Sarva gattah

This is a play in Mayapur, it is Vamana's appearance day and the young gurukula devotee is playing the part of Vamana dev

Quote: <TABLE cellSpacing=0 cellPadding=6 width="100%" border=0><TBODY><TR><TD style="BORDER-RIGHT: #666666 1px solid; PADDING-RIGHT: 3ex; BORDER-TOP: #666666 1px solid; PADDING-LEFT: 3ex; BORDER-LEFT: #666666 1px solid; BORDER-BOTTOM: #666666 1px solid" bgColor=#e0e0e0>Originally Posted by Narasingh Are you saying the blade of grass in Goloka has two arms, or that it is not living up to its full potential and original feature? </TD></TR></TBODY></TABLE>Hari-sauri: How do we understand, then, that there are peacocks and flowers and trees in the spiritual world? Are these not eternal forms?<?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> <o:p></o:p> Prabhupada: [describing material form first]: Yes. They are more covered. Just like if you cover your body with blanket, the hands and legs are invisible. But you are not the blanket. So the trees and plants, they are more covered. They are not in full manifestation. The human form is the full manifestation of the soul.<o:p></o:p> <o:p></o:p> Hari-sauri: They are covered in the spiritual world?<o:p></o:p> <o:p></o:p> Madhudvisa: He is asking if they were actually covered in the spiritual world as well.<o:p></o:p> <o:p></o:p> Prabhupada: Not in the spiritual world. There that is voluntary. Some devotee wants to serve Krsna as flower; they become flower there. If I want that “As a flower I shall lie down at the lotus feet of Krsna,” he becomes flower, voluntarily. <o:p></o:p> <o:p></o:p> Prabhupada: And he can change his…, from flower to human body. That is spiritual life. There is no restriction. If some devotee wants to serve Krsna as cow, he serves Krsna as cow, as calf, as flower, as plant, as water, as ground, field, or as father, as mother, as friend, as beloved, anything. <o:p></o:p> <o:p></o:p> Ye yatha mam prapadyante tams tathaiva bhajamy aham [bg. 4.11]. That is Krsna’s all-powerfulness, spiritual life.” Srimad-Bhagavatam 6.1.1-4 — Melbourne, May 20, 1975

All of Krishna's marginal 'sparks' and so called 'atoms (souls) in the effulgence or Impersonal Brahmajyoti or within the body of Maha-Vishnu, have ALL the same ORIGINAL bodily features like Krishna - sat-cit-ananda-vigraha. The full potential and original feature of all living entities is a two arm human looking form<?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p>

All of Krishna's marginal 'sparks' and so called 'atoms (souls) in the effulgence or Impersonal Brahmajyoti or within the body of Maha-Vishnu, have ALL the same ORIGINAL bodily features like Krishna - sat-cit-ananda-vigraha. The full potential and original feature of all living entities is a two arm human looking form<?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> <o:p></o:p> Srila Prabhupada - "Because he falls down from Brahma-sayujya (impersonal liberated condition), he thinks that may be his origin, but he does not remember that long, long, long, long ago before that even, he was with Krishna". Letter to Australian devotees 1972 under Madhudvisa Swami<o:p></o:p> <o:p></o:p> Baddha-jivas who have not woken up from the material dream, enter into the body of Maha Vishnu as seed or spiritual spark until the next manifestation of the mahat-tattva however, long, long, long, long before that they remembered being with Krishna as nitya-siddhas. Entering the body of Maha-Vishnu or the impersonal Brahmajyoti is also entering an already fallen unnatural state Originally we are ALL nitya-siddha

Srila Prabhupada- "You are already in the spiritual sky, but you are simply covered. Just like the sun is already there. You are also already there…So actually we are always in the spiritual world. But when you forget Krishna by the cloud of illusion that is material. Try to understand". In a Srimad-Bhagavatam lecture given in London, on July 30, 1971 <?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> <o:p></o:p> Srila Prabhupada- "Actually we are not fallen therefore, at any moment we can revive (Regain, re-establish, wake up from the dream, remember who we really are as a body eternally in a state of originality) our Krishna consciousness. As soon as we understand that (my svarupa body is always in Krsnaloka or Vaikuntha or even both), "I have nothing to do with (the material world and its bodily vessels my sub-conscious fallen nitya-baddha condition is housed in). I am simply Krishna's servant. Eternal servant. That's all". In a Srimad-Bhagavatam lecture given in London, on July 30, 1971 <o:p></o:p> <o:p></o:p> Srila Prabhupada - "You are liberated. You are liberated. Simply just a cloud has covered you. Drive away the cloud. There is no question that you were ever (conditioned as nitya-baddha in the material world)". <o:p></o:p>

Your wrong - Srila Prabhupada “Originally everyone is nitya-siddha. nitya-siddha krsna-bhakti ’sadhya’ kabhu naya sravanadi-suddha-citte karaye udaya Every living entity originally nitya-siddha, “. Srimad-Bhagavatam Class 7.9.4– Mayapur, February 18, 1977

Srila Prabhupada “Originally everyone is nitya-siddha. nitya-siddha krsna-bhakti ’sadhya’ kabhu naya sravanadi-suddha-citte karaye udaya Every living entity originally nitya-siddha, “. Srimad-Bhagavatam Class 7.9.4– Mayapur, February 18, 1977 Srila Prabhupada - “Because he falls down from Brahma-sayujya (impersonal liberated condition), he thinks that may be his origin, but he does not remember that long, long, long, long ago before that even, he was with Krishna”. Letter to Australian devotees 1972 under Madhudvisa Swami<?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> <o:p></o:p> Actually you are a pure devotee but you have forgotten that long, long, long ago, we have allowed ourselves to be covered by the cloud of selfish desires that blocks out our memory of who we really are as nitya-siddha. <o:p></o:p> Try to understand what Prabhupada is telling us.<o:p></o:p>

