Srijiva 0 Report post Posted May 12, 2005 First, I am not Srijiva, but his wife. I am using his UserName to post my question. /images/graemlins/smile.gif Does our soul have a gender identification when we finally go back to Godhead? Is our true spiritual identity masculine or feminie in quality ... or perhaps both? I understand we can change genders as we change bodies birth after birth, but I am wondering if we had an original gender that we will return to when we go back to Krsna? Thank you, and Hare Krishna! Wendy Quote Share this post Link to post Share on other sites
Guest guest Report post Posted May 12, 2005 That depends on who your guru is and what mood he is in and what he is aspriring for. Since you are his disciple ultimately you will be headed in the same direction, means same siddhadeha. For some it will be as manjari, in which case it will be female, others may be sakha. Perhaps more advanced Gaudiya Vaisnava can illuminate me and the poster on this topic? Quote Share this post Link to post Share on other sites
Guest guest Report post Posted May 12, 2005 Atman(spirit) has two parts, two souls, one feminine(buddhi) and the other masculine(manas). They are the twin souls inside us. Quote Share this post Link to post Share on other sites
Srijiva 0 Report post Posted May 12, 2005 If we are, let's say, originally (for example) a Manjari when we left Krsna's abode, if we take birth into a male body, does our feminine spiritual characturistics show at all. I am thinking in the cases of men who are somewhat effeminent, or women who are somewhat masculine (but not homosexual)? I have met men who felt they were a woman trapped in a man's body...and vice a versa. Quote Share this post Link to post Share on other sites
Srijiva 0 Report post Posted May 12, 2005 Atman(spirit) has two parts, two souls, one feminine(buddhi) and the other masculine(manas). They are the twin souls inside us. That makes sense to me...thank you very much Guest /images/graemlins/smile.gif Radhe Syam! Wendy Quote Share this post Link to post Share on other sites
Guest guest Report post Posted May 12, 2005 bhumir apo 'nalo vayuh kham mano buddhir eva ca ahankara itiyam me bhinna prakrtir astadha (Bg. 7.4) Earth, water, fire, air, ether, mind, intelligence and false ego - all together these eight constitute My seperated material energies. apareyam itas tv anyam prakrtim viddhi me param jiva-bhutam maha-baho yayedam dharyate jagat (Bg. 7.5) Besides these, O mighty-armed Arjuna, there is another, superior energy of Mine, the living entities (jiva-bhutam) who are exploiting the resources of this material, inferior nature. So from this we can conclude that buddhi (intelligence) and manas (mind - thinking feeling willing) are listed by Krsna to belong to His inferior energy (apara bhinna prakrti), while the atman or jiva is considered by Him as belonging to the para prakrti, or superior energy. So they are in no way part of the atma, representing subtle material energies. It is true that in the material sense all humans (especially) are endowed with both a female and male intrinsic nature, represented by the intellect on the one side, and the realm of feelings and intuition on the other side. Also it is possible that a person in a male body experiences himself to be of a female nature, and vice versa. But this has nothing to do with the Atman, who is considered transcendental to this yin-yang duality of matter, being an eternal part and parcel of the Supreme Spirit, ParaBrahman, or Krsna Bhagavan. "Ekale Ishvara Krishna Sarva Ara Bhritya" (Cc. Adi. 5.142) In his relationship with the Latter, the Jivatma is from the viewpoint of relativity ALWAYS considered to be of a FEMALE nature, being His eternal servitor in one of the 5 basic rasas, namely santa, dasya, sakhya, vatsalya, and madhurya. It is only in the last mentioned rasa (madhurya) that the soul necessarily acquires a female FORM, namely that of a gopi or manjari. If it is a fact that the disciple acquires the same rasa and svarupa as that of his Guru, remains an object of dispute. Some say that by following a Guru who has realized his siddha-deha of a manjari, for example, any disciple will also, by cultivating the proper mood through sadhana and sanga, acquire that same eternal form. Another viewpoint is that every single jiva already has an eternal fixed relationship with God, called sthayi bhava (permanent or fixed mood). The Guru's only task is to reveal that rasa in due course, no matter what his own specific rasa may be. If necessary he will refer a disciple to another Guru, who will act as a siksa guru for more specific instructions. Quote Share this post Link to post Share on other sites
muralidhar_das 0 Report post Posted May 12, 2005 One of the topics raised in Vedanta Sutra is "the form of the liberated soul". Badarayana (Vyasa) considers whether a soul who has become liberated gets a new body, or whether they exhibit the eternal form of their self which has always been within them. Vyasa concludes that the soul, on attaining liberation, does not get a new "spiritual" body. Rather the soul manifests its own innate spiritual form. This is discussed in detail in the Govinda Bhasya commentary to Vedanta, written by Baladeva Vidyabhusana. Souls may manifest in male or female forms in Vaikuntha and Goloka, depending on their innate personality-type. You can download the section of Vedanta dealing with this here http://www.mandala.com.au/books/Vs-4-4-1.doc Also, please consider this: <blockquote> Srila Sridhar Maharaj: Faith in Krsna, the Absolute Truth, is innate in every soul. Faith is coexistent with the soul, but at present it is covered by maya. Maya means miscalculation, misunderstanding, and wrong interest. Because our faith is covered, we cannot trace it out, but it is there within us. Only when we have come in connection with a real saint will our inner faith awaken. </blockquote> Quote Share this post Link to post Share on other sites
krsna 3 Report post Posted May 13, 2005 Q. In his book Harinama Cintamani, Srila Bhaktivinoda Thakura explains that the guru reveals the disciple's spiritual identity (svarupa), but if the disciple is not satisfied with it the guru may make necessary adjustments. How is this reconciled with the idea that the svarupa of the jiva is inherent and cannot be changed? A. What Bhaktivinoda Thakura is writing about in this section of Harinama Cintamani is the manifestation of the disciple's inherent svarupa, which is being perceived to some extent by both the guru and his disciple. As the disciple's inherent svarupa manifests, the guru helps to identify it. In doing so, the guru questions the disciple and makes suggestions, and the disciple responds, much like a doctor questions a patient and adjusts the diagnosis in consideration of the patient's feedback. So it is not that the disciple's svarupa changes, but rather in identifying it there is a period of examination that may lead at first in one direction and then another until both parties are satisfied that the proper conclusion has been reached. Quote Share this post Link to post Share on other sites
krsna 3 Report post Posted May 13, 2005 Chapter 8 - The jiva's liberation from maya Though the jiva, overcome by maya, is bound by the chains of beginningless impressions and karma, he does not lose his marginal form and quality. Though the influence of maya is strong, and the inherent consciousness of being the servant of Krsna is weak, it still remains intact. Given the opportunity, his real nature will gradually manifest. The opportunity is provided by the saintly devotees of the Lord. Thus the Svetasvatara Upanisad says:
 yasya deve para bhaktir yatha deve tatha gurau tasyaite kathita hy arthah prakasante mahatmanah 
 The meaning of the Vedas is revealed to the person who has devotion to the guru as he has pure devotion for the Supreme Lord. (Svetasvatara Upanisad, 6.23
) In the Caitanya Caritamrta it is said:
 samsara bhramite kona bhagya keha tare nadira prabhave yena kastha lage tire kona bhagya karo samsara ksayonmukha haya sadhu sanga kare, krsne rati upajaya sadhu sanga sadhu sanga sarva sastre kaya lava matra sadhu sange sarva siddhi haya krsna tomara hau' yadi bale ekabara mayabandha haite krsna tare kare para
 There are unlimited conditioned souls who are bereft of Lord Krsna's service. Not knowing how to cross the ocean of nescience, they are scattered by waves, time and tide. However, some are fortunate to contact devotees, and by this contact they are delivered from the ocean of nescience, just as log, floating down a river, accidentally washes upon the bank. By good fortune, one becomes eligible to cross the ocean of nescience, and when one's term of material existence decreases, one may get an opportunity to associate with pure devotees. By such association, one's attraction to Krsna is awakened. (C.C.Madhya 22.43, 45)
 The verdict of all revealed scriptures is that by even a moment's association with a pure devotee, one can attain all success. (C.C.Madhya 22.54)
 One is immediately freed from the clutches of maya if he seriously and sincerely says, 'My dear Lord Krsna, although I have forgotten You for so many long years in the material world, today I am surrendering unto You. I am Your sincere and serious servant. Please engage me in Your service. (C.C.Madhya 22. 33)
 When, by destiny (bhagya), a person's entanglement in maya decreases, he becomes qualified for association of devotees. One may ask concerning this statement, "what is destiny?" If destiny is the cause of destruction of samsara, then how can one say that faith or association with devotees is the cause? Destiny is moreover a blind or impersonal factor. If that is the sole cause of auspiciousness for the jiva, then the jiva will have no inclination to initiate his own attempts. Though it is easy to reason in this matter, it brings about a lot of difficulty in the end. To find the real truth, it is necessary to examine the basic tendency of the jiva. 
