kailasa

The soul "develops" a body or this body eternally and is simply latent by a material body?

>Basically this will depend on who is more powerful, Vishnu or Chaitanya.

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Are equal, but Lord Caitanya is higher than all.

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>The latter may have happened if both Gods are equally powerful.

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It is the same Person.

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>SD, if you or any of your Goswami friends have the habit of going to Samadhi, please find out if Madhva is in Vaikunta or Goloka

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Some great acaryas, like Rämänujäcärya and Madhväcärya, also came from Draviòa-deça and became great preachers. They were all situated on the platform of sakhyam atma-nivedanam.............

**sakhyam It not Vaikuntha

In another sense, however, the universe is real. In his commentary on Vedanta-sütra, Çréla Madhväcärya has confirmed this by quoting the following statement from the Vedic çruti-mantras: satyaà hy evedaà viçvam asåjata. “This universe, created by the Lord, is real.”

The great rival of Äcärya Sankara, Srila Madhvacarya Änandatértha, cites his own favorite sruti-mantras in this regard, such as mukta hy etam upasate, muktanam api bhaktir hi paramänanda-rüpiëé: “Even those who are liberated worship Him, and even for them devotional service is the embodiment of supreme bliss”; and amåtasya dhärä bahudhä dohamänaà/ caraëaà no loke su-dhitäà dadhätu/ oà tat sat: “May His feet, which bountifully pour forth floods of nectar, bestow wisdom upon us who are living in this world.”

Madhväcärya in his commentary on the Muëòaka Upaniñad. He quotes this verse from the Näräyaëa-saàhitä:

dväparéyair janair viñëuù

païcarätrais tu kevalaiù

kalau tu näma-mätreëa

püjyate bhagavän hariù

“In the Dväpara-yuga people should worship Lord Visnu only by the regulative principles of the Närada-païcarätra and other such authorized books. In the Age of Kali, however, people should simply chant the holy names of the Supreme Personality of Godhead.” The Hare Kåñëa mantra is specifically mentioned in many Upanisads, such as the Kali-santarana Upanisad The Hare Krisna mantra is specifically mentioned in many Upaniñads, such as the Kali-santarana Upaniñad, where it is said:

hare krisna hare krisna

krisna krisna hare hare

hare rama hare rama

rama rama hare hare

iti ñoòaçakaà nämnäà

kali-kalmaña-näçanam

nätaù parataropäyaù

sarva-vedeñu dåçyate

“After searching through all the Vedic literature one cannot find a method of religion more sublime for this age than the chanting of Hare Krisna.”

Their ultimate goal (mukti) is simply a form of material desire. A pure devotee should be free from all kinds of material desire. He simply engages in the service of the Lord. Nonetheless, Caitanya Mahaprabhu was pleased that the Madhväcärya-sampradäya, or the Tattvaväda-sampradäya, accepted the transcendental form of the Lord. This is the great qualification of the Vaiñëava sampradäyas.

This transcendental ecstatic existence of a devotee was completely exhibited by Çré Caitanya Mahäprabhu. In this regard, Çréla Madhväcärya writes as follows:

tad-bhäva-bhävaù tad yathä svarüpaà bhaktiù

kecid bhaktä vinåtyanti gäyanti ca yathepsitam

kecit tuñëéà japanty eva kecit çobhaya-käriëaù

The ecstatic condition of devotional service was completely exhibited by Sri Caitanya Mahaprabhu, who sometimes danced, sometimes cried, sometimes sang, sometimes remained silent, and sometimes chanted the holy name of the Lord. That is perfect spiritual existence.