Srila Prabhupada “Originally everyone is nitya-siddha. nitya-siddha krsna-bhakti ’sadhya’ kabhu naya sravanadi-suddha-citte karaye udaya Every living entity originally nitya-siddha, “. Srimad-Bhagavatam Class 7.9.4– Mayapur, February 18, 1977 <?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> <o:p></o:p> Srila Prabhupada – “You have got original relationship with Krishna. Nitya-siddha krishna-bhakti. . (Srimad-Bhagavatam lecture, December 7, 1974, Bombay) <o:p></o:p> <o:p></o:p> Srila Prabhupada - “Everyone has got a particular relationship with Krishna in his original constitutional position that is called svarupa-siddhi". (Nectar of Devotion lecture, 20 October 1972, Vrindaban) <o:p></o:p> <o:p></o:p> Srila Prabhupada - “Because he falls down from Brahma-sayujya (impersonal liberated condition ), he thinks that may be his origin, but he does not remember that long, long, long, long ago before that even, he was with Krishna”. Letter to Australian devotees 1972 under Madhudvisa Swami<o:p></o:p> <o:p></o:p> Actually you are a pure devotee but you have forgotten that long, long, long ago, we have allowed ourselves to be covered by the cloud of selfish desires that blocks out our memory of who we really are. <o:p></o:p> Try to understand what Prabhupada is telling us.<o:p></o:p> <o:p></o:p> Srila Prabhupada- "You are already in the spiritual sky, but you are simply covered. Just like the sun is already there. You are also already there…So actually we are always in the spiritual world. But when you forget Krishna by the cloud of illusion that is material. Try to understand". In a Srimad-Bhagavatam lecture given in London, on July 30, 1971 <o:p></o:p> <o:p></o:p> Srila Prabhupada- "Actually we are not fallen therefore, at any moment we can revive (Regain, re-establish, wake up from the dream, remember who we really are as a body eternally in a state of originality) our Krishna consciousness. As soon as we understand that (my svarupa body is always in Krsnaloka or Vaikuntha or even both), "I have nothing to do with (the material world and its bodily vessels my sub-conscious fallen nitya-baddha condition is housed in). I am simply Krishna's servant. Eternal servant. That's all". In a Srimad-Bhagavatam lecture given in London, on July 30, 1971 <o:p></o:p> <o:p></o:p> Srila Prabhupada - "You are liberated. You are liberated. Simply just a cloud has covered you. Drive away the cloud. There is no question that you were ever (conditioned as nitya-baddha in the material world)". <o:p></o:p> (Lecture on Sri Caitanya-Caritamrita, Adi-lila 7.108--San Francisco, February 18, 1967)<o:p></o:p> <o:p></o:p> Srila Prabhupada -"You are ever-liberated (meaning in our original and eternal state, we are all nitya-siddha). The sky is always spiritual but is sometimes overcrowded with cloud (known as the mahat-tattva or material creation that is in one corner of the Spiritual Sky), this is Maya (The cloud is created by Maha-Vishnu and His Wife Maya-Devi, through her powerful s'akti, controls all the bodily vessels occupied by the visiting DREAMING baddha-jivas)". <o:p></o:p> (Lecture on Sri Caitanya-Caritamrita, Adi-lila 7.108--San Francisco, February 18, 1967)<o:p></o:p> <o:p></o:p> Srila Prabhupada - "This is called Maya. Actually, you are not conditioned. You are thinking. Just like in the dream you are thinking that tiger is eating you. You were never eaten by tiger. There is no tiger. So we have to get out of this dream". (Lecture on Sri Caitanya-Caritamrita, Adi-lila 7.108--San Francisco, February 18, 1967)<o:p></o:p> <o:p></o:p> Srila Bhaktisiddhanta Sarasvati Thakur - “However, because of contact with matter, the imprisoned soul loses the memory of his original spiritual form in Vaikuntha. . . material rasas are perverted reflections of the soul's original spiritual rasas.” Prema-pradipa, p. 83

In His mahat-tattva (jada-jagat- lifeless material world) there is also eternal time experienced by the baddha-jiva however, it is divided by past, present and future which has the by-product phenomenon of impermanence, decay birth and death that does not exist in the perpetual ‘present’ in Goloka-Vrndavana or Vaikuntha (cid-jagat) which makes up the majority of the Spiritual Sky or Brahmajyoti. The original and eternal position of all living individuals, known as the marginal living entities is their perpetual rasa (devotional mood) nitya-siddha-svarupa body, that is eternally serving Krishna in the ‘eternal present’ where there is no past or future, as previously explained. The jiva in its natural state serves in the ‘eternal present’ in Goloka Vrndavana or Vaikuntha worlds that, not only have no past or future as we trapped in the material world experience, but also has no beginning or end, birth or death, decay, pain or suffering. The eternal presents of Goloka with Krishna and His living entities is imperishable and therefore has always existed. The jivas were never created, we have always been. <?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> The Vedas mention creation because they are referring to the mahat tattva that is created and eventually destroyed. The Vaikunthas on the other hand, were NEVER created because the Kingdom of God has always been as you have mentioned in your quote of the Brahma Samhita <o:p></o:p> It is very hard trying to understand no beginning nor end then hear the paradox that Krishna created everything. <o:p></o:p> There is no creation except for the mahat tattva or material 'creation' Vaikuntha has always been, will always be, and will never cease to be. <o:p></o:p> Its all coming from within your heart, pray to Krishna and Guru to guide you, only then will you understand The jiva in its natural state serves in the ‘eternal present’ in Goloka Vrndavana or Vaikuntha worlds that, not only have no past or future as we trapped in the material world experience, but also has no beginning or end, birth or death, decay, pain or suffering. The eternal presents of Goloka with Krishna and His living entities is imperishable and therefore has always existed. The jivas were never created, we have always been. <o:p></o:p> The Vedas mention creation because they are referring to the mahat tattva that is created and eventually destroyed. The Vaikunthas on the other hand, were NEVER created because the Kingdom of God has always been as you have mentioned in your quote of the Brahma Samhita <o:p></o:p> It is very hard trying to understand no beginning nor end then hear the paradox that Krishna created everything. <o:p></o:p> There is no creation except for the mahat tattva or material 'creation' Vaikuntha has always been, will always be, and will never cease to be. <o:p></o:p> Its all coming from within your heart, pray to Krishna and Guru to guide you, only then will you understand Anyone like yogis, impersonalists, philosophers coming from the impersonal Brahmajyoti are coming already from a fallen state. Merging into the Brahmajyoti is also temporary and eventually they fall from there as well. To a Vaishnava, merging into the impersonal Brahmajyoti is considered spiritual suicide because one is attempting to eradicate their individuality. Some foolishly say we originate from the impersonal Brahmajyoti or some plain sheet of inactive consciousness but long, long, long before that we were originally with Krishna in Goloka. Srila Prabhupada - "So when someone asks, when did we come into contact with the material nature?” The answer is that we have not come into contact. By the influence of the material energy we THINK that we are in contact. Actually we are not fallen. We cannot be fallen. We have simply created a situation. Rather, we have not created a situation; Krishna has given us a situation. Because we wanted to imitate Krishna, Krishna has given an opportunity: “All right. You want to imitate? You want to be an imitation king on the stage’- Tokyo in 1972 Srila Prabhupada Srila Prabhupada - “The word varnam refers to the luster of one’s original identity. The original luster of gold or silver is brilliant. Similarly, the original luster of the living being, who is part of the sac-cid-ānanda-vigraha [bs. 5.1], is the luster of ānanda, or pleasure. Ānandamayo bhyāsāt. Every living entity has the right to become ānandamaya, joyful, because he is part of the sac-cid-ānanda-vigraha [bs. 5.1], Krishna. Why should the living being be put into tribulation because of dirty contamination by the material modes of nature? The living entity should become purified and regain his svarūpa, his original identity” Srimad Bhagavatam 8.24.48

Hari-sauri: How do we understand, then, that there are peacocks and flowers and trees in the spiritual world? Are these not eternal forms?<?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> <o:p></o:p> Prabhupada [decribing material form first]: Yes. They are more covered. Just like if you cover your body with blanket, the hands and legs are invisible. But you are not the blanket. So the trees and plants, they are more covered. They are not in full manifestation. The human form is the full manifestation of the soul.<o:p></o:p> Yasomatinandana: Is the original body of the spirit soul a human form?<o:p></o:p> Prabhupada: Yes, human form. God is also human form. “Man is made after the shape of God.” I think there is in the Bible. Is it not? So God is also like human form. Here you see Krsna, two hands, two legs.<o:p></o:p> Srimad-Bhagavatam 6.1.1-4 — Melbourne, May 20, 1975 Prabhupadas words are shastra, he also says we have all come down from Vaikuntha some millions of years ago. All marginal living beings are actually nitya siddhas and NOT some impersonal sparks in some effulgence (impersonal Brahman) in the originality of their original possition. sat, cit, ananda, VIGRAHA;THIS IS WHY WE ARE PERSONALISTS

Top Ten Unexplained Phenomena http://www.livescience.com/strangenews/top10_unexplained_phenomena-1.html Photo Credit: Dreamstime The Body/Mind Connection <DL class="entry clearfix"><DD style="DISPLAY: block"> Medical science is only beginning to understand the ways in which the mind influences the body. The placebo effect, for example, demonstrates that people can at times cause a relief in medical symptoms or suffering by believing the cures to be effective - whether they actually are or not. Using processes only poorly understood, the body's ability to heal itself is far more amazing than anything modern medicine could create. </DD></DL>

