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¿El viejo y nuevo messiah con su scripture nuevo?

Dormant, but their karma remains and at the point of the next creation, everything will be reactivated.

Yet God is also more than everything which is acintya or inconceivable. Then where does the hes or shes in this world come from? As above so below. God is already in every human, animal and plant body as the Paramatma or Supersoul. The Supersoul is already in every atom also. This is a classic advaitan or brahma-vadi example. There is also the example of the green bird in the green tree. From a distance there appears to be only green. When we get a little closer we can see that there is individual trees and when we are even closer we can see the green birds in the green trees. All jiva souls including humans and non-humans are made up of consciousness but they are eternally individuals as is the Supreme Personality of Godhead.

I can't speak for Theist but I can say that the concept that everyone is God is tantamount to saying that there is no Supreme Being. If one has the mentality that everyone is God (in both quality and quantity) then there is no possibility of real Krsna bhakti entering the heart. If one has even a minute drop of Krsna bhakti, just the thought of such an impersonal conception can block the flow of such bhakti.

The advaitan conception of oneness and that of the Gaudiya Vaisnavas is quite different. First it is necessary to understand Sri Caitanya Mahaprabhu's conception of acintya bheda [a]bheda tattva. This means that the individual jiva souls are simultaneously bheda, one and different or abheda from the parabhrahma or Supreme Personality of Godhead. The sunrays are one in quality with the Sun but different in quantity.