The great Madhväcärya quotes the following relevant passages from the Skanda Purana:

kåñëa-kämäs tadä gopyas

tyaktvä dehaà divaà gatäù

samyak kåñëaà para-brahma

jïätvä kälät paraà yayuù

“At that time the gopés, who desired Krisna, gave up their bodies and went to the spiritual world. Because they properly understood Krisna to be the Supreme Absolute Truth, they transcended the influence of time.”

pürvaà ca jïäna-saàyuktäs

taträpi präyaças tathä

atas täsäà paraà brahma

gatir äsén na kämataù

“In their previous lives most of the gopés were already fully endowed with transcendental knowledge. It is because of this knowledge, not their lust, that they were able to attain the Supreme Brahman.”

na tu jïänam åte mokño

nänyaù pantheti hi çrutiù

käma-yuktä tadä bhaktir

jïänaà cäto vimukti-gäù

“The Vedas declare that without spiritual knowledge there is no valid path to liberation. Because these apparently lusty gopés possessed devotion and knowledge, they achieved liberation.”

ato mokñe ’pi täsäà ca

kämo bhaktyänuvartate

mukti-çabdodito caidya-

prabhåtau dveña-bhäginaù

“Thus even in their attainment of liberation, ‘lust’ followed as a manifestation of their pure devotion. After all, what we call liberation was experienced even by envious persons like Sisupala.”

bhakti-märgé påthaì muktim

agäd viñëu-prasädataù

kämas tv açubha-kåc cäpi

bhaktyä viñëoù prasäda-kåt

“By the mercy of Lord Visnu, one who follows the path of devotional service gains liberation as a by-product, and such a person’s lusty desire, which would normally invoke misfortune, instead invokes the mercy of Visnu when exhibited in pure devotion.”

dveñi-jéva-yutaà cäpi

bhaktaà viñëur vimocayet

aho ‘ti-karuëä viñëoù

çiçupälasya mokñaëät

“Lord Visnu will save even a devotee possessed of an envious life. Just see the extreme mercy of the Lord, as shown by His granting liberation to Çiçupäla!”

Sripada Rämänujäcärya and Madhvacarya break the teeth of the Mayavaädi philosophers, who can therefore be called Vidantés, “toothless.”

Actually,even the SOUL IS FORMLESS -

There is no material form, but has the spiritual form?

Yes, it is possible. But, as you yourself said "it can not be comprehended."

ÎÊ. The form Sankarsana is real?

Quite similar to, why does Krishna keep creating and destroying the world again and again and again? Is he doing it for kicks? He does not say why in the 700 verses of the BG [and nowhere else either].

"Nature is said to be the cause of all material causes and effects, whereas the living entity is the cause of the various sufferings and enjoyments in this world." BG 13.21 Desire of soul the reason of existence of the material world. There is some more place in sastrah, explaining too most.

and I myself have quoted it a couple of times here. All that was conveniently ignored by you for the simple reason that you already have a preconceived notion that the Atman has a form [sic].

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Boundless means what there is all? If there is a material form, why there can not be a spiritual form? Why is not present?

There is by incomprehensible mind(wit) a Supreme unity, But as there is by incomprehensible mind(wit) a form?

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" The Sruti also says that Atman is smaller than the smallest, bigger than the biggest. It is far, yet near, so on and so forth. "

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Where here proofs of absence of the form?-------More school boy logic from you.--------

Sruti it is the form?? Whether have force arguments therefrom?

Better sect, than not distinguishing reason. The sect she(it) as is spiritual, it is a part of unity?? :)Sequence not bad quality. How you consider?

Cheers.

To animesh

Thank to you.

I speak Russian, will go?

>" If there are some bad and bad qualities in material world, do the same good and good qualities exist in spiritual world? "

Yes I with you agree.

To Maitreya

>The reflection though lacks in true substance.Trying to pick a mango from the reflected tree results only in frustration.

I try it to apply to myself. Thank .

O mine English, the grandmother spoke to me: "Study".

If in the material world there are qualities, hence their direct contrast is spiritual qualities?

Thank shvu

Whether correctly I understand, all are equal in Brahmane and he(it) does not have source? If there are relative reasons and consequences, whether there is their absolute analogue? Absolute in my question means final and constant.

The letter for shvu.

Excuse for mine English.

I not absolutely have understood impersonal brahman, it is the Supreme aspect?