Srila Prabhupada - "It is the living entity’s constitutional position to be an eternal servant of Krsna because he is the marginal energy of Krsna and a manifestation simultaneously one with and different from the Lord, like a molecular particle of sunshine or fire. Krsna has three varieties of energy" Sri Caitanya Caritamrta Madhya 20.108-109<?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> <o:p></o:p> However, all of Krishna’s marginal ‘sparks’ and so called 'atoms in the effulgence have the same ORIGINAL bodily features like Krishna – sat-cit-ananda-vigraha. The full potential and original feature of all living entities is a two arm human looking form<o:p></o:p> <o:p></o:p> Yasomatinandana: Is the original body of the spirit soul a human form?<o:p></o:p> <o:p></o:p> Madhudvisa: The question is that whether the eternal form of the spirit soul is a human form or is it…<o:p></o:p> <o:p></o:p> Prabhupada: Yes, human form. God is also human form. “Man is made after the shape of God.” I think there is in the Bible. Is it not? So God is also like human form. Here you see Krsna, two hands, two legs.<o:p></o:p> <o:p></o:p> Hari-sauri: How do we understand, then, that there are peacocks and flowers and trees in the spiritual world? Are these not eternal forms?<o:p></o:p> <o:p></o:p> Prabhupada [decribing material form first]: Yes. They are more covered. Just like if you cover your body with blanket, the hands and legs are invisible. But you are not the blanket. So the trees and plants, they are more covered. They are not in full manifestation. The human form is the full manifestation of the soul.<o:p></o:p> <o:p></o:p> Hari-sauri: They are covered in the spiritual world?<o:p></o:p> <o:p></o:p> Madhudvisa: He is asking if they were actually covered in the spiritual world as well.<o:p></o:p> <o:p></o:p> Prabhupada: Not in the spiritual world. There that is voluntary. Some devotee wants to serve Krsna as flower; they become flower there. If I want that “As a flower I shall lie down at the lotus feet of Krsna,” he becomes flower, voluntarily. <o:p></o:p> <o:p></o:p> And he can change his…, from flower to human body. That is spiritual life. There is no restriction. If some devotee wants to serve Krsna as cow, he serves Krsna as cow, as calf, as flower, as plant, as water, as ground, field, or as father, as mother, as friend, as beloved, anything. <o:p></o:p> <o:p></o:p> Ye yatha mam prapadyante tams tathaiva bhajamy aham [bg. 4.11]. That is Krsna’s all-powerfulness, spiritual life.”<o:p></o:p> [end quote]<o:p></o:p> <o:p></o:p> The fact is that spiritual form is inconceivable to our present senses. In the material world we try to measure things. But to measure anything, there has to be a reference point and our own bodies are the reference we use to understand the rest of the world around us. <o:p></o:p> <o:p></o:p> Thus our sense of existence is limited to the actions and existence of our own bodies. <o:p></o:p> <o:p></o:p> You have given some examples of drinking or jumping in water or sitting on a chair. Once an action is completed, it is gone, it is in the past. As for the future, it is not manifest to us. <o:p></o:p> <o:p></o:p> We do not know what will come next. We thus have a sense of separation from the action and the object, both in the past and the future. <o:p></o:p> <o:p></o:p> But in the spiritual world Krsna is the object, and all action is for pleasing Him. There is never any separation from Krsna. <o:p></o:p> <o:p></o:p> Krsna continuously dominates the consciousness of every living being and action is the eternal flow of service to Krsna. It never stops yet it takes on unlimited variety of performance. <o:p></o:p> <o:p></o:p> It is inconceivable, yet a fact.<o:p></o:p> Srimad-Bhagavatam 6.1.1-4 — Melbourne, May 20, 1975

Wakey wakey Beggar, hand off Obviously, every moment is eternal devoid of past and future in Goloka, but how are we idiot souls to understand such elevated mellows? It is not mundane time of the material impermanent world, and frankly if we are not pure, we will NEVER understand the 'eternal present ' or the perverted reflection concept of transcendental past, present and future TIME, that DOES AND must exist as part of Krishna’s personal devotional Kingdom of activity, Lila or pastime. Deep questions by all but only realized and experienced by purification and loving service to the pure devotees of Krishna’s devotees, and Never by jnan

Properly build ISKCON without all forms of exploitation and the demigods will ALL come and take birth.

Good points, thank you, however, my point is devotees like Gopal Krsna Maharaj and others had operations in hospitals, even Tamal Krishna Gosvami also. I was referig to the over the top comments by Tamal Krishna Goswami. All though I suppose the medical technoogy is better today than 1977. As far as hospitals being filthy, well, in Australia it is not like America or India, there are many good private clean hospitals not like that - if you have the money

Oh how things have changed regarding hospitals and doctors in ISKCON <DIR><DIR>Let's go back to Sri Vrindavan Dham, November 3, 1977, inside Srila Prabhupada's room, where Tamal Krsna Goswami and Jayapataka Swami are "leading" conversations with His Divine Grace in the following way<?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> <o:p></o:p> Tamal Krsna: "We're not going to do that, Srila Prabhupada.That Samjata dasa? You know Samjata dasa, the architect from Bhuvanesvara? He passed away recently. So I asked Gaura-govinda what were the circumstances. <o:p></o:p> <o:p></o:p> So he explained that he had been very ill for four or five days. They took him to the hospital. So the doctors gave some drugs for reducing the fever. But suddenly he died. When he died he was unconscious. Gaura-govinda said maybe it was due to the drugs that caused some severe reaction. <o:p></o:p> <o:p></o:p> We see one example after another that these hospitals, they are simply meant to kill, not to save life. I mean, I don't think we have any faith either in them, Srila Prabhupada.<o:p></o:p> <o:p></o:p> And apart from our faith, which makes no difference, you strictly ordered it. So we're not going to disobey your order under any circumstance, even if we risk our own life.If someone says to us that "We will kill you if you don't let us take your Guru Maharaja," then we'll say, "Then kill us." Your order is our command.<o:p></o:p> <o:p></o:p> Srila Prabhupada: What does he say? They will kill? <o:p></o:p> <o:p></o:p> Tamal Krsna: I said supposing someone threatens us with our life, that "We will kill you if you don't let us take your Guru Maharaja to the hospital," still, we will not let them take you. Your order is our business to follow, even at the risk of our life. So we are not going to take you to the hospital under any condition. Neither... Not only is it your order, but we also see absolutely no benefit from these hospitals. Your order is sufficient, but apart from that, also, from our own limited intelligence, we also see that the hospitals are condemned. These doctors are blind, these allopathic doctors". <o:p></o:p> <o:p></o:p> This attitude is so immature and arrogant, Oh how things have changed :rolleyes: :rolleyes: </DIR></DIR>