Jaiva Dharma Srila Bhaktivinoda Thakura Chapt. Five Vaidhi Bhakti is Nitya Not Naimitikka Dharma ...Becoming somewhat grave Lahiri Mahasaya said, “My dear son, those days are no more. Now that I have lived for a few months in the association of sadhus and have heard Sri Gurudeva’s instructions, my understanding has changed dramatically. I understand now that what you refer to as nitya-dharma is really naimittika- dharma. The only nitya-dharma is hari-bhakti. Sandhya-vandana and other such practices are in reality naimittika-dharma.” Devidasa said, “Father, I have never seen or heard of such an explanation in any sastra. Is sandhya-vandana not hari-bhajana? If it is hari-bhajana, then it is also nitya-dharma. Is there any difference between sandhya-vandana and the practices that constitute vaidhi-bhakti, such as sravana and kirtana?” Lahiri Mahasaya said, “The sandhya-vandana that is included in karma-kanda is significantly different from vaidhi-bhakti. Sandhya-vandana and other such activities are performed in the karma-kanda system in order to obtain liberation. However, activities of hari-bhajana, such as sravana and kirtana, have no ulterior motive. The sastras describe the results of hearing, chanting, and the other limbs of vaidhi-bhakti, but this is just to interest people who would otherwise not be inclined to perform those activities. The worship of Sri Hari has no fruit other than the service of Sri Hari. The principal fruit of the practice of vaidhi-bhakti is to bring about the awakening of prema in hari-bhajana.” Devidasa: Then you do admit that the divisions or angas of haribhajana have some secondary results. Lahiri: Yes, but the results depend on the different types of practitioner (sadhaka). The Vaisnavas perform sadhana-bhakti for the sole purpose of coming to the perfectional stage of devotion known as siddha-bhakti. When non-Vaisnavas perform the very same divisions or angas of bhakti, they have two principal motives: the desire for material enjoyment (bhoga) and the desire for liberation (moksa). Externally, there is no apparent difference between the sadhana practices of the Vaisnavas and those of non-Vaisnavas, but there is a fundamental difference in nistha. When one worships Krsna through the path of karma, the mind is purified, and one may obtain material fruits, freedom from disease, or liberation. But the same worship of Krsna through the path of bhakti produces only prema for krsna-nama. When karmis, those who follow the path of karma, observe Ekadasi, it eradicates their sins; whereas when bhaktas observe Ekadasi, it enhances their haribhakti. Just see what a world of difference there is! The subtle difference between sadhana performed as an aspect of karma, and sadhana performed as an aspect of bhakti may be known only by the mercy of Bhagavan. The bhaktas obtain the primary result, whereas the karmis are caught up in the secondary results, which may be broadly divided into two categories, namely, bhukti (material sense enjoyment) and mukti (liberation). Devidasa: Then why do the sastras extol the virtues of the secondary results? Lahiri: There are two kinds of people in this world: those who are spiritually awake and those who are spiritually unconscious. The sastras have praised secondary results for the benefit of those who are spiritually unconscious, and who do not perform any pious activity unless they can visualize a forthcoming result. However, the sastras do not intend such people to remain satisfied with secondary results; rather, their attraction to secondary results should induce them to perform virtuous acts, which will hasten their contact with sadhus. Then, by the mercy of the sadhus, they will come to know of the primary results of hari-bhajana, and taste for those results will awaken within them. Devidasa: Then are we to understand that Raghunandana and the other authors of the smrti-sastras are spiritually unconscious? Lahiri: No, but the system that they have prescribed is for the spiritually unconscious. However, they themselves seek the primary result. Devidasa: Some sastras only describe the secondary results and do not mention the primary results at all. Why is this? Lahiri: There are three types of sastra, corresponding to the varieties of adhikara (eligibility) among human beings: sattvika, of the nature of goodness; rajasika, of the nature of passion; and tamasika, of the nature of ignorance. The sattvika-sastras are for people who are imbued with the nature of goodness (sattva-guna); the rajasika- sastras are for those enveloped by the nature of passion (rajo-guna); and the tamasika-sastras are for those engrossed in the nature of ignorance (tamo-guna). Devidasa: If that is the case, how should one know which directives of the sastra to have faith in? And how may those of lower adhikara (eligibility) attain a higher destination? Lahiri: Human beings have different natures and faiths according to their different levels of adhikara. People who are impelled primarily by the mode of ignorance have natural faith in the tamasikasastras. Those affected primarily by the mode of passion have natural faith in the rajasika-sastras, and those in the mode of goodness naturally have faith in the sattvika-sastras. One’s belief in a particular conclusion of the sastra is naturally in accordance with one’s faith. As one faithfully carries out the duties for which one has the adhikara, he may come into contact with sadhus and develop a higher adhikara through their association. As soon as a higher adhikara is awakened, one’s nature is elevated, and one’s faith in a more elevated sastra will follow accordingly. The authors of the sastras were infallible in their wisdom and composed the sastras in such a way that one will gradually develop higher adhikara by carrying out the duties for which one is eligible and in which one naturally has faith. It is for this reason that different directives have been given in different sastras. Faith in the sastra is the root of all auspiciousness. Srimad Bhagavad-Gita is the mimamsa-sastra of all the sastras. This siddhanta is clearly stated there. Devidasa: I have studied many sastras since my childhood, but today, by your grace, I have understood their purpose in an entirely new light. Lahiri: It is written in Srimad-Bhagavatam (11.8.10): <!--[if !supportEmptyParas]--> <!--[endif]--> anubhyas ca mahadbhyas ca sastrebhyah kusalo narah sarvatah saram adadyat puspebhya iva satpadah <!--[if !supportEmptyParas]--> <!--[endif]--> An intelligent person will take the essence of all the sastras, whether they are great or small, just as a bumblebee gathers honey from many different types of flowers. <!--[if !supportEmptyParas]--> <!--[endif]--> My dear son, I used to call you an atheist. Now I don’t criticize anyone, because faith depends on adhikara. There is no question of criticism in this regard. Everyone is working according to their own adhikara, and they will advance gradually when the time is appropriate. You are a scholar of the sastras dealing with logic and fruitive action, and since your statements are in accordance with your adhikara, there is no fault in them. Devidasa: Until now, I believed that there were no scholars in the Vaisnava sampradaya. I thought that the Vaisnavas were merely fanatics who concerned themselves solely with one part of the sastra, but what you have explained today has completely dispelled my misconceptions. Now I have faith that some of the Vaisnavas have truly understood the essence of the sastra. Are you studying the sastras from any great soul these days? Lahiri: My son, you may now call me a fanatical Vaisnava or whatever you like. My Gurudeva performs bhajana in the kutira next to mine. He has instructed me in the essential conclusion of all the sastras, and I have just expressed the same thing to you. If you would like to receive instruction at his lotus feet, you may inquire from him in a devotional mood. Come, I will introduce you to him. Lahiri Mahasaya took Devidasa Vidyaratna to the kutira of Sri Vaisnava dasa Babaji Maharaja and introduced him to his Gurudeva. He then left Devidasa with Babaji Maharaja and returned to his kutira to chant hari-nama.