 When the jiva's nature (svabhava) is formed, the only doer, or responsible being, is the Supreme Lord. No one else exists. Free will or independence is implicit with formation of anything spiritual. The relation to the creator remains only in the creation itself. All actions of the spiritual jiva after his creation have no relation to the Lord. The jiva equipped with full independence first becomes either favorable or averse to the Lord. This is the first act of the jiva. In that, the jiva is the prime doer. At the time of that activity, the Lord is only the accompanying doer, in that he gives the results to the jiva's activities. Having entered ignorance, the material realm, the doers become threefold. 
 1. The jiva becomes the prime doer for all activities. 2. Matter, which assists the jiva, becomes the secondary doer. 3. The Lord, in giving the fruits, becomes the associated doer.
 Though the jiva by his free will has become overcome by ignorance, he does not lose his responsibility as the prime doer. Whatever actions the jiva performs after entering the material world are called destiny or bhagya when they begin to yield their reactions. The destinies of an atheist and religious person are not judged in the same way. According to the actions of the jiva, the particular results are given. The results of action are of two types: material and spiritual. Through action motivated by material gain, a person receives material results. Through actions aiming for spiritual goals, a person develops a spiritual result. All actions performed with spiritual intention, such as service to devotees, chanting the name of the Lord and service to the Lord, are spiritual. 
 All these devotional actions, performed in whatever manner, produce an impression, in the form of desire for devotion. When this impression gradually grows, it attains the name of good fortune, saubhagya. With the advancement of this saubhagya, the attraction for material enjoyment weakens. When the material desires become very weak, the saubhagya (desire for devotion) becoming stronger, and transforms into faith, by the association of devotees. This faith produces more association, and bestows all success. The steps in the creation of saubhagya for the jiva may be studied from the life story of Narada. 
 In Srimad Bhagavatam it says:
 aham puratita bhave'bhavam mune dasyas ca kasyascana vedavadinam nirupito balaka eva yoginam susrusane pravrsi nirvivaksatam ucchista lepan anumodito dvijaih sakrt sma bhunje tad apasta kilbisah evam pravrtasya visuddha-cetasas tad dharma evatma rucih prajayate tatranvaham krsna-kathah prajayatam anugrhenasrnavam mahoharah tah sraddhaya me'nupadam visrnvatah priya-sravasy anga mamabhavad ratih
 O Muni, in the last millennium I was born as the son of a certain maidservant engaged in the service of brahmanas who were following the principles of Vedanta. When they were living together during the four months of the rainy season, I was engaged in their personal service. Once only, by their permission, I took the remnants of their food, and by so doing all my sins were at once eradicated. Thus being engaged, I became purified in heart, and at that time the very nature of the transcendentalist became attractive to me. Vyasadeva, in that association and by the mercy of those great Vedantists, I could hear them describe the attractive activities of Lord Krsna and thus listening attentively, my taste for hearing of the Personality of Godhead increased at every step. (S.B.1.5.23,25,26)
 evam krsna mater brahman nasaktasyamalatmanah kalah pradur abhut kale tadit saudamini yatha prayujyamane mayi tam suddham bhagavaiim tanum arabdha-karma-nirvano nyapatat panca- bhautikah
 And so, O Brahmana Vyasadeva, in due course of time, I, who was fully absorbed in thinking of Krsna and who therefore had no attachments, being completely freed from all material taints, met with death, as lightning and illumination occur simultaneously. Having been awarded a transcendental body befitting an associate of the Personality of Godhead, I quit the body made of five material elements, and thus all acquired fruitive results of work stopped. (S.B.1.6.27, 28)
 The conclusion is this: when bhagya arises from many births of sukrtis, faith also arises, through association of devotees. From this faith arises devotional action, clearance of material desires, steadiness, taste, attachment and attraction for Krsna. Where bhagya appears in a person's life, faith also is seen. Therefore faith and association of devotees is the root of all auspiciousness. 
 There is a karika in this connection:
 evam panjara-bandho'yam jivah socati sarvada kadacit satprasangena tasya mokso vidhiyate
 The subtle and gross bodies bind the jiva in a cage. In this situation the jiva is always lamenting. Sometimes, through good fortune, he is released from bondage by the association of devotees. 
 mukta-bandha-dasa-bhedac caitanyasya dasa-dvayam muktir hitvanyatha rupam svarupena vyavasthitih atyanta-duhkha hanau sa cit-sukhaptir na samsayah
 The jiva has two conditions: in bondage and liberation. Giving up false conditions, and becoming situated in ones real condition is called mukti or liberation. There is no doubt that, with liberation, suffering ceases and bliss is attained.
 Svetasvatara Upanisad says:
 justam yada pasyaty anyam isam asya mahimanam iti vita sokah
 When the jiva looks towards the Supreme Lord, worthy of his worship, his lamentation disappears and he attains glory as a servant of Krsna. (Svetasvatara Upanisad 4.7)
 Liberation and bondage are the two states of the jiva. Liberated jivas are of two types: eternally liberated (nitya mukta) and liberated from maya (maya mukta). The eternally liberated jivas are never bound by maya. The maya muktas, first having entered maya, later enter the spiritual pastimes after being liberated from maya by association of devotees. 
 What is the form of the jiva in liberation? Some say that the jiva's liberation is the absolute cessation of misery; some say it is merging with the Lord or brahman. However, those who are wise say:
 muktir hitvanyatha rupam svarupena vyavasthitih 
 Liberation means being situated in ones eternal original form, which he attains after giving up the changeable gross and subtle bodies. (S.B. 2.10.6)
 The jiva is a spiritual form, the pure servant of Krsna. Entrance into maya is a distortion to his form. When he rejects maya and becomes situated in his true form, that state is called mukti, or liberation. When knowledge of his true form becomes extremely indefinite, he has a tendency to merge into the Lord, and when the knowledge of his form is clear, he attains the status of a pure servant of Krsna. Liberation is not merely the cessation of all miseries, but the attainment of spiritual bliss along with the cessation of miseries. The characteristics of liberation are mentioned in the Chandogya Upanisad:
 evam evaisa samprasado'smac charirat samutthaya param jyoti-rupa-sampadya svena rupenabhinispadyate sa uttamah purusah sa tatra paryeti jaksan kridan ramamanah
 Having attained liberation, giving up the gross and subtle bodies, the jiva becomes equipped with a spiritual effulgent form. He is a spiritual person. In the spiritual world he eats, plays and becomes absorbed in bliss. ( Chandogya Upanisad 8.12.3)
 According to the Vedas, this is the ultimate liberation. The Chandogya Upanisad also described the eight qualities attained by the jiva in liberation.
 atma'pahata-papma vijaro vimrtyur visoko vijighatso'pipasah satyakamah satya-sankalpah so'nvestavyah
 The jiva is without sin, or free from relation with sin and ignorance. He is free from old age, being ever young. He is deathless, never leaving his spiritual body. He is peaceful, being free from lamentation, suffering and craving. He is devoid of desire for enjoyment. He is without thirst, with no desire other than to serve the Lord. He has only desires to serve the Lord favorably. Whatever desires he has are fulfilled. (Chandogya Upanisad 8.7.1)
 These eight qualities do not exist in the conditioned jiva. One should know the difference between the conditioned and liberated jivas by searching the scriptures. 