How it is possible to understand, that in the spiritual world there is no past and future? When the life force is withdrawn, the forms simply dissolve. The souls remain, the material elements remain. Since these forms do not remain permanently, they are simply an illusion.<?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> <o:p></o:p> Thus there is no past, nor is there a future. There is only the continuous presence of the souls, and the material elements.<o:p></o:p> Question - "How it is possible to understand, that in the spiritual world there is no past and future? For example, if I have drunk a glass of water, it means, that process of drinking has remained in the past! <o:p></o:p> <o:p></o:p> This process cannot be all time in present time?!… Even if this process will occur in the spiritual world, if I have jumped in water or I sit down on a chair, this action has already come to pass, that is remains in the past. How these actions can be all time in present time? Please, explain to me it is in the detailed image!”<o:p></o:p> <o:p></o:p> <o:p></o:p> Answer - "Understanding time is very difficult. This is a big topic and we cannot answer all the aspects in a short blog entry. <o:p></o:p> <o:p></o:p> However, here are a few observations that may help you to get a better understanding.<o:p></o:p> <o:p></o:p> Time is the force by which everything in the material world changes. It is the ultimate master of all living beings. It moves everything, and when there is no influence of time, there is no movement, nor variety:<o:p></o:p> SB 3.26.10<o:p></o:p> <o:p></o:p> The Supreme Personality of Godhead said: The unmanifested eternal combination of the three modes is the cause of the manifest state and is called pradhana. It is called prakrti when in the manifested stage of existence.<o:p></o:p> <o:p></o:p> PURPORT by Srila Prabhupada<o:p></o:p> The Lord points out material nature in its subtle stage, which is called pradhana, and He analyzes this pradhana. <o:p></o:p> <o:p></o:p> The explanation of pradhana and prakrti is that pradhana is the subtle, undifferentiated sum total of all material elements. Although they are undifferentiated, one can understand that the total material elements are contained therein. <o:p></o:p> <o:p></o:p> When the total material elements are manifested by the interaction of the three modes of material nature, the manifestation is called prakrti. …<o:p></o:p> <o:p></o:p> The actual explanation of pradhana, however, is given here: when the cause and effect are not clearly manifested (avyakta), the reaction of the total elements does not take place, and that stage of material nature is called pradhana. <o:p></o:p> <o:p></o:p> Pradhana is not the time element because in the time element there are actions and reactions, creation and annihilation. Nor is it the jiva, or marginal potency of living entities, or designated, conditioned living entities, because the designations of the living entities are not eternal. <o:p></o:p> <o:p></o:p> One adjective used in this connection is nitya, which indicates eternality. Therefore the condition of material nature immediately previous to its manifestation is called pradhana.”<o:p></o:p> <o:p></o:p> “In the Third Canto of Srimad-Bhagavatam Lord Kapiladeva teaches that the material nature originally exists in an inert state of equilibrium called pradhana. <o:p></o:p> <o:p></o:p> When Lord Visnu casts His potent glance in the form of kala, or time, material interactions take place, culminating in the variegated creation of the material cosmos.<o:p></o:p> <o:p></o:p> “In this verse it is stated that at the end of universal time the same kala that originally incited the female nature into manifestation again withdraws the cosmos into its original state of inert nonmanifestation. <o:p></o:p> <o:p></o:p> According to Srila Bhaktisiddhanta Sarasvati Thakura, the time potency itself, kala, is then withdrawn, and it merges into the Supreme Soul, who manifests Himself as the original cause of material nature (anadir adir govindah sarva-karana-karanam [bs. 5.1]).”<o:p></o:p> [end quote]<o:p></o:p> <o:p></o:p> What we understand as time is really a figment of our imagination in the sense of there being a past, present and future. <o:p></o:p> <o:p></o:p> We tend to ‘measure’ time by observing the changes that it causes to our bodies and the surrounding environment. However, the soul is fixed and immutable and does not change, so for the soul there is no past or future, only the present, or rather his own presence.<o:p></o:p> <o:p></o:p> Material elements also do not change. <o:p></o:p> <o:p></o:p> Different states of energy cannot be either created or destroyed and in their fundamental states they remain the same. <o:p></o:p> <o:p></o:p> Material elements are the energy of the Supreme Lord and are therefore eternal. The only thing that does change are the combinations of material elements into various forms. <o:p></o:p> <o:p></o:p> These combinations are provided so that the individual living beings can fulfill their various desires.<o:p></o:p> <o:p></o:p> It is the presence of a living force within these combinations of matter give them the appearance of life. <o:p></o:p> <o:p></o:p> When the life force is withdrawn, the forms simply dissolve. The souls remain, the material elements remain. Since these forms do not remain permanently, they are simply an illusion.<o:p></o:p> <o:p></o:p> Thus there is no past, nor is there a future. There is only the continuous presence of the souls, and the material elements.<o:p></o:p> <o:p></o:p> Time in the material world is the force that moves the individual soul from one situation to another in search of fulfillment of his desires.<o:p></o:p> <o:p></o:p> Time is the supreme regulator. Time is Krsna. What we call time is simply the influence of Krsna without realization of His person. Srila Prabhupada describes time as the impersonal energy of the Supreme Lord.<o:p></o:p> <o:p></o:p> In the spiritual world, Krsna is continuously present to His parts and parcel living entities.<o:p></o:p> <o:p></o:p> He dominates everything, He is everything. Time, or the sense of being, is therefore simply the sense of Krsna’s personal presence and one’s relationship with Him, and nothing more. <o:p></o:p> <o:p></o:p> Since Krsna is eternal and the soul is eternal, there is no past nor any future but simply the loving exchanges between Krsna and His devotees which are endless in their variety.<o:p></o:p> <o:p></o:p> The forms in the spiritual world are all spiritual. They are eternal, and yet they can change. How they can change was described by Srila Prabhupada in a talk given in Melbourne on May 20, 1975: BY HARI SAURI DASA

"Only by the prayers and causeless mercy of Krsna I am alive"! Friday, January - Report from Ratnavali dd:<?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> <o:p></o:p> Guru Maharaja was invited today for the Bhaktivedanta hospital doctors' gathering which takes place once in 3 months. After the facial therapy in the evening Guru Maharaja was taken to the auditorium at 8pm. There were about 100 devotees present in the hall; 50 doctors, their family members, children and other devotees. Guru Maharaja was offered maha garland and as well as Bhakti Purushottam Maharaja.<o:p></o:p> <o:p></o:p> Dr.Sita who is a dentist led Hare Krsna Kirtan very beautifully. Later all the doctors' names were called out and were introduced to Guru Maharaja. There were doctors from all kinds of fields like dentist, ophthalmologist, anaesthetic, surgeons, ayurvedic, ENT, spiritual care section etc.<o:p></o:p> <o:p></o:p> Then Guru Maharaja was asked to speak few words. Guru Maharaja spoke and Dr Shiromani Mataji had to repeat as sometimes not everything could be understood clearly. I wrote down the notes and I am enclosing it below:<o:p></o:p> <o:p></o:p> "I heard about this meeting couple of hours ago and I didn't have enough time to prepare. In Caitanya Lila, one of the associates name is Murari Gupta. He is not different from Hanuman. A physician by profession and he cured people both materially and spiritually. One time Caitanya had indigestion. He gave one glass of water from water pot and he cured him. Such a good physician. No medicine, water was enough! This is a great program combining spiritual care along with the material care. I came for annual program 9 years ago. That time I heard one patient saying how he was benefitted by being in the hospital but for the first time I get to see what is going on while I am convalescing here. This hospital gives the sadhus an alternative for a Krsna conscious environment and get whatever treatment one might need. Everyone as a grihasta gets to do some work, an opportunity to do your profession and at the same time to do devotional service with devotees.<o:p></o:p> <o:p></o:p> Personally I am very indebted to Radhanath Swami and Radha Gopinath devotees who prayed for me. Now I hear from all neurologists that no one survived the stroke I had. Only by the prayers and causeless mercy of Krsna I am alive. I am a patient of ophthalmologist, especially the left one. So they are keeping me under their care. I hope I don't have to bother anyone else.<o:p></o:p> <o:p></o:p> Some children of the doctors come to sing kirtan for me. Usually my program is very tight.<o:p></o:p> <o:p></o:p> Here is Bhakti Purushottam Swami. He just came from a trip to Middle East. He is one of the GBC's of Mayapur.<o:p></o:p> <o:p></o:p> Also I thank all the doctors who come during parikrama to Mayapur and take care of the devotees all over the world. I see how they are busy here and yet they take time to come there to Mayapur."<o:p></o:p> <o:p></o:p> Bhakti Purushottam Maharaja then spoke appreciating and thanking all Bhaktivedanta hospital doctors for giving their time and nice care for our Guru Maharaja since the beginning of this episode at Hindhuja hospital.<o:p></o:p> <o:p></o:p> After Maharaja spoke, Guru Maharaja wanted to sing a kirtan for the pleasure of the doctors. Everyone was so happy to hear Guru Maharaja singing. All the devotees got up and started dancing. Guru Maharaja sang little longer than at Radha Giridhari temple. The photos and video clips will be posted on web. The prabhus surrounded Guru Maharaja in the inner circle and the matajis on the outer circle dancing. It was a very blissful event. <o:p></o:p> <!-- / message --><!-- sig -->