But still O Great Akbar, one must have a sadhya or goal in my while practicing sadhana, otherwise no goal will be achieved. Sri Caitanya Mahaprabhu in his acarya lila was aiming for Radha Govinda bhakti, not Sita Rama bhakti. If one is in Mahaprabhu's line then he will desire transcendental attachment or rati to the service of Radha Govinda or Mahaprabhu Himself Who is none other than Radha Govinda combined. Sri krsna caitanya radha krsna nahe anya.

Well, it might be bad for your Rama bhakti and good for your Krishna bhakti. Maybe you are becoming attracted to Krishna as your ista-deva? It sure sounds like it.

Indulekha Indulekha is the sixth of the varistha gopis. She has a lemon-yellow (tan) complexion and wears garments the color of a pomegranate flower. She is three days younger than Srimati Radharani, being 14 years, 2 months and 10 1/2 days of age. Her parents are Sagara and Vela-devi and her husband is Durbala. On the southeastern petal of Madana-sukhada Kunja lies the golden-colored Purnendu Kunja, where Sri Indulekha lives. In gaura-lila she appears as Vasu Ramananda. Indulekha-devi has a deep love for Sri Krishna and possesses the prosita-bhartrka-bhava. She often serves Krsna by bringing Him nectar-like delicious meals. She is vama-prakhara and her principal seva is fanning with a camara. Indulekha is contrary and hot-tempered by nature. She is learned in the science and mantras of the Naga-sastra, which describes various methods of charming snakes. She is also learned in the Samudraka-sastra, which describes the science of palmistry. She is expert at stringing various kinds of wonderful necklaces, decorating the teeth with red substances, gemology and weaving various kinds of cloth. In her hand she carries the auspicious messages of the Divine Couple. In this way she creates the good fortune of Radha and Krsna by creating Their mutual love and attraction. Indulekha-devi is fully aware of the confidential secrets of the Divine Couple. Some of her friends are engaged in providing ornaments for the Divine Couple, others provide exquisite garments, and others guard their treasury. In Sri Indulekha’s yutha the chief gopis are Tungabhadra, Citralekha, Surangi, Rangavatika, Mangala, Suvicitrangi, Modini and Madana. The group of gopis headed by Tungabhadra-devi are the friends and neighours of Indulekha. Among these gopis is a group, headed by Palindhika-devi, which acts as messengers for the Divine Couple.

Srila Sridhar Maharaj refers to the material world as, "the land (or plane) of exploitation." It's where every living entity survives by eating the body of another living entity, jivo jivasya jivanam.

I don't think the issue is what works for someone now, but whether or not the souls who appear in this world are the eternal servants of Krsna. In the introduction to the Bhagavad Gita as It Is, Srila Prabhupada writes that even if one doesn't believe these things at first, then one should try to accept it at least theoretically. For instance if I am studying Communism, if I accept at least theoretically that the capitalist class is exploiting the working class then I can understand more advanced concepts of Communist or Marxist-Leninist philosophers. If I don't understand it theoretically the more advanced concepts will just sound like nonsense.

