gaṇa āra
There are the eternal associates, the associates who have become perfect by devotional service, and those who are practicing devotional service and are called sādhakas
Krsna-sandarbha, anuchedas 117-152
Śrīla Sanātana Gosvāmī accepts two types of residents of Vaikuṇṭha (Bṛhad-Bhāg.
2.4.194):
vaikuṇṭha-vāsino hy ete kecid vai nitya-pārṣadāḥ
pare kṛṣṇasya kṛpayā sādhayitvemamāgatāḥ
Among the residents of Vaikuṇṭha some are eternal associates, nitya-pārṣadas, and
others have come here after performing sādhana, through the mercy of Lord
Kṛṣṇa.
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."
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.)
Question: Jiva Gosvami writes about two types of beginningless tatastha jivas, tad evam jivakhyas . . . As to the liberated “tatastha jivas,” it seems more correct to refer to such parsadas as being constituted of svarupa sakti and that only sadhana siddhas are constituted of tatastha sakti. Is Jiva Gosvami really saying that other than the parsadas like Nanda, Yasoda, etc. constituted of svarupa-sakti, there are also other tathasta-sakti nitya siddhas? Thakura Bhaktivinode does say this, but I did not think Jiva Gosvami did.
Answer by Satyanarayana: Yes, Sri Jiva Gosvami does say that there are nitya siddha jivas, other than those who are expansions of svarupa sakti. As an example he writes garudadikam – Garuda etc. I
I think Visvaksena is another example. There must be many more.
Cuando la Jiva alcanza vastu-siddhi y se transfiere al aprakata-lila, la cualidad esencial del ser tatastha, es decir, que está entre las dos energías ya no esta alli en el sentido de que siempre elije Krsna, y la Jiva, aunque se originó en tatastha, ya no puede ser considerado ontológicamente tatastha, ya que ahora se ha convertido permanentemente situada en y obtiene las cualidades de svarupa-sakti. Por supuesto que todavía se considera tatastha a causa de su origen, aunque no posea la calidad de tatastha.
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 o Maharaja 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. O senhor poderia, por favor, explicar essa aparente contradição?
"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 fato 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.
Srila Prabhupada - "So this material world is the taṭastha (conditioned) characteristics, and the spiritual world is the "personal" characteristics. So our effort is to get out of this taṭastha (conditioned) characteristics and to enter the permanent characteristics. That is called spiritual elevation". (Lecture on CC Madhya-lila 20.354-358 — New York, December 28, 1966)
https://bhaktitattva.com/2022/01/05/two-types-of-jivas/