"Only by the prayers and causeless mercy of Krsna I am alive"! Friday, January - Report from Ratnavali dd:<?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /> Guru Maharaja was invited today for the Bhaktivedanta hospital doctors' gathering which takes place once in 3 months. After the facial therapy in the evening Guru Maharaja was taken to the auditorium at 8pm. There were about 100 devotees present in the hall; 50 doctors, their family members, children and other devotees. Guru Maharaja was offered maha garland and as well as Bhakti Purushottam Maharaja. Dr.Sita who is a dentist led Hare Krsna Kirtan very beautifully. Later all the doctors' names were called out and were introduced to Guru Maharaja. There were doctors from all kinds of fields like dentist, ophthalmologist, anaesthetic, surgeons, ayurvedic, ENT, spiritual care section etc. Then Guru Maharaja was asked to speak few words. Guru Maharaja spoke and Dr Shiromani Mataji had to repeat as sometimes not everything could be understood clearly. I wrote down the notes and I am enclosing it below: "I heard about this meeting couple of hours ago and I didn't have enough time to prepare. In Caitanya Lila, one of the associates name is Murari Gupta. He is not different from Hanuman. A physician by profession and he cured people both materially and spiritually. One time Caitanya had indigestion. He gave one glass of water from water pot and he cured him. Such a good physician. No medicine, water was enough! This is a great program combining spiritual care along with the material care. I came for annual program 9 years ago. That time I heard one patient saying how he was benefitted by being in the hospital but for the first time I get to see what is going on while I am convalescing here. This hospital gives the sadhus an alternative for a Krsna conscious environment and get whatever treatment one might need. Everyone as a grihasta gets to do some work, an opportunity to do your profession and at the same time to do devotional service with devotees. Personally I am very indebted to Radhanath Swami and Radha Gopinath devotees who prayed for me. Now I hear from all neurologists that no one survived the stroke I had. Only by the prayers and causeless mercy of Krsna I am alive. I am a patient of ophthalmologist, especially the left one. So they are keeping me under their care. I hope I don't have to bother anyone else. Some children of the doctors come to sing kirtan for me. Usually my program is very tight. Here is Bhakti Purushottam Swami. He just came from a trip to Middle East. He is one of the GBC's of Mayapur. Also I thank all the doctors who come during parikrama to Mayapur and take care of the devotees all over the world. I see how they are busy here and yet they take time to come there to Mayapur." Bhakti Purushottam Maharaja then spoke appreciating and thanking all Bhaktivedanta hospital doctors for giving their time and nice care for our Guru Maharaja since the beginning of this episode at Hindhuja hospital. After Maharaja spoke, Guru Maharaja wanted to sing a kirtan for the pleasure of the doctors. Everyone was so happy to hear Guru Maharaja singing. All the devotees got up and started dancing. Guru Maharaja sang little longer than at Radha Giridhari temple. The photos and video clips will be posted on web. The prabhus surrounded Guru Maharaja in the inner circle and the matajis on the outer circle dancing. It was a very blissful event.

Visit your local Hare Krishna Temple and associate with the devotees and enjoy the wonderful food, you may even be able to find devotees you can move in with to help you spiritual quest.