<table cellpadding="4" cellspacing="0" width="98%"><tbody><tr><td colspan="2">Srila Sridhar Maharaj The Loving Search for the Lost Servant Eternal Servants Of Krishna </td> </tr> <tr> <td> </td> <td>What is the position of the fallen souls? In Sri Chaitanya Charitamrta, Srila Krishnadas Kaviraj records Sri Chaitanya Mahaprabhu instructing Sanatana Goswami: jivera 'svarupa' haya -- krnera 'nitya-dasa' krsnera 'tatastha-sakti' bhedabheda-prakasa krsna bhuli sei jiva anadi-bahirmukha ataeva maya tare deya samsara dukha "The constitutional nature of the jiva soul is that of an eternal servant of Krishna; the jiva soul is a manifestation of divinity which is one with Krishna and different from Him. The jiva souls are the marginal potency of the Lord. Though in reality they are servants of Krishna, from time immemorial, they have been engaged in misconception, as exploiting agents." In order to deliver His lost servants, the Lord comes now and then to take them up to His own home.</td></tr></tbody></table>

But the English word "become" is a concept within time like "manifesting", so also the word "previously". So now you selectively choose when the eternal or "from the viewpoint of within time" aspect fits your agenda? I now believe what Srila Prabhupada meant with his "Crow and Tal Fruit Logic" analogy is that both can be true. But for us a conditioned souls falling terribly short in the execution of our sadhana bhakti in a way nothing that we really "know" is true because it is jnana (due to our conditioning having the quality of empiric knowledge) rather than vijnana or realized transcendental knowledge. Arguing one side or the other with a vengeance will not lead to vijnana only enmity and offenses.

Srila Narayana Maharaja: The Viraja river divides the material world from spiritual world but, it touches both the worlds and thus it must be tatastha. Vi-raja literaly mean no rajas or passion or no influence the material modes. Srila Narayana Maharaja:

Srila Sridhar Maharj The Golden Volcano of Divine Love The Land of Love Vrndavana, the highest plane of divinity, is a stage of consciousness. Above the plane of awe and reverence found in Vaikuntha, is Vrndavana, the land of simplicity and divine love. The peculiarity of the inhabitants of that highest plane of consciousness is that they do not feel they are in Vrndavana. It is aprakrta, supramundane. Knowledge has been classified under five headings. The lowest is knowledge acquired through one's own sense experience: pratyaksa—what we have experienced through our senses. That is the first stage. The next higher stage is knowledge we have not experienced with our own senses, but have gathered from the experience of others (paroksa), just as the scientists have their experience, and we have gathered some knowledge from their inventions and discoveries. The third stage is above the stage of human experience (aparoksa). It is something like deep sleep. When we awaken, we say, "I slept very happily; I slept a very good, sound sleep." But when in deep, dreamless sleep, we have no consciousness of that state. When we return from a deep dreamless sleep, we express some awareness of that experience, but it is hazy. Aparoksa is a sort of hazy experience which is indistinct, where the subject and material object come together, and the material object vanishes in the subject. Sarikaracarya, the great proponent of impersonalism, explains the gradation of consciousness up to this point. On the other hand, the great devotee-scholar Ramanujacarya, as well as other Vaisnava acaryas, are of the opinion that there is a fourth stage beyond this. That plane is called adhoksaja, transcendental, or that which exists beyond the scope of the senses, whether gross or subtle. It is a plane that we can experience only when, by its sweet will, it comes down to our gross plane of understanding. If it withdraws, we are helpless; we can't find it. We cannot say that the Absolute Truth is under the control of our knowledge. We can't measure it like that. It is independent. By its sweet will it may come down and we may experience that higher realm, but if it withdraws, we are quite helpless; we can do nothing. We may cry or we may pray, but we can't enter there forcibly by dint of our own power. This is the fourth plane of consciousness, and it is grand, all-powerful, and all-inspiring. Only if it reveals itself to us can we have some experience of that plane known as Vaikuntha, the unlimited spiritual region of awe and power. That is the adhoksaja plane. So, there is pratyaksa direct experience through sense perception, then paroksa, learning through the experience of others, then aparoksa, the negative plane of indistinct consciousness, and then the fourth dimension: adhoksaja. We are underground. Real knowledge is above, on the surface, beyond our experience. If we can pierce through the thick coverings walling up our experience, we can come in connection with another plane of consciousness: that is adhoksaja. Adhoksajam indriyam jnanam: adhoksaja means the superior knowledge which can force down our knowledge of the experience of this world. That transcendental, supra-mental knowledge is the fourth stage of knowledge. That plane is different in every way. It is not similar to this world. But through Srimad-Bhagavatam and Sri Caitanya Mahaprabhu, we come to know that there is a fifth stage of knowledge which is very similar to this mundane world, yet is not mundane. It is called aprakrta. That is Goloka, the full-fledged theistic conception which is only found in Krsna's domain. Central knowledge of the absolute must have a connection with even the lowest level of mundane creation; it must be able to harmonize the worst portion of the illusory world. This is known as aprakrta, supramundane. To enter that highest realm is possible only through divine love. Everything can be compensated only through love. There is a saying that a loving mother thinks that her blind child has beautiful lotus eyes. She is blinded by affection. So, what is mean and low can only be compensated by love—that shines very beautifully. That is prema, or divine love. Through mercy, through pity, through grace, a king can come to play with a boy on the street. Affection can make it possible. The difference between high and low disappears at such a stage.

