Presentation on Jiva-tattva

The conclusion is that no one falls from the spiritual world or Vaikuntha planet, for it is the eternal abode. (Bhag. 3.16.26, purp.)

From authoritative sources it can be discerned that associates of Lord Visnu who descend from Vaikuntha do not actually fall. They come with the purpose of fulfilling the desire of the Lord, and their descent to this material world is comparable to that of the Lord.... it is a fact that no one falls from Vaikuntha. (Bhag. 7.1.35, purp.)

[The Spiritual World] contains the highest perfectional stage of living conditions... It is the unalloyed manifestation of the energy of the Lord, without illusion as experienced here in the material world. (Bhag. 2.9.10, purport)

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For each sutra the direct meaning must be accepted without interpretation. However, you simply abandon the direct meaning and proceed with your imaginative interpretation. Although there is other evidence, the evidence given in the Vedic version must be taken as foremost. Vedic versions understood directly are first-class evidence. (Cc. Madhya-lila 6.134-5, texts)

No Fall References: The living entities [jivas ] are divided into two categories. Some are eternally liberated, and others are eternally conditioned... [the first are] always awake to Krsna consciousness,... eternal associates.. eternally enjoying the transcendental bliss of serving Krsna. (Cc. Madhya-lila 22.10-11, text) In the spiritual world every living entity is called infallible. (Bg. 15.16, text)

Websters New World Dictionary defines "infallible" as: 1- incapable of error, never wrong, 2-not liable to fail, go wrong, make a mistake etc, 3-incapable of error in setting forth doctrine on faith and morals.

The third characteristic of Vaikuntha is that one does not fall (Bhag.-sand. 61) Free jivas are never enslaved. (Vaisnavism Real and Apparent, Lecture, Bhaktisiddanta S Thakura ) The nitya-siddha devotees never fall down. (Bhag. 3.3.26, purp.) . . . a devotee in the transcendental abode of the Lord never falls. (Bhag. 3.15.48, purp.)

The conclusion [re Jaya-Vijaya] is that no one falls from the spiritual world or Vaikuntha planet, for it is the eternal abode. (Bhag. 3.16.26, purp.)... they never fall into the material world. (Bhag. 5.11.12, purp.)From authoritative sources it can be discerned that associates of Lord Visnu who descend from Vaikuntha do not actually fall. They come with the purpose of fulfilling the desire of the Lord, and their descent to this material world is comparable to that of the Lord.... it is a fact that no one falls from Vaikuntha. (Bhag. 7.1.35, purp.) The question is that, why the living entity falls down? It is not falls down. Just like Jaya-Vijaya came just to satisfy his master. His master desired fighting, so some of His servant went to the material world and became great enemy." (720405SB.MEL)Nitya-mukta means they never come in this material world. (Bhag. June 19, 1972, Los Angeles)In the spiritual world... inhabitants...They're aksara. They do not fall down. Ksara aksara. We are ksaras. We have fallen down in this material world. But there are devotees in the spiritual world, in the Vaikunthaloka, they never come down. Never come down in this material world, but they are also persons like us, but eternal persons, with full knowledge and life of blissfulness. That is the difference between them and us. (741105SB.BOM)

Sarvabhauma Battacarya tried to defeat Sri Chaitanya Mahaprabhu with many false arguments: "The word vitandaindicates that a debater, not touching the main point or establishing his own point, simply tries to refute the other person's argument. When one does not touch the direct meaning but tries to divert attention by misinterpretation, he engages in chala. " (Cc. Madhya-lila 6.176, purp.)

For example, a verse sometimes cited as evidence of falldown