Understanding the importance of inductive bonafide knowledge in the 21^st century Deductive knowledge is always imperfect<o:p></o:p> Svarup Damodar: One of our godbrothers asked why the inductive knowledge is so successful, especially to scientists?<o:p></o:p> <o:p></o:p> Prabhupada: Inductive knowledge always unsuccessful.<o:p></o:p> <o:p></o:p> Svarup Damodar: But science finds out these laws and so many things. So to some extent it's working.<o:p></o:p> <o:p></o:p> Prabhupada: No, they can extend... Just like inductive knowledge is like this: you study man. You see, first man dies, second man dies, third man dies. In this way, you can go to hundred or thousand man. But I can say that "You might not have seen that man who does not die." I can challenge that. You cannot say... Simply by studying hundred thousand man, you cannot say that all men die. I can challenge that "You have not seen the..., beyond that. So how you can conclude like that?" There may be somebody. As you say, "May be," we can say, "may be somebody who does not die." [laughter] What is the answer?<o:p></o:p> <o:p></o:p> Svarup Damodar: That argument is different though from the way the science does. For example, they work so hard...<o:p></o:p> <o:p></o:p> Prabhupada: The science does... They conclude something, and next man changes. So that is your science. So how you can make a conclusion?<o:p></o:p> <o:p></o:p> Svarup Damodar: But how so many things are working under the laws...?<o:p></o:p> <o:p></o:p> Prabhupada: Working, that's all right. You have seen that so many people are dying. That's all right. But I am challenging that you have not seen the next man who does not die. That you cannot answer.<o:p></o:p> <o:p></o:p> Svarup Damodar: For example, they find the laws of motion, Newton's laws of motion. They utilize that concept in shooting rockets. And they use exactly some mathematical formula and apply it.<o:p></o:p> <o:p></o:p> Prabhupada: That's all right, but sometimes the shooting of the rocket missing.<o:p></o:p> <o:p></o:p> Svarup Damodar: No, what we are saying is that the law that they find out by their own effort is working...<o:p></o:p> <o:p></o:p> Prabhupada: So you effort is limited. How you can conclude?<o:p></o:p> <o:p></o:p> Svarup Damodar: So inductive knowledge is true to a certain limit.<o:p></o:p> <o:p></o:p> Prabhupada: Certain extent, that's all. It is not conclusion.<o:p></o:p> <o:p></o:p> Svarup Damodar: But to a devotee, though, there is nothing like inductive knowledge because knowledge gives by Krishna. So it must be deductive.<o:p></o:p> <o:p></o:p> Prabhupada: Deductive always. And that is easier. Krishna says that "I come as death and take away everything." So we know that nobody can be immortal; everyone must die. Simple conclusion.<o:p></o:p> <o:p></o:p> Brahmananda: We don't have to test it because Krishna says it.<o:p></o:p> <o:p></o:p> Prabhupada: Yes. You take that...<o:p></o:p> <o:p></o:p> Ravindra-svarup: We could never know ourselves unless we knew all cases.<o:p></o:p> <o:p></o:p> Prabhupada: No, we do not require to know. We hear from Krishna, the Supreme Person. That is perfect.<o:p></o:p> <o:p></o:p> Devotee: That's our logic. You said that once.<o:p></o:p> <o:p></o:p> Prabhupada: Yes, that is our logic.<o:p></o:p> <o:p></o:p> Gurudas: But also you said once that we feel it. That is our proof.<o:p></o:p> <o:p></o:p> Prabhupada: No, feel, you may wrongly feel because you are imperfect. That is not good argument. Our argument is that the message is coming from the most authorized personality; therefore it is perfect. And we receive guru-parampara [knowledge descending through disciplic succession]. That is our process. Evam parampara-praptam imam rajarshayo viduh [bhagavad-gita 4.2]. The rajarshis, means very, very, big, big, stalwart persons, they accept it. Just like Arjuna gives evidence that "I accept You. You are Parabrahma." So he, next line, he says, "It is not that I am saying. But big, big personalities like Vyasadeva, he has said. Narada has said. Asita has said. And You are personally saying, so I have no doubt." This is our process. Deductive knowledge is always imperfect.<o:p></o:p> <o:p></o:p> Svarup Damodar: What about jñana-yogis?<o:p></o:p> <o:p></o:p> Prabhupada: Jñana-yogis, they are also imperfect.<o:p></o:p> <o:p></o:p> Svarup Damodar: Their knowledge is speculative.<o:p></o:p> <o:p></o:p> Prabhupada: Yes. Anyone who is speculative on the strength of his own knowledge is imperfect. Because we are imperfect, speculation is imperfect.<o:p></o:p> <o:p></o:p> Ravindra-svarup: The same criticism that you made of induction was also made by John Stuart Mill and Bertrand Russell, but they became skeptics. They said, "Therefore there's no knowledge at all."<o:p></o:p> <o:p></o:p> Prabhupada: That is another nonsense. That is also speculation. (laughter) "Because I have failed, therefore there is no knowledge." This is also imperfect because how I can conclude like that? I am imperfect. I cannot decide this way or that way. So that is also. Vedic knowledge says that a conditioned soul has got four defects: illusion, mistake, imperfectness and cheating. Any conditioned soul. Even Brahma, he is receiving knowledge from Krishna. Tene brahma hrida ya adi-kavaye [srimad-Bhagavatam 1.1.1]. Adi-kavi means Brahma. He is the most perfect person within this universe, Lord Brahma. So he is also receiving knowledge from Krishna. Any conditioned soul, beginning from Brahma down to the ant, they are defective in four ways: illusion, mistake, imperfectness and cheating. They know that "I am imperfect." Just this Darwin. He knew that he is imperfect, and he cheated so many persons—by false theory, which he cannot explain. He simply gives, "Perhaps millions of years' gap...," this, that. That is not knowledge. So the imperfect person is prone to become a cheater. So we should not take knowledge from the cheaters. What do you think?<o:p></o:p> <o:p></o:p> Svarup Damodar: We should take knowledge from Krishna.<o:p></o:p> <o:p></o:p> Prabhupada: Yes.<o:p></o:p> <o:p></o:p> Svarup Damodar: And Prabhupada.<o:p></o:p> <o:p></o:p> Prabhupada: Yes. Prabhupada is giving you the same knowledge, that's all. There is no question of cheating. I have received this knowledge from Krishna, and you take this. That's all. My business is finished. <o:p></o:p> <o:p></o:p> Kirtanananda: Things equal to the same thing are equal to each other.<o:p></o:p> <o:p></o:p> Prabhupada: Yes, that is the duty. Parampara system means the spiritual master shall not give anything which is not spoken by Krishna. That is Chaitanya Mahaprabhu's order: Yare dekha, tare kaha 'krishna'-upadesha: "You become guru under My order." "But I do not know anything nicely, how can I become guru?No, you have no botheration. You simply take Krishna's word and say, and you become guru." <o:p></o:p> amara ajñaya guru haña tara ei desha<o:p></o:p> yare dekha, tare kaha 'krishna'-upadesha [Chaitanya- charitamrita Madhya 7.128] <o:p></o:p> If the child says to another man, "Father said, 'This is this,' " then he is perfect. He has learned from the father, and the father is perfect, then whatever he says, it is perfect. Why should he take so much botheration? So our, process is that, that we become guru not like that rascal Guruji, no. We speak whatever Krishna has spoken. That's all. Of course, we try to impress upon you with your reason, logic, but we shall speak the same thing, not anything else. Krishna says, "I am supreme;" We say, "Krishna is supreme." That's all. Where is the botheration? I haven't got to find out by my logic and induction whether Krishna is supreme. That I have already done. So Krishna is supreme. There is no doubt about it. Now, whatever Krishna says, it is all right. That's all.<o:p></o:p> <o:p></o:p> Svarup Damodar: That saves a lot of time.<o:p></o:p> <o:p></o:p> Prabhupada: Yes, that is intelligence. That is intelligence. These, all these rascals, they are unnecessarily wasting. Shrama eva hi kevalam. Simply they are wasting time. That's all. That is stated in the Srimad-Bhagavatam,<o:p></o:p> dharmah svanushthitah pumsam<o:p></o:p> vishvaksena-kathasu yah<o:p></o:p> notpadayed ratim yadi<o:p></o:p> shrama eva hi kevalam [sB 1.2.8]<o:p></o:p> You are executing your duties as scientist or as anything, but if you don't have faith in the words of Vishvaksena, then you are simply wasting your time.<o:p></o:p> <o:p></o:p> Svarup Damodar: That's one of the chapters in our book that Madhava is working, that inductive knowledge, there is nothing like inductive knowledge. It's all maya; it's illusion.<o:p></o:p> <o:p></o:p> Prabhupada: Yes, it is illusion. [break] ...western countries it is full of inductive knowledge. That's all. [break][speaks of Dr. Radhakrishnan, well-known translator of Bhagavad-gita who liked to give his own interpretations as to the meaning of the verses, often contradicting the obvious intent:] Dr. Radhakrishnan used to say, on sarva-dharman parityajya mam ekam... [bg. 18.66: "Just surrender unto Me"], "It is too much." [laughter]<o:p></o:p> <o:p></o:p> Svarup Damodar: He died just a few months ago.<o:p></o:p> <o:p></o:p> Prabhupada: Yes, he died, and brain fag. All his knowledge, last five, six years—he could not recognize his own men.<o:p></o:p> <o:p></o:p> Gurudas: When we went to see him, he hardly could speak.<o:p></o:p> <o:p></o:p> Prabhupada: Yes.<o:p></o:p> <o:p></o:p> Svarup Damodar: Because of his inductive knowledge.<o:p></o:p> <o:p></o:p> Prabhupada: That's all. He became a victim of the western people. Because the Oxford University was paying him very nicely, he became a servant of the western thought. [break]<o:p></o:p> <o:p></o:p> Svarup Damodar: ...in the evolutionary cycle, the transmigration of the soul, we were inquiring whether there's any specific details in the Vedas about the step-b-step transmigration of the spirit, of the soul.<o:p></o:p> <o:p></o:p> Prabhupada: Yes. From the aquatics to the plants, and then insect, then bird, then beast, then human being.<o:p></o:p> <o:p></o:p> Svarup Damodar: Then it's the same with the Darwin's Theory.<o:p></o:p> <o:p></o:p> Prabhupada: Darwin has taken from here, and he has tried to explain in a hodgepodge way so that he may get the credit, that's all. <o:p></o:p> <o:p>Morning walk with disciples, July 12, 1975, Philadelphia </o:p>

Yes, good research, Krsna lila time has no effect of decay and impermanance so there is no birth, disease, old age or death. Material time however, is controlled by those things that give the illusion of past, present and future in the way we conditioned souls experience it. Actually while we are conditioned in the material world, it is inconcievable for us to understand how Krsna performs his beautiful pastimes free from what we experience as past and future. Srila Prabhupada - "In the spiritual world there is undoubtedly time, but it has no control over activities. Time is unlimited, and the spiritual world is also unlimited, since everything there exists on the absolute" Srimad Bhagavatam 3.11.38 purport