Jaiva Dharma, Srila Bhaktivinoda Thakura ...there are two types of knowledge: suddha-jnana, pure knowledge, and visaya-jnana, knowledge of material objects. All human beings acquire visaya-jnana through the senses, but that knowledge is impure, so it is useless for discerning transcendental objects. It is only useful in relation to the jiva’s conditioned state of material existence. Knowledge that pertains to spiritual consciousness is known as suddha-jnana. That is eternal, and it is the basis of the Vaisnavas’ devotional service. Spiritual knowledge is the antithesis of material knowledge, and is completely distinct from it. You say that visaya-jnana is vijnana, but it is not vijnana in the true sense of the term. The real reason that your Ayur-veda and other types of material knowledge are called vijnana is that they are in contrast to pure spiritual knowledge. True vijnana is that pure knowledge that is distinct from material knowledge. There is no difference between jnana, which is the knowledge of a truly abiding substance (cid-vastu), and vijnana, which is the knowledge of how such an object is distinct from matter. Jnana is direct perception of a transcendental object, whereas vijnana is the establishment of pure knowledge in contrast to material knowledge. Although these two are actually the same thing, they are known either as jnana or as vijnana according to the methods they employ.

One interesting concept though is that bhakti or devotion exists within all the other yogas. For instance bhakti starts with sraddha which can be translated as faith. Yet why would one engage in say karma yoga if they did not have sraddha or faith that they could achieve their goal of God realization? And since bhakti means devotion or dedication it is obvious that in order to advance in any of the other yogas, one must proceed in a dedicated or devoted manner. Also in the Bhagavad Gita Krsna explains to Arjuna the astanga yoga system in Chapter Six but he concludes: BG 6.47: And of all yogīs, the one with great faith who always abides in Me, thinks of Me within himself, and renders transcendental loving service to Me — he is the most intimately united with Me in yoga and is the highest of all. That is My opinion.