 Though the goal of liberation is laudable, the final attainment in liberation must only be the happiness of service to Bhagavan. As there is a danger of losing sight of the main goal by aspiring for secondary goals, it is better not to aspire for liberation. Those who hold in their hearts the desire for liberation from the beginning cannot attain advancement in the eternal rasas of bhakti. However much a person may take shelter of karma or jnana, without attaining the mercy of Krsna, he cannot attain even mukti. Among the ten topics of the Bhagavatam, liberation is the ninth, but the happiness of service to the shelter, Krsna, is the tenth. 
 dasame dasamam laksyam asritasraya- vigraham sri-krsnakhyam param dhama jagad dhama namami tat
 In the tenth canto of Srimad Bhagavatam, the tenth subject matter, the shelter of the devotees, is described. I pay my respects to that supreme goal, the goal of the universe, whose name is Krsna. (Bhavarthadipka 10.1)

 Those who develop the happiness of serving Krsna in their heart have in their grasp all the other nine topics of Bhagavatam, including liberation. To make this fact clear, Caitanya Mahaprabhu said:
 cari varnasrami yadi krsna nahi bhaje sakarma karite sei raurave padi maje jnani jivan mukta dasa painu kari mane vastutah buddhi suddha nahe krsna bhakti vine
 The followers of the varnasrama institution accept the regulative principles of the four social orders and four spiritual orders. However, if one carries out the regulative principles of these orders but does not render transcendental service to Krsna, he falls into the hellish condition of material life. There are many philosophical speculators belonging to the Mayavada school who consider themselves liberated and call themselves Narayana. However, their intelligence is not purified unless they engage in Krsna's devotional service. (C.C.Madhya 22.26, 29) Since mukti cannot be attained by practice of karma, jnana, yoga, austerity or any other process, even the jnanis utilize bhakti, though in a polluted form, to attain liberation. The pure devotee does not even pray for such liberation, but that liberation humbly submits herself to their service. 
 bhaktis tv ayi sthiratara bhagavan yadi syad daivena nah phalati divya kisora murtih muktih svayam mukulitanjali sevate'sman dharmartha-kama-gatayah samaya-pratiksah Oh Lord, if you think our devotion is fixed, then reveal your transcendental youthful form in our hearts. Prayers for dharma, artha, kama and moksa are no longer necessary, because mukti herself, with folded hands, stands waiting to service us. Dharma, artha, and kama remain waiting our orders to serve your lotus feet. ( Krsna Karnamrta 107
) The liberation obtained by the devotees is of two types: svarupa mukti and vastu mukti. One who, due to practice, attains his spiritual form even in this material world, is served by liberation before giving up the material body. Though the body belongs to the material world, the soul is absorbed directly in the spiritual world. One should understand that such a person has attained svarupa mukti. When such a person gives up his material body he attains vastu mukti by Krsna's mercy. The liberation of the advaita vadis is of two types: brahma-sayujya (merging into the effulgence of the Lord) and isvara-sayujya (merging into the Lord's body). Neither of these types of liberation is the natural position of the jiva. In the Brahmanda Purana these people are described: 
 siddha-lokas tu tamasah pare yatra vasanti hi siddha brahma sukhe magna daityas ca harina hatah Siddhaloka, the abode of brahman, lies beyond the material world. In that place reside the asuras such as Kamsa killed by the Lord and the mayavadis absorbed in the bliss of brahman. (Brahmanda Purana)
 The jnanis and yogis, though they attempt to separate themselves from the material energy by meditations such as "aham brahmasmi" and "tattvam asi", do not obtain the supreme spiritual goal of being situated in their spiritual bodies. Quote Share this post Link to post Share on other sites
krsna 3 Report post Posted May 13, 2005 VAISNAVA SIDDHANTA-MALA BY SRILA SACCIDINANDA BHAKTIVINODA THAKURA A Garland of Vaishnava Truths Srila Sac-cid-ananda Bhaktivinoda Thakura published the book Vaishnava-Siddhanta-Mala in the year 1892 from Calcutta, West Bengal, India. The Thakura cited the famous verse "Sri Madhvah praha vishnum paratamam akhila amnaya-vedyam ca visvam" on the cover of his book. This famous verse appears in the Prameya-Ratnavali of Sripada Baladeva Vidyabhusana (Prameya-Ratnavali 1.8). This verse is a summary description of the ten fundamental truths of Vaishnavism as enunciated by Sripada Madhvacarya, the founder of the Brahma-Madhva-sampradaya. This theological treatise of the Thakura presents the fundamental truths of Gaudiya Vaisnavism in a clear, concise format of questions and answers. This book was originally published as a philosophical introduction to the five sections of a book describing the method of spreading the Nama Hatta program or the market place of the Holy name of Krsna. We invite the readers to carefully read the Thakura's masterful and elegant presentation and appreciate the depth of His devotion and preaching spirit. Translated from the original Bengali by Dasaratha Suta dasa Copyright © 1994, Nectar Books FIRST CHAPTER NAVA-PRAMEYA-SIDDHANTA (NINE TRUTHS OF EVIDENCE) Q. What command has the supremely worshipable Sri Caitanya Mahaprabhu given to us? A. His order is this: that we very carefully observe the nine instructions of truth that Sri Madhvacarya has given us through the guru-parampara (disciplic succession). Q. Who forms the guru-parampara? A. The adi-guru (original guru) of all the spiritual masters in the disciplic succession is Bhagavan, the Supreme Personality of Godhead. Showing His great mercy, He gave instructions in the truth to Lord Brahma, the adi-kavi (original poet). These truths were in turn taught by Brahma to Sri Narada, by Narada to Vyasa, and successively from Vyasa to Sri Madhvacarya. Such instructions received through this disciplic succession are called Guru-Parampara-Upadesa. Q. What are the names of these nine instructions given by Sri Madhvacarya? A. Their names are thus: 1) Bhagavan alone is the Supreme truth, one without a second. 2) He is the object of knowledge in all the Vedas. 3) The universe is real [satya]. 4) Differences [between Isvara, jiva and matter] are real. 5) Jiva souls are the servants of Lord Hari. 6) All souls are different according to their different situations. 7) Liberation [moksa] is the name of attainment of Bhagavan's feet. 8) Bhagavan's pure worship [amala bhajana] is the only way to attain liberation. 9) Pratyaksa [direct perception], anumana [logic], and sabda [spiritual sound] are the three types of evidence. SECOND CHAPTER BHAGAVAN ALONE IS THE SUPREME TRUTH Q. Who is Bhagavan, the Supreme Personality of Godhead? A. Bhagavan is the one Who expands all jivas and all matter by His own inconceivable energy (acintya-sakti), and then enters into these creations as the Supreme Lord (Isvara-svarupa). He also transcends all souls and matter as the impersonal Brahman effulgence (brahma-svarupa), which is far beyond all imagination; and moreover, it is He who manifests His divine potency (para-sakti) to reveal His form of eternity, knowledge and bliss (sac-cid-ananda svarupa), thereby becoming the object of devotion for all souls. Q. What are the different types of the Lord's potencies? A. We are unable to fully describe the Lord's potencies. The reason for this is His saktis have no boundaries, whereas we have boundaries; therefore, His energies are called para-sakti. These saktis are completely imperceptible to us, but on the other side of the matter, in the divine realm of His para-sakti, all things are accomplished effortlessly. Thus the para-sakti simultaneously conducts the opposing affairs of spirit and matter automatically. Q. Then is Bhagavan subordinate to the sakti? A. It is not that Bhagavan is one thing and the sakti is another, just as the burning power of the fire is inseparable from the fire, similarly Bhagavan's sakti is inseparable from Bhagavan. Q. If Bhagavan is the one and only Supreme truth then why did Sri Caitanya Mahaprabhu give His followers instructions about devotional service to Sri Krsna (Krsna Bhakti)? A. Bhagavan has six eternal qualities — He possesses all wealth, strength, fame, beauty, knowledge and renunciation. Different forms of the Lord (Bhagavad-svarupa) manifest according to whether certain of these qualities are being expressed to greater or lesser degrees. For example, when His wealth feature is foremost, then He manifests as Narayana, the Lord of Vaikuntha; when His beauty and sweetness predominate, then He manifests as Vrindavana-Candra Sri Krsna. Therefore, only Sri Krsna is the topmost supreme manifestation of Bhagavan. Q. How many types of forms does the Lord have? A. All of His forms are fully conscious, supremely beautiful, overflowing with divine bliss, all attractive, vibrantly active, and perceivable by pure love. According to the different natures of different souls, the Lord's eternal form manifests