The jiva is the tatastha sakti of the Lord, also called the jiva sakti or marginal potency, the jiva doesn’t go there, it is not a place you can go to, it is what he is.<?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> <o:p></o:p> Sri Caitanya Caritamrta Madhya 20.108-109<o:p></o:p> jivera ’svarupa’ haya — krsnera ‘nitya-dasa’<o:p></o:p> krsnera ‘tatastha-sakti’ ‘bhedabheda-prakasa’<o:p></o:p> suryamsa-kirana, yaiche agni-jvala-caya<o:p></o:p> svabhavika krsnera tina-prakara ’sakti’ haya<o:p></o:p> SYNONYMS<o:p></o:p> <o:p></o:p> jivera — of the living entity; svarupa — the constitutional position; haya — is; krsnera — of Lord Krsna; nitya-dasa — eternal servant; krsnera — of Lord Krsna; tatastha — marginal; sakti — potency; bheda-abheda — one and different; prakasa — manifestation; surya-amsa — part and parcel of the sun; kirana — a ray of sunshine; yaiche — as; agni-jvala-caya — molecular particle of fire; svabhavika — naturally; krsnera — of Lord Krsna; tina-prakara — three varieties; sakti — energies; haya — there are.<o:p></o:p> TRANSLATION<o:p></o:p> <o:p></o:p> It is the living entity’s constitutional position to be an eternal servant of Krsna because he is the marginal energy of Krsna and a manifestation simultaneously one with and different from the Lord, like a molecular particle of sunshine or fire. Krsna has three varieties of energy.<o:p></o:p> <o:p></o:p> PURPORT<o:p></o:p> Srila Bhaktivinoda Thakura explains these verses as follows: Sri Sanatana Gosvami asked Sri Caitanya Mahaprabhu, “Who am I?” In answer, the Lord replied, “You are a pure living entity. You are neither the gross material body nor the subtle body composed of mind and intelligence. <o:p></o:p> <o:p></o:p> Actually you are a spirit soul, eternally part and parcel of the Supreme Soul, Krsna. Therefore you are His eternal servant. You belong to Krsna’s marginal potency. There are two worlds — the spiritual world and the material world — and you are situated between the material and spiritual potencies. You have a relationship with both the material and the spiritual world; therefore you are called the marginal potency. <o:p></o:p> <o:p></o:p> You are related with Krsna as one and simultaneously different. Because you are spirit soul, you are one in quality with the Supreme Personality of Godhead, but because you are a very minute particle of spirit soul, you are different from the Supreme Soul. <o:p></o:p> <o:p></o:p> Therefore your position is simultaneously one with and different from the Supreme Soul. The examples given are those of the sun itself and the small particles of sunshine and of a blazing fire and the small particles of fire.” Another explanation of these verses can be found in Adi-lila, Chapter Two, verse 96.<o:p></o:p> <o:p></o:p> In his Paramatma Sandarbha Jiva Goswami writes:<o:p></o:p> <o:p></o:p> evam ekasya purusasya nanatvam upapadya tasya punar amsa vivriyante. atra dvi-vidha amsah svamsa vibhinnamsac ca. vibhinnamsas tatastha-cakty-atmaka jiva iti vaksyate. svamsas tu guna-lila dy-avatara-bhedena vividhah. tatra lila dy-avatarah prasagga-saggatya sri-krsna-sandarbhe vaksyante. <o:p></o:p> <o:p></o:p> evam thus; ekasya - of one; purusasya - purusa-avatar; nanatvam - variety; upapadya - is explained; tasya - of Him; punar - again; amsa - parts; vivriyante are explained; atra - here; dvi-vidha - two kinds; amsah - parts; svamsa - own parts; vibhinnamsac - separated parts; ca. - also; vibhinnamsas separated parts; tatastha-cakty- atmaka - marginal potency; jiva - individual souls; iti - thus; vaksyate. - will be explained; svamsas own parts; tu - but; guna- lila dy-avatara-bhedena - with differences oif guna and lila avataras; vividhah. - various; tatra - there; lila dy- avatarah beginning with lila avataras; prasagga-saggatya - by contact; sri-krsna-sandarbhe - in Sri Krsna-sandarbha; vaksyante. - will be explained; gunavatara guna avataras; yatha as.<o:p></o:p> <o:p></o:p> In this way it has been explained that although the purusa- avatara is a single person, He nevertheless expands in many different forms. The Supreme Personality of Godhead has two kinds of expansions: 1. svamsa (personal expansions), and 2. vibhinnamsa (separated expansions). The Lord’s separated expansions are the individual spirit souls, who are all the Lord’s marginal potency (tatastha-sakti). <o:p></o:p> <o:p></o:p> The Lord’s personal expansions are His many incarnations, such as His guna-avatars and lila-avataras. The Lord’s lila-avataras and other incarnations will be described later in the Sri Krsna-sandarbha.<o:p></o:p> <o:p></o:p> tad evam ananta eva jivakhyas tatasthah caktayah. tatra tasam varga-dvayam. eko vargo ‘nadita eva bhagavad-unmukhah. anyas tv anadita eva bhagavat-paragmukhah. svabhavatas tadiya- jnana-bhavat tadiya-jnanabhavac ca.<o:p></o:p> <o:p></o:p> tat - that; evam - thus; ananta - limitless; eva - inded; jivakhyah - called individual souls; tatasthah - marginal; caktayah. - potencies; tatra - there; tasam - of them; varga-dvayam. - two groups; ekah - one; vargah - group; anadita - from time immemorial; eva - indeed; bhagavad-unmukhah. - favorable to the Supreme Personality of Godhead; anyah - others; tv - but; anadita - from time imemmorial; eva - indeed; bhagavat-paragmukhah. - averse to the Supreme Personality of Godhead; svabhavatah - by nature; tadiya - of Him; jana - knowledge; bhavat - because of the nature; tadiya - of Him; jnana - the knowledge; abhavat - because of the absence; ca - also.<o:p></o:p> <o:p></o:p> Thus the Lord’s marginal [tatasthah] potencies, who are called the individual spirit souls are limitless in number. Still, they may be divided into two groups: 1. the souls who, from time immemorial, are favorable to the Supreme Lord, and 2. the rebellious souls who, from time immemorial, are averse to the Supreme Lord. This is because one group is aware of the Lord’s glories and the other group is not aware of them. <o:p></o:p> <o:p></o:p> tatra prathamo ‘ntaragga-sakti-vilasanugrhito nitya- bhagavat-parikara-rupo garudadikah. yathoktam padmottara-khande tri-pad-vibhuter lokas tu ity adau bhagavat-sandarbhodahrte. asya ca tatasthatvam jivatva-prasiddher isvaratva-kotav apravecat.<o:p></o:p> tatra - there; prathamah - first; antaragga-sakti - internal potency; vilasa - pastimes; anugrhitah - attained the mercy; nitya - eternal; bhagavat - of the Supreme Personality of Godhead; parikara-rupah - the form of associates; garudadikah. - beginning with Garuda; yatha - as; uktam - said; padmottara-khande - in thje Padma Purana, Uttara-khanda; tri-pad-vibhuteh - of three fourths of the Lord’s potencies; lokah - the world; tu - indeed; iti - thus; adau - beginning; bhagavat-sandarbhodahrte - dessribed in the Bhagavat-sandarbha; asya - of this; ca - also; tatasthatvam - the state of ebing the marginal potency; jivatva-prasiddheh - of the proof of being the individual spirit souls; isvaratva - of the status of the Supreme Personality of Godhead; kotau - on the edge; apravecat - because of not entering.<o:p></o:p> <o:p></o:p> The first group consists of Garuda and the other eternal associates of the Lord, These devotees take shelter of the Lord’s internal potency and enjoy pastimes with Him. They reside in the spiritual world, which will be described in the Bhagavat- sandarbha (anuccheda 78) where the following words of Padma Purana, Uttara-khanda are quoted:<o:p></o:p> “Countless blissful spiritual planets are in the spiritual sky, which is three fourths of the entire creation.”<o:p></o:p> <o:p></o:p> Thus, although the nature of the individual souls is on the borderline of the nature of the Supreme Personality of Godhead, the individual souls do not enter that nature. Thus they remain different from the Lord. <o:p></o:p> <o:p></o:p> tad evam paramatmanas tatasthakhya saktir vivrta. antaraggakhya tu purvavad eva jYeya. atha bahiraggakhya vivriyate<o:p></o:p> tat - that; evam - thus; paramatmanah - of the Supreme Personality of Godhead; tatasthakhya - called the marginal potency; saktih - potency; vivrta. - revealed; antaraggakhya - called the internal potency; tu - indeed; purvavat - as before; eva - indeed; jYeya - should be known; atha - now; bahiraggakhya - called the external potency; vivriyate - is revealed.