Srila Bhaktisiddhanta Saraswati Thakur: In an article entitled Circumambulation of Sri Brajamandal printed Nov 1931, Chaitanya-Era 445 in the Harmonist magazine Sri Ramanuja soon excelled among the students of Yadava Prakasa and become his teacher’s favorite student. Yadava Prakasa preached the theory of nondualism, and stressed the illusion of all form, including the form of Sri Visnu. As Sri Ramanuja’s devotion to Visnu blossomed, his disgust with this philosophy grew. Still, out of respect for his teacher he avoided conflict. Soon, however, the day arrived when he could no longer tolerate the impersonalism of Yadava Prakasa. One day Sri Ramanuja was massaging his guru’s back as Yadava Prakasa explained a verse from the Candogya Upanishad. The verse contained the words kapyasam pundarikam evam aksini. Following the interpretation of Sankaracarya, Yadava Prakasa explained that kapy means “monkey” and asanam means “ass.” Sri Ramanuja was enraged at this blasphemy, and the hot tears flowed which from his eyes in anguish fell upon his guru’s back. Yadava Prakasa could understand that his disciple was disturbed, and inquired as to what the problem was. When Sri Ramanuja took issue with his guru’s interpretation, Yadava Prakasa was astonished. He demanded Sri Ramanuja’s interpretation. Sri Ramanuja explained that kapyasam means, “that which sits upon the water and flourishes by drinking,”?in other words, a lotus. So the meaning of the verse is that the lotus eyes of Visnu are as beautiful as the red lotus which blossoms in the water.” When Yadava Prakasa saw his disciple’s expertise in defeating his argument, he knew that he had a powerful rival in his midst. From that day on, he began plotting Sri Ramanuja’s murder. He conspired with his disciples to go on pilgrimage to the Ganges and kill Sri Ramanuja in a secluded place. After killing Sri Ramanuja, they would bathe in the Ganges to expiate the sin. Fortunately, Sri Ramanuja’s cousin learned of the murder plot and warned Sri Ramanuja, who managed to escaped unharmed. After some time Yadava Prakasa returned to Kancipurnam, and Sri Ramanuja continued going to his lectures, although inwardly he was looking for another path.

Both impersonalists and personalists consider Maya to be that energy or Sakti which attracts us to the temporary and fleeting pleasures of this world. Within Maya is the conception of ahankara, that I am this temporary material body. But staunch impersonalists consider Maya or illusion to be the concept that we are individual souls and desire to merge with Brahman or God. The problem is that when merged with Brahman, even if such a situation exists for billions of years eventually the soul (jiva) will again begin to manifest desire. It is actually the intrinsic nature of the jiva to desire. Since that jiva is still adverse to the divine service of Bhagavan, the Supreme Personality of Godhead, he will again return to the material world to experience samsara. The most subtle illusion is that we are both one in quantity and quality with the Supreme. The reality is that our position in realtion to God is acintya bheda [a]bheda tattva, that we are simultaneously one and different; That is one in quality and different in quantity. A drop of the ocean is never the full ocean.

The life of Tirtha Prabhu (or is it Maharaja?) show's how God - Krsna, works in mysterious ways. I met Tirtha in '79 in California and then again in '80 in New Vrndavana. At the time he was raising money for NV doing illicit activities. I wasn't very serious about strictly following at that time and some of my friends collaborated with him in such escapades. At that time he was a very scary guy. I couldn't really understand all the madness going around NV in those days until I went there, and yes, it was one scary place. Then of course a few years later came the Sulocana tragedy and when I heard that Tirtha was involved I wasn't surprised. Then somehow or other the wave of madness at NV passed and although I don't really trust GBC ISKCON, it is better than the previous NV regime, so some light came there. I even believe that Kirtanananda is in a better consciousness now days. And Tirtha seems to be doing really well in difficult circumstances. Despite whatever discrepancies its an overall inspiring ongoing story. I guess he had to be in such a restrictive environment to make advancement.

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Srila Prabhupada Interview L.A. February 1, 1968:

Sridhar Maharaj: The worship of God as formless and atheism can be seen as closely related.

Illusion really comes from within by looking without. The soul, deep in his heart knows, feels the pang of his own self-betrayal. Betrayal of others is only a symptom, after all in this world everyone is a thief. It is said that what man hasn't "stole" a glance at a beautiful woman? Self deception is the basis of our illusion and the sympton of the greatest illusion is to claim that one is God.