in an infinite number of ways. Thus, according to these differences in the Lord's manifestation, different natured souls are eternally attached to Him in their own original forms. Only the form of Sri Krsna is the eternal blissful svarupa. Q. What is Sri Krsna's lila? A. Among the limitless variegated realms of the entire spiritual world, the most supremely charming portion is called Sri-Vrndavana. There, Sac-Cid-Ananda Sri Krsna is present in the form of Sri Sri Radha-Krsna for the purpose of performing eternal pastimes. When souls manifest their own form of divine bliss, then they live in Vrindavana in the mood of Sri Radhika's girlfriends (since She is the personification of supreme bliss), and thus they attain the qualification for participation in Sri Krsna's eternal pastimes. Q. What are the obstacles to the attainment of Sri Krsna lila? A. There are two types of obstacles: 1) material consciousness (jada-buddhi) and 2) beyond the conception of material consciousness, there is impersonal consciousness (nirvisesa-buddhi). Q. What is material consciousness? A. Material consciousness is an awareness that is limited to material time, place, objects, aspirations, thoughts and activities. According to material consciousness, one sees the realm of Vrindavana dhama to be a material place. Time is divided into three parts: past, present and future. Objects refer to all perishable things. Aspiration refers to the hopes for impermanent happiness, such as attaining the heavenly planets, etc. In this condition, the soul can think only in material thoughts. Such a soul imagines the following temporary activities to be worthwhile: — the culture of civilization — moral ethics — scientific learning — industrial development — and the increase of domestic prosperity. Q. What is impersonal consciousness? A. First, the principle in the material world which separates all things is called visesa (distinction based upon material quality). By merely renouncing material thinking, one only gives up the conception of material distinction, and thereby one's consciousness falls into the realm of nirvisesa (non-distinction). In this condition, one is unable to perceive the differences between material objects, since the self is situated in nirvana or merging with the impersonal abode of Brahman. This state is not a happy one at all; being bereft of the natural bliss of the eternally conscious soul, the prema or ecstatic love for the Lord remains concealed. The eternal pastimes of Sri Krsna are certainly beyond matter; indeed, they are endowed with cin-maya-visesa, or divinely conscious distinction. Q. If Sri Krsna's pastimes are beyond matter, then how does He enact His lila in the material world at the end of the Dvapara-Yuga? A. Sri Krsna-Lila is certainly transcendental to matter, but by the power of His inconceivable potency (acintya-sakti) He manifests His sports within the material sphere. Even though manifested there, Sri Krsna's pastimes never blend with matter or become subject to the rules of matter. These pastimes of Sri Krsna have two phases: 1) Prakata (manifest in the material world), 2) Aprakata (manifest only in the spiritual world beyond matter) and both conditions are visuddha-cinmaya, or pervaded with the purest divine consciousness. His pastimes are performed only in the most purely sacred realm of Vaikuntha, and they are centered in the forest of Sri Vrindavana. Their manifestation in the material world and in the hearts of jivas is only due to His acintya-sakti as well as His causeless mercy. Even when Krsna's lila is performed in the world of matter, the conditioned souls who partake of the material consciousness (jada-buddhi) are unfortunately cheated; their contact with matter makes them see the lila with faulty vision. Whoever becomes freed from jada-buddhi, just like the two rascals Jagai and Madhai did during the pastimes of Sri Caitanya Mahaprabhu, then they will also be able to understand these truths. Becoming relieved of faulty material vision, such fortunate souls are then attracted to the Lord's pastimes. As long as the jivas cannot understand Sri Krsna-Tattva (the truth about the Lord), then they cannot taste rasa or divine relishable mellows. Q. These truths of Sri Krsna-tattva are the religious principles of the Vaishnava-dharma. What about people who are involved with other types of religion? A. Different religions have different instructions for the worship of either Isvara (the personal God), Paramatma (the localized supersoul in the heart) or Brahma (His all-pervading impersonality) — but all three of these types of religions are ultimately pointing in the direction of Krsna-Tattva. After the jivas evolve upwards through their various courses of development, they eventually will attain Krsna Bhakti in the end. Even though they attain the incompleteness of their various religious paths, Sri Krsna Bhakti is still available to them. The awareness of the supreme nature of Sri Krsna-tattva is the ultimate knowledge inherent within each and every living entity. THIRD CHAPTER HE IS KNOWABLE BY ALL THE VEDAS Q. How can one know the truth of the Lord (Bhagavat-tattva)? A. This can be known by the soul's knowledge of the self-evident truth (svatah-siddha-jnana). Q. What is self-evident truth? A. There are two types of knowledge (jnana): 1) self-evident(svatah-siddha),and 2) that which depends on the senses (indriya-paratantra). Self-evident knowledge is the natural truth that is inherently a feature of the pure spirit soul's original form. It is eternal, just as the totality of the divinely conscious realm is also eternal. This self-evident knowledge is called veda or amnaya. This veda, in the form of pure knowledge (siddha-jnana-rupa) has incarnated in the material world in the shape of Rk, Sama, Yajuh and Atharva, along with the conditioned souls (baddhadivas); this alone is the self-evident knowledge (svatah-siddha-jnana). Whatever knowledge that ordinary souls can gather through the use of their material senses is only the second type of knowledge, or indriya-paratantra (dependent on the senses). Q. Can anyone know the Bhagavat-tattva (the truth of the Lord) by indriya-paratantra-jnana (sensual knowledge)? A. No. Bhagavan, the Supreme Personality of Godhead, is beyond the scope of all the material senses. For this reason, He is known as Adhoksaja. The senses, as well as all the material conceptions gathered from the sense perceptions, always remain very far away from the Bhagavat-tattva, the truth of the Lord. Q. If Bhagavan is attainable through self-evident knowledge (svatah-siddha-jnana), then we should be able to attain Him by whatever svatah-siddha-jnana that we presently have. What then is the need to study the Vedic scriptures? A. The Veda is present in every pure spirit soul's existence in the form of svatah-siddha-jnana. According to the different levels of different souls in the materially conditioned state, this Veda will spontaneously manifest itself to one person, or may remain veiled to someone else. Therefore, to help reawaken the forgetful conditioned souls to the eternally self-evident truths, the Veda has also incarnated in the form of written books which may be studied, recited and heard. Q. We have heard that Bhagavan is perceivable only through bhakti (devotional service). If this is true, then how can we say that He is perceivable by jnana, even svatah-siddha-jnana? A. That which is called svatah-siddha-jnana is another name for bhakti. When speaking of topics related to the supreme truth (para-tattva), some call it jnana and some call it bhakti. Q. Then why is jnana condemned in the devotional scriptures (bhakti-sastras)? A. The devotional scriptures express a great reverence for svatah-siddha-jnana; indeed, they state that other than this purely self-evident spiritual knowledge, there is no auspicious welfare. The types of jnana that are condemned in the bhakti sastras are: 1) indriya-paratantra-jnana (knowledge based on sense perception) and 2) nirvisesa-jnana (impersonal non-distinct knowledge), the latter of which is merely an absence of the former. Q. All the Vedic scriptures speak of 1) karma (fruitive activities), 2) jnana (speculative knowledge) and 3) bhakti (devotional service). By which of these can the Bhagavat-tattva (the truth of the Lord) be known? A. By examining the statements of all the Vedas collectively, it is seen that they are all in complete agreement that other than Bhagavan, there is nothing but nothing else worth knowing. All the karma (fruitive activities) mentioned in the Vedas ultimately lead to Bhagavan. When jnana (speculative knowledge) fructifies into its pure condition, then one gives up all dualities that arise from both visesa-jnana and nirvisesa-jnana, one then aims for Bhagavan. The process of Bhakti (devotional service ) naturally cultivates a direct relationship with Bhagavan; therefore the Lord can be known by all the Vedas. FOURTH CHAPTER THE UNIVERSE IS REAL Q. Some people say, "This universe is false — it is only made of maya." Is this true? A. This universe is real, but it is temporary and perishable. The two characteristics 'real' and 'eternal' have separate meanings. The material universe is not eternal, because eventually it will be destroyed according to the Lord's desire. But it is a factual reality, not false. Whenever the scriptures say that this universe is false, it is to be understood that this statement merely refers to its temporary, perishable nature. Q. What is Maya? A. Bhagavan's divine potency (para-sakti) is composed of an infinite variety of energies. Among all of these, we know about three in particular: the principles of I) cit (consciousness), 2) jiva (spirit soul) and 3) maya (material illusion). From His cit potency, the Lord issues forth the manifestation of His own forms and pastimes (bhagavat-tattva-prakasa); from His jiva potency, He issues forth a limitless number of tiny atomic particles of consciousness; from His maya potency, He issues forth the manifestation of this material universe. Whatever is produced from the maya potency is perishable, but for the duration of its manifestation, it is real. FIFTH CHAPTER DIFFERENCE (BHEDA) IS REAL Q. Whenever both Bhagavan and the jivas are spoken of as being conscious (caitanya), then is the difference between the two real or imaginary? A. No. Bhagavan's consciousness is all pervading (vibhu-caitanya), and the jiva's consciousness is infinitesimal (anu-caitanya). This difference between the two is not imaginary, but factual. Bhagavan is the Lord of His own maya-sakti, whereas the jivas are subordinate to maya-sakti. Q. How many types of bheda (difference) are there? A. There are two types of Bheda: vyavaharika (relating to behavior) and tattvika (relating to truth). Q. What is vyahavarika-bheda? A. This is illustrated in the difference between a clay pot and a piece of cloth. They seem to be different things, but they both originated from the same thing — the soil of the earth. In the original condition as soil, there is no difference between the two things (the pot and the cloth). This type of difference is called vyavaharika-bheda . Q. What is tattvika-bheda? A. This is when one thing is different from another thing in its function as well as in its original cause. This type of difference is called tattvika-bheda. Q. Is the difference between the jiva and Bhagavan vyavaharika or tattvika? A. Tattvika. Q. Why is that? A. Because in no condition whatsoever can the jiva become Bhagavan. Q. Then how are we to understand the profound statements (maha-vakya) of the scriptures like tat-tvam-asi (You are that Is)? A. The great sage Svetaketu received the following instructions: "you are spirit soul; you are not born from matter, but from consciousness (caitanya). From this lesson it is never to be understood that you are the supreme all-pervading consciousness (vibhu-caitanya)." Q. Then the scriptural statements regarding the oneness of the jiva with the all-pervading Brahman effulgence do not apply? A. From the jiva's point of view, the difference between the two (bheda) is eternal; and from Brahman's point of view, the non-difference is eternal. Therefore difference and non-difference (bheda and abheda) are both eternal and true. Q. How can we understand this contradictory conclusion? A. By the Lord's inconceivable potency (acintya-sakti), all contradictory truths exist in complete harmony; but the tiny jivas, who possess very limited intelligence, think that such things are impossible. Q. Then why do we always hear condemnation of the philosophy of oneness? A. Because those who propound the philosophy of oneness say that the difference is also eternal, and by proving this, they have correctly ascertained the doubtless truth of acintya-bhedabheda (simultaneous oneness and difference). Those who preach the philosophy of bhedabheda are faultless, whereas those who only propound either bheda or abheda are condemned by their adherence to a one-sided truth. Q. Who has the sole opinion of abheda (non-difference)? A. The nirvisesa-vadis (propounders of non-distinction) only accept the philosophy of abheda, whereas the savisesa-vadis (propounders of eternal distinction) do not accept this philosophy of abheda. Q. Who accepts the savisesa philosophy? A. All the Vaisnava-Sampradayas accept it. Q. How many sampradayas do the Vaisnavas have? A. There are four principal vaisnava doctrines: 1) Dvaita 2) Visista-advaita 3) Dvaita-advaita 4) Suddha-dvaita Q. Are there any ontological disagreements among their views? A. There is no actual disagreement between their doctrines, for they are all savisesa-vadis (believers in eternal distinction). None of them tolerate the philosophy of kevala-abheda (only oneness). All of these four Vaishnava groups have affection for the Lord, and thus they accept the true principles of the Lord's energy (bhagavat-sakti). Those of the dvaita school (dvaita-vadis) say that those of the exclusively advaita school are totally blind. This is because the dvaita-vadis can see the eternality of the dvaita-vada (doctrine of duality). This is the opinion of Sri Madhvacarya. The visista-advaita-vadis say that all things are endowed with attributes, and therefore can never be advaita or non-dual. The dvaita-advaita-vadis are very outspoken in their views, which clearly denounce the impersonal philosophy of advaita. The doctrine of suddha-advaita also condemns the advaita philosophy and establishes its own conclusion by emphasizing the pure form of eternal attributes. By seeing and thoroughly understanding an overview of these four schools of Vaishnava doctrine, it is obvious that there is no disagreement among them. Q. Then why did Sri Caitanya Mahaprabhu accept only the doctrine of Sri Madhvacarya? A. The special characteristic of Madhvacarya's doctrine is that it very clearly defeats the faulty mistakes of the advaita philosophy. By maintaining this forceful position, the distress caused by the impersonal philosophy is cast very far away. Therefore, in order to bring about safe and sure benefit for the unfortunate conditioned souls who are weakened from the onslaughts of Kali-Yuga, Sri Caitanya Mahaprabhu accepted the doctrine of Sri Madhvacarya. But by doing so He did not minimize the importance of the other three vaishnava doctrines whatsoever. Whichever type of savisesa-vada (philosophy of eternal distinction) one accepts is just fine, for it will certainly bring eternal auspiciousness. SIXTH CHAPTER JIVA IS THE SERVANT OF SRI HARI Q. What is the natural eternal position (nitya-dharma) of the spirit soul? A. The nitya-dharma of the jiva is service to Sri Krsna (krsna-dasya). Q. What is the unnatural, fallen position (vaidharmya) of the spirit soul? A. The downfall of the jiva occurs 1) When a deluded soul accepts the doctrine of non-difference (abheda) and seeks impersonal nirvana; or 2) When a foolish soul seeks proficiency in materialistic pleasures. Q. Why do you call these things unnatural? A. They're unnatural because the spirit soul is made of eternal consciousness (cinmaya), and the only eternal nature of anything that is cinmaya is happiness (ananda) and love (priti). In the impersonalistic doctrine of nirvisesa-vada there is no happiness; their ultimate goal is simply to negate the soul. And in the philosophy of the materialistic visesa-vada (vaisesika), the unique eternal spiritual distinction of the soul is obliterated. Therefore, both the jiva's downfall and the jada-vada cause the jiva's downfall. Q. Who searches after materialistic happiness? A. People who are bewildered by their material karma conduct fruitive activities on the entangling path of action and reaction, and thereby pursue future happiness with hopes of attaining the heavenly material planets, etc. Q. Who searches for power and influence in the material sphere? A. Those who have achieved perfection in the path of astanga yoga (eightfold process), and also those who practice the path of Sadanga-Yoga (six-fold process), search for power in the material sphere that comes from the fruits of their mysticism (vibhuti). Q. What will remain of the spirit soul if you rebuke both materialistic happiness and impersonal nirvana? A. Then the soul will rest in its own natural joyfulness. These two types of so-called happiness are merely material designations (upadhika); the realization of the soul's natural, eternal ecstasy is not a material designation (it is nirupadhika). Q. What is the realization of the soul's own true happiness? A. The spirit soul that is stripped of its relationship with matter perceives the ecstatic happiness of cultivating its relationship with Sri Krsna, a boundless joy that is characteristic of its own pure consciousness — that is the natural happiness of the jiva. SEVENTH CHAPTER DIFFERENT LEVELS OF JIVAS Q. Are all souls of one type, or are there different relative levels? A There are different relative levels among the jivas. Q. How many types of levels are there? A. There are two types: those living in the reality of their natural eternal form (svarupa), and those living in the dream of their false material designation (upadhi). Q. What is the material designation of the soul? A. The soul's material designation consists of all the forms of maya that captivate the soul as a result of having turned away from Krsna. Q. Why