<o:p></o:p> <o:p></o:p> In this way we have described the Lord’s marginal potency. we have already described the Lord’s internal potency.<o:p></o:p> <o:p></o:p> This is from Srila Prabhupada’s “Teachings of Lord Caitanya”<o:p></o:p> The supreme knowledge of Krsna is exhibited in three different energies - internal, marginal and external. <o:p></o:p> <o:p></o:p> By virtue of His internal energy, He exists in Himself with His spiritual paraphernalia; by means of His marginal energy (tatastha sakti), He exhibits Himself as the living entities, and by means of His external energy He exhibits Himself as material energy. Behind each and every energetic exhibition there is the background of eternity, pleasure, potency and full cognizance.<o:p></o:p> This is from “Sri Caitanya’s Teachings” by Srila Bhaktisiddhanta Saraswati Thakura<o:p></o:p> <o:p></o:p> Vishnu has three energies, one of them is meant for manifestation of His eternal Abode, another potency is for creating all human souls who are emanation from His Tatastha-sakti found between the temporal and eternal worlds. By this potency He creates human souls. The human souls has two different predilections. If he desires to serve God-head he is allowed into the eternal Region. If he desires to lord it over this world he comes down for enjoying in different capacities the products of the Deluding potency. <o:p></o:p> <o:p></o:p> This position, which is like a geometrical line, is designated tatastha-sakti, the fountain-head of all human souls. Tatastha-sakti is located between the two potencies of Vishnu one of which maintains this transforming world and the other is the source of the manifestation of the eternal world that does not change like this world. These potencies belong to the Personality of God-head Vishnu <o:p></o:p> <o:p></o:p> Tathastha does not refer to a place, it does not possess a locatice meaning in the sense of being in a particular spot. Tatastha has an ontological meaning. The jiva is a sakti of the Lord, it exists as neither Cit Sakti nor as Maya Sakti, we exist in between these two categories of saktis, therefore we are called Tatastha. The place where water, as in a river an ocean or lake, where it meets the land, that is called tata. <o:p></o:p> <o:p></o:p> The Cit Sakti is represented by the water and the Maya Sakti us represented by the land. Since we are neither the Maya Sakti nor the Cit Sakti, neither the water or the land, we are called tatastha, or the inbetween the water and the land. The tide can cause us to be submerged in water or the tide can retreat and we can become left on the land. The jiva can be influenced and come under the dominion of the Cit Sakti or of the Maya Sakti. Either was the constitutional position of the jiva is tatastha sakti, the marginal potency, on the margin or border between 2 other potencies.<o:p></o:p> <o:p></o:p> Sri Caitanya Caritamrta Madhya 20.108-109<o:p></o:p> jivera ’svarupa’ haya — krsnera ‘nitya-dasa’<o:p></o:p> krsnera ‘tatastha-sakti’ ‘bhedabheda-prakasa’<o:p></o:p> suryamsa-kirana, yaiche agni-jvala-caya<o:p></o:p> svabhavika krsnera tina-prakara ’sakti’ haya<o:p></o:p> <o:p></o:p> SYNONYMS<o:p></o:p> jivera — of the living entity; svarupa — the constitutional position; haya — is; krsnera — of Lord Krsna; nitya-dasa — eternal servant; krsnera — of Lord Krsna; tatastha — marginal; sakti — potency; bheda-abheda — one and different; prakasa — manifestation; surya-amsa — part and parcel of the sun; kirana — a ray of sunshine; yaiche — as; agni-jvala-caya — molecular particle of fire; svabhavika — naturally; krsnera — of Lord Krsna; tina-prakara — three varieties; sakti — energies; haya — there are.<o:p></o:p> <o:p></o:p> TRANSLATION<o:p></o:p> It is the living entity’s constitutional position to be an eternal servant of Krsna because he is the marginal energy of Krsna and a manifestation simultaneously one with and different from the Lord, like a molecular particle of sunshine or fire. Krsna has three varieties of energy. The marginal individual living entity is called tatastha sakti because one can be influenced by their own ability to choose and come under the dominion of the Cit Sakti, or of the Maya Sakti. Tatastha is also another name for marginal describing the status of the living entity that refers to FREEWILL However, regardless of this fact, the living entities full potential expression is perpetually found within the eternal presents of Goloka as their endless body serving Krishna. We, the living entities, express ourselves there in our full potential in Krishna's service eternally. It is there in Goloka or Vaikuntha, the individual living entity is who they really are in their full potential within the perpetual ‘present’, as ‘their’ endless nitya siddha identity, personality, individuality serving in Krishna's Lila's. The living entity is the marginal potency of the Lord known as the jiva-tattva who is 'eternally established' in their full potential as nitya siddha in an eternal loving relationship with Krishna in Goloka, or in a perpetual loving servitor relationship with His Vishnu-tattva expansions in the Vaikunthas. However, being the individual living entities, or marginal potencies of the Lord, also means they all have a choice, and can also enter the material creation or mahat-tattva if they choose, as their nitya-baddha secondary conscious condition. It is there in the material creation, the living entities are covered by the mahat-tattva's material energy however, the living entities are not a product of matter, they only are covered by matter in the form of ethereal and biological bodily containers provided by Maha-Vishnu The living entities can therefore use their free will to choose and remain under the dominion of the Cit Sakti, as the endless servant of Krishna they are eternally, always being aware of their nitya siddha eternal identity, or the living entities can come under the influence of the Maya Sakti as their temporary non Krishna conscious nitya baddha dreaming condition. The living entity in this nitya-baddha condition can only be covered by Maya's s'akti or material vessels within the mahat-tattva. All material bodies are provided by the wife of Maha-Vishnu in order for the living entity to seek out their mistaken desires that are part of Maya's s'akti's or her control over the material energy. No individual living entity can originate from the lifeless mahat-tattva. The living entities can only visit the material creation and be covered by material bodies, provided and facilitated by Maha-Vishnu. The living entities eternal nitya-siddha bodily personality, has different names in different pastimes due to the fact that they never fall down. In fact most the living entities NEVER allow their awareness of being nitya-siddha to be covered by the non Krishna conscious 'dream state' or the living entities nitya-baddha consciousness. The nitya-siddhas never leave Goloka or Vaikuntha, some living entities however, 'imagine', 'think' or 'dream' they, do while most never enter the nitya baddha world of imagination and therefore never experience the shackles of Maya. There are only two types of living entities, Visnu tattva and Jiva Tattva. Srila Prabhupada - "The supreme knowledge of Krsna is exhibited in three different energies - internal, marginal and external. By virtue of His internal energy, He exists in Himself with His spiritual paraphernalia; by means of His marginal energy (tatastha sakti), He exhibits Himself as the living entities, and by means of His external energy He exhibits Himself as material energy. Behind each and every energetic exhibition there is the background of eternity, pleasure, potency and full cognizance". Teachings of Lord Caitanya Srila Prabhupada - "It is the living entity’s constitutional position to be an eternal servant of Krsna because he is the marginal energy of Krsna and a manifestation simultaneously one with and different from the Lord, like a molecular particle of sunshine or fire. Krsna has three varieties of energy" Sri Caitanya Caritamrta Madhya 20.108-109