don't souls remain in their true position, free from material designations? A. Those souls who accept nothing other than service as their eternal occupation do not give up their transcendence to material designations, which is natural in their true position (svarupa). Their attraction to facing Krsna is everlasting. But those who consent to the notion of selfishly seeking the enjoyment of their own so-called happiness turn away from Krsna, and for this reason they are shackled within the prison-house of the material world made of maya. Q. It would be very good if Krsna protected spirit souls from such unfortunate misconceptions; why doesn't He do that? A. In this regard, I would like to say that Lord Krsna gives His expanded spirit souls a quality of independence — a free will that allows them to chose between loving Him or pursuing selfish illusions. If a soul choses to misuse this independence, then its svarupa or essential eternal form falls into a position of dull matter. In this stupefied condition, the soul cannot perceive the bliss of its own true spiritual independence, a boundless joy which is natural for a soul composed of eternal consciousness (cit). Q. What is the eternal form (svarupa) of the jiva? A. The jiva is made of cit, and enjoying ananda is its only dharma. Q. How many relative levels are there among souls situated in their natural, eternal position (svarupa)? A. There are five types, because there are five eternal mellows (nitya-rasa) in the spiritual world. Being naturally situated in their own respective mellows, the jivas thereby represent different levels of eternal existence. Q. What are the five different mellows? A. Neutrality (santa), servitude (dasya), friendship (sakhya), paternity (vatsalya) and conjugal affection (srngara). Q. Please explain the meanings of these five words? A. 1) Attachment to Krsna that does not involve a close personal relationship with Him is called santa-rati. 2) Attachment to Krsna that has a personal relationship, but which consists of a mood of service endowed with awe and reverence is called dasya-rati. 3) Attachment to Krsna which has a personal relationship, which is devoid of reverence to the point of friendly confidence is called sakhya-rati. 4) Attachment to Krsna which has a personal relationship, and is full of an overflowing caring mood of love (sneha) is called vatsalya-rati. 5) Attachment to Krsna which attains the level of a lover's familiarity, and which is endowed with sheer brilliance of beauty is called Srngara-Rati. Q. Are there any different aspects of love (rati) or mellow (rasa)? A. Love is nourished by the combination of these four ingredients: 1) Vibhava ---- (supporting characters and specific stimulants), 2) Anubhava --- (13 resultant ecstatic symptoms), 3) Sattvika --- (8 especially disruptive ecstatic symptoms) and 4) Vyabhicari - (33 transitory accompanying emotions). The divine interweaving of these four ingredients stimulates the continuous gushing of the eternally perfect mellows. Q. How many different levels are there in the materially designated conditions? A There are three basic types: 1) Jivas with concealed consciousness, like trees and plants, etc. 2) Jivas with constricted consciousness, like animals and birds, etc., and 3) Jivas with budding consciousness, like people bereft of devotion, etc. Q. How many different types of jivas are there in regard to being either materially conditioned or spiritually liberated? A. There are three basic types: 1) Nitya-mukta or eternally liberated souls, they are transcendental to matter; 2) Baddha-Mukta or those who are living in the material world but not caught up in it; and 3) Nitya-baddha or perpetually conditioned souls who are completely entangled in material perplexities. Q. What type of souls are classified as nitya-baddha (perpetually conditioned)? A. The three types of souls are concealed, constricted and budding consciousness are considered to be Nitya-baddha. Q. How many types of Baddha-Mukta souls are there? A. There are two types: 1) Those with blooming consciousness, like practicing devotees (sadhana-bhaktas); and 2) Those with fully flowering consciousness, like devotees who are relishing the outpourings of ecstatic devotional service due to being situated in their natural eternal mellow (sthayi-bhava-bhaktas). Q. Where do the Nitya-Baddha and the Baddha-Mukta souls reside? A. They live in the world of maya. Q. Where do the Nitya-Mukta souls reside? A. In the spiritual world of Vaikuntha (the place of no anxiety). Q. How many comparative levels of souls are there with budding consciousness? A. There are many, but it is possible to roughly classify them into six general types thusly: 1) Uncivilized tribes of ignorant people, like the Pulindas (aborigines) and the Sabaras (mountain people), etc. 2) Civilized races which have a development of materialistic knowledge and science, as well as an emphasis on industrialized production of material goods; they do not know what is proper moral conduct, nor do they have actual faith in God; these are the characteristics of the mlecchas (meat-eating races), etc. 3) Races which have no personal God, but which are very fond of the natural beauty of the material world, like the Buddhists, etc. 4) Races whose ethics are endowed with a philosophy and faith of an imaginary God, just like the karma-vadis (worshippers of various demigods, etc., who do good with the hope of being elevated to higher planets. This is called imaginary because they believe various demigods to be the Supreme Personality of Godhead). 5) Races which accept the true Lord of Creation, but do not perform devotional service unto Him. 6) Races who are fond of the nirvisesa-vada (doctrine of ultimate impersonal oneness), like the jnana-kandis (those who practice the path of intellectually-wrangled spiritual knowledge). Q. What are the different levels of all these classifications of souls? A. From the concealed-consciousness entities up to the budding-consciousness entities, they are all classified according to the degree of their engagement in the principles of devotional service unto the Lord (bhakti-tattva). Among the blooming-consciousness entities (devotees) and the fully-flowering-consciousness entities (ecstatic devotees), the comparative levels are obvious. EIGHTH CHAPTER LIBERATION IS THE ATTAINMENT OF KRSNA'S LOTUS FEET Q. How many different types of liberation (moksa) are there? A. It is said that there are five types of moksha: 1) Salokya or living on the same planet as the Lord, 2) Sarsti or achieving divine opulences similar to the Lord's, 3) Samipya or becoming a close associate of the Lord, 4) Sarupya or obtaining bodily features similar to the Lord's, 5) Sayujya or merging into the Lord's impersonal effulgence. Of these, the sayujya-nirvana or conception of liberation by becoming merged in supreme oneness is specifically the mistaken concoction of the nirvisesa-vada (philosophy of non-difference); this mistake is not to be taken into consideration by foolish souls. From the point of view of the impersonal Brahman, this form of merging is one form of perfection. But when a soul becomes perfected by knowing the truth of simultaneous oneness and difference (bhedabheda), then the aspect of oneness (which formerly had the power to obliterate all differences) is unable to remain prominent. Q. Then what is true liberation? A. Only the attainment of the lotus feet of Sri Krsna, in its purest form, is actual liberation. Q. Why is only attainment of the lotus feet of Sri Krsna called liberation? A. This is because the shelter of Sri Krsna's lotus feet automatically situates one in freedom from the influence of matter. The other forms of liberation are only temporary situations, for the soul must fall down again when the effects are concluded. But the ecstatic bliss of drinking the nectar of the Lord's lotus feet is a permanent situation; therefore what else could I possibly call liberation? Q. Please give me an example of this? A. When a lamp is lit, it simultaneously spreads its illumination as it destroys the darkness. In this example, the darkness represents the principle of impersonal liberation, and the lamplight represents the principle of situation at the nectarine lotus feet of Sri Krsna. The lamplight is everlasting, whereas the darkness is not. It can only exist for a short while, whereas the illumination of the light is eternal. NINTH CHAPTER PURE WORSHIP OF KRSNA IS THE CAUSE OF LIBERATION Q. What must one do to attain liberation in the form of drinking the nectar of the lotus feet of Sri Krsna? A. One attains such nectar by engaging in the pure devotional worship of Krsna (amala-krsna-bhajan). Q. What are you calling amala-krsna-bhajan? A. When a soul bound up in the material world, performs worship, free from impurities, for the sole purpose of attaining attraction to Krsna, that is called amala-krsna-bhajan. Q. What are the impurities that hinder Krsna-Bhajan? A. The three impurities are the desire for material sense gratification, the desire for the goal of impersonal merging, and the desire for mystic powers. Q. What are desires for material sense gratification? A. There are three kinds: the desire for the enjoyment of worldly sensual pleasures, the desire for the enjoyment of attaining the heavenly material planets in the next life, and the desire for the enjoyment of the seeming peace that comes from dry renunciation. Q. You say that one must give up sense gratification, give up religious principles that bring happiness in the next life, and give up renunciation as well - but how will one maintain one's body? How will one benefit the world? How will one relieve the troubles that arise due to enthusiasm for sensual affairs? A. It is not possible to completely give up the affairs of the material senses, religious principles meant for the welfare of the world, or renunciation which brings about peace. However, the desire to enjoy these things, as well as enthusiastic endeavors to pursue them, must certainly be given up. Q. How can that be possible? A. Just perform all the bodily, mental and social duties that are necessary according to the varna-asrama-dharma system (the spiritual divisions of social structure). You should perform all these activities in such a way as to nicely assist you in your cultivation of devotional service to Sri Krsna. By doing this properly, you'll see that there will be no impediments to your direct cultivation of pure Krsna Consciousness. Just use whatever easily comes your way in life to nourish your direct cultivation of devotion. That will help you in your divine advancement, for such a life style automatically and simultaneously fulfills all duties, religiosity and renunciation. Q. Material duties and activities are certainly very different than spiritual truths; how will performing such activities nourish one's eternal spiritual nature? A. The secret is to integrate the affairs of the senses, materialistic knowledge, and all material relationships, by dovetailing them with ecstatic emotions which give rise to pure Krsna-Bhakti. Please just engage all your senses in the service of the sacred deity form of the Lord. Illumine your soul with pure attachment to Krsna by eating the remnants of His prasadam, chant about the wonderful qualities of Sri Krsna, smell the sandalwood-smeared tulasi leaves that have touched the feet of Krsna, hear and chant topics about Krsna, touch people and things that are related to Krsna, go to see Krsna in the temple, etc. Thus all of your activities will gradually be offered to Krsna, and when such things give rise to the awakening of ecstatic symptoms, then your impediments will vanish, and you will be known as a devotee (sadhaka). Q. If I accept a simple lifestyle with only the bare necessities to maintain this body, and if I eliminate material desires by practice and regulation, then couldn't I first attain samadhi through knowledge alone, and thereby gradually attain devotion to Krsna? A. No. Because attachment to sense and sense-objects is so firmly rooted in the consciousness, even if you endeavor in yogic practices like yama (control of the senses), niyama (regulated practice) and pratyahara (withdrawing the mind from worldly attractions), it is still very difficult to eliminate your relationship with sensual things. The nature of attachment is that unless you can experience a higher object of perception, you are not able to give up your former object. But if you keep a higher thing before you, so that your gushing flow of attachment can rush toward it, then you can very easily give up your attachment to any former objects of perception. Therefore if you perform the devotional activities that I have mentioned previously, then that alone constitutes Amala-Krsna-Bhajan (untainted devotion to Krsna). Q. Then what do you call samala-krsna-bhajan (worship of Krsna tainted with impurities)? A. Worship of Krsna that is performed by one who maintains the mentality of fruitive gain, endeavors in yoga practice, or hopes for impersonal liberation is called samala (tainted with impurities). These conditions make it impossible to achieve true liberation at the shelter of Krsna's lotus feet. Q. Please summarize the condition of one whose worship is untainted? A. Becoming righteous is simply maintaining the body sinlessly while living in the material world — just accept such a lifestyle as 'secondary devotion' of Krsna-bhakti. Whatever you easily acquire in life, just accept that as favorable for the direct cultivation of devotional service. Q. How many types of direct cultivation are there? A. There are nine types: 1. Sravana (hearing), 2. Kirtana (chanting), 3. Smarana (remembering), 4. .-sevana (serving His feet), 5. Arcana (deity worship), 6. Vandana (offering prayers), 7. Dasya (becoming His servant), 8. Sakhya (becoming His friend), and 9. Atma-nivedana (offering the totality of self). Q. What will happen by the cultivation of all these practices? A. By the gradual unfoldment of ecstatic emotions, you will experience the awakening of pure divine love (prema). Q. What is prema? A. It cannot be explained with words; it is divine mellow (rasa) - may you taste it yourself, and then you will know. Q. During the practicing stage of devotion, what things should we be mindful of? A. One should avoid vikarma (indecent activities), akarma (inaction), bewilderment by karma, dry renunciation, dry knowledge, and offenses. Q. How many things constitute vikarma (indecent activities)? A. There are numerous kinds of vikarma: the following are some of the more prominent sins: 1. Envy. 2. Cruelty. 3. Hard heartedness. 4. Violence toward all living creatures. 5. Lust for the wives of others. 6. Anger. 7. Greed for the possessions of others. 8. Absorption in selfish benefit. 9. Deceit. 10. Disrespect. 11. Pride. 12. Mental delusion. 13. Uncleanliness. 14. Vandalism. 15. Harming others. Q. What is akarma? A. Atheism, ingratitude, and absence of service to great souls. Q. What is karma? A. Karma refers to pious, dutiful activities. There are numerous types of pious activities, and the following list represents a few prominent duties: 1. Helping others. 2. Serving one's superiors. 3. Charity. 4. Constructive development. 5. Truthfulness. 6. Cleanliness. 7. Simplicity. 8. Forgiveness. 9. Mercy. 10. Engagement according to one's own qualifications. 11. Appropriate renunciation. 12. Unprejudiced consideration. Q. What is bewilderment by karma? A. This is when material acquisitions gained from pious activities make the mind complacent, and one thereby turns away from the advancement of the soul. Q. What is dry renunciation? A. Renunciation that is practiced with great endeavor is called dry or subversive renunciation. When one's devotional service increases, then one is automatically situated in true renunciation; this is called pure detachment or appropriate renunciation. Q. What is dry knowledge? A. That knowledge which does not specifically focus on the eternal truth of divine consciousness is called dry knowledge. Q. How many types of aparadha (offenses) are there? A. There are two types of offense: seva aparadha (offenses committed during the performance of devotional service), and nama aparadha (offenses committed while chanting the holy names). Q. What is a brief summary of Amala-Bhajana (untainted worship)? A. Accepting one's course of life in a detached mood, attaining pure knowledge of the Lord, hearing and chanting His Glories in the company of saintly persons - this is untainted worship. TENTH CHAPTER THREE EVIDENCES - SPIRITUAL SOUND, DIRECT PERCEPTION & LOGIC Q. What is evidence (pramana)? A. Pramana is that by which the truth is ascertained. Q. How many types of evidence are there? A. There are three types. Q. What are they? A. Spiritual sound (sabda), direct perception (pratyaksa), and logic (anumana). Q. What is spiritual sound? A. All the Vedic scriptures are evidence in the form of spiritual sound, for they are the incarnation of self-evident knowledge (svatah-siddha-jnana). They alone are the best form of evidence. The reason for this is without such a form of evidence, it is not possible to know the truth that lives eternally beyond temporary matter. Q. Why can't the Lord or the spiritual world be observed by direct perception and logic? A. Evidence by direct perception (pratyaksa) is merely knowledge gathered by materialistic sensual impressions; and logic (anumana) can draw conclusions only to the extent of that same resource of material observation. These two forms of evidence can only give knowledge of the material world and nothing else. Q. Then why do we accept the processes of direct perception and logic in ascertaining the truth of the supreme goal of life? A. Because they are effective tools with which to confirm the perfect truthfulness of that information received from the sabda-pramana (evidence as spiritual sound; the Vedas). -- Srila Bhaktivinoda Thakura's explanation with regards to the verse 'aradhyo bhagavan vrajesa' and His own dasa-mula explanations: " In this regard, Srila Bhaktivinoda Thakura has written in His Bengali magazine Sri Sajjana-Tosani, Volume 4, Issue 3 an article entitled "Nutana Patrika" ("A Recent Letter"): "Srinatha Cakravarti Thakura has certainly manifested the opinion of Sri Caitanya Mahaprabhu in this verse, but it does not provide a full synopsis of all philosophical truths. The verse omits many important principles like jiva-tattva (the truth of the spirit soul), jada-tattva (principles of material elements), sakti-tattva (the Lord's energies), sadhana-bhakti-tattva (principles for executing devotional service), etc. Therefore, in deliberations on the absolute truth, the verse is incomplete. Now there is a need to preach all the important truths, just as they are described in the Sat-Sandarbha of Srila Jiva Goswami ... Krsna, Krsna-sakti, Krsna-lilatmaka-bhagavat-tattva, two types of the Lord's separately expanded spirit souls (nitya-baddha and nitya-mukta jiva-tattva), maya-tattva that surrounds the fallen jivas, sadhana-tattva (techniques of devotion), sadhya-tattva (the goal of devotion) — all these tattvas can be separated into nine categories of truth. These nine truths are the most important principles that are provable (prameya), and the tenth item is the proof (pramana), which consists of the self-evident Veda-sastra as well as the smrti-sastra (supplementary scriptures) headed by the Bhagavatam. Vaishnava devotees of the Lord cannot become fixed up in true Vedanta philosophy without understanding these ten separate points." namo bhaktivinodaya sac-cid-ananda namine gaura sakti-svarupaya rupanuga varaya te Quote Share this post Link to post Share on other sites
Guest guest Report post Posted May 13, 2005 Specific Service Devotee: The disciple sees his Guru as absolute, but others may see the same person in a relative conception. So, is the Guru relative or absolute? Srila Guru Maharaj: Generally, the advice is that in the beginning the disciple will look towards his Guru as the representative of the Supreme Lord Himself. But when he makes some progress and inner enlightenment begins, he will gradually find that Krsna, the Absolute, has a particular system – an organic whole – and He has His potencies of different varieties. According to the disciple’s inner awakenment he will have fitness for a particular class of service. That will be considered and he will be taken, under guidance, into that particular type of service. When one sees his Guru, gradually, according to his innate capacity and quality, he will find dasya-rasa, sakhya-rasa, vatsalya-rasa, or madhura-rasa. The government grants the service. He will face some examination, some test, and he’ll be put in a particular department where he will find his immediate boss under whom he will serve and be guided. That is the general situation and he will find his maximum gain there. At first the whole system is as if one. Then a devotee will find himself in a particular part of that system arranged according to his fitness and awakenment. Then finally he will be posted as a servitor to a particular Guru under whose guidance he will do anything and everything required of him. At first Guru is seen to be Krsna Himself, and then he will be seen in a further way. Radharani and Yasoda are heading their particular sections, and in madhura-rasa the parampara comes via Rupa Manjari to our Gurudeva. There is oneness – unity – but more efficient service may be drawn from a particular point rather than a higher point. Everyone has their particular capacity in service and if they serve from there they will be best utilised. If located in a higher circle for which he has no such fitness, enmity will be created and he will be the loser. Do you follow? Devotee: It is still not so clear to me. Srila Guru Maharaj: Acharyyam mam vijaniyat (Srimad-Bhagavatam 11.17.27) – In the beginning stage we are told that the Acharyya, the Guru, is Krsna. Then Raghunath Das Goswami, the Acharyya of prayojana – the ultimate goal -, says that the Acharyya’s position is not that of God Himself, but it is that of His most favourite – mukunda-presthatve. Ultimately we find that Krsna’s dearmost in the department of His potency, and that is Guru.We have to harmonise between these two approaches. saksad-dharitvena … kintu prabhor yah priya eva tasya (Sri Sri Gurvastaka 7) In the beginning it is mentioned in the sastra that Brahma means the Absolute as a whole, but by clearer vision we see that there are Narayana, Vasudeva, Ramacandra and so many Form of the Lord. And by even clearer estimation we will find Krsna to be within. One time when Krsna was in a conference with Lord Balarama and Uddhava, they saw a mass of light approaching them. Then after a little time a figure became visible within that mass of light. Then after the light mass approached even closer, they could see the figure of a male person. And when closer still, they could see, “Oh, this is Devarsi Narada who has come.” In this way from far off you may get a conception of the whole, just as by viewing the Himalayas from a distance you can see many things. But as much as you approach, you will find just specific parts, but with more clarity. And when you actually arrive, you will find your Lord and your friends, and you will mix there. At that time you do not find the whole of the Himalayas, but you are located in a particular position. And there, not with the whole, you will find that the desired end of your life has been fulfilled. Similarly, when you approach Krsna from afar, He is sat, cid, ananda – He is infinite. Then as you approach Him, because you are small, you will be located in a particular position. In this way according to your fitness you will be taken into a particular position of service. There you will engage in whatever service is required of you, and from there you will draw the fullest satisfaction of your nature. Guru means guide. At first we are guided by attraction to “wholesale” Bhagavan – Krsna – and this helps us to make progress towards him. Then the more we gain, the more the big hazy vision is eliminated and a particular place becomes more clearly revealed. In this way our vision, actions and everything about us will become located in a particular part of the Infinite. And by carrying out my specific duty there, we will draw our highest benefit. In the department of rasas – santa, dasya, sakhya, vatsalya, madhura – you shall gain admission in a particular section of service according to your capacity. In each rasa there are also so many subsections and different departments of service, and according to your innermost fitness and capacity you shall be given a place there. Ultimately you will be told, “Do your duty here!” and you will see to that duty. Whatever your immediate guide, your Guru, asks you to do, you will do that and thereby receive your best benefit. Religion is proper adjustment. There are so many Acharyyas, even in the Gaudiya Mission. You have come to your particular Guru in the Mission and under him there are many different departments of service. Some are selling books, some are delivering lectures, and so forth, and according to your own fitness you are given service in a particular department. But still you are in connection with the whole Mission. Wherever you are posted you are connected with the whole, but you have your specific duty in a particular place. You joined the Gaudiya Mission but it is a huge thing, with so many departments, so many Maths, and so many duties, but where is that Mission? At first it is a hazy thing, a big thing, then after you were admitted you were taken in and placed in a particular direction. Your attention was directed towards some post, you went there and gradually you were given some duty to discharge. The whole of the Mission is yours, but still you have a particular department and a particular duty, and that will increase more and more. It is possible that you may become the personal secretary of your Gurudeva, or a preacher, or a cook for your Guru Maharaj. And some may be asked to go to other places to preach. Sometimes those may be dangerous places for the devotees, but someone also has that kind of duty. Adjustment is necessary. First there is entrance within a Mission, then adjustment begins. Religion is proper adjustment according to the fitness of the man who is given admission. Do you follow now? Devotee: I follow, but I still have some query. Srila Guru Maharaj: What query can you still have?! You will be placed according to your fitness and necessity. Necessity is of different types, and according to your fitness you will be given a particular duty. What difficulty is there in understanding this? Proper adjustment means that you are approaching the infinite, but you cannot swallow the infinite within you. You are detached, you are infinitesimal, and you are approaching the infinite, so you have to be located in a particular position of the infinite. You are to adjust in this way. You cannot devour the whole of the infinite within your belly. Do you like the idea of devouring the whole of the infinite within your belly? Therefore you have to be located in a particular infinitesimal position, and you will draw the maximum remuneration from that. If you are in some other place you will be the loser. According to fitness, adjustment comes to us. It is quite reasonable, and our duty is to pay full attention there. Quote Share this post Link to post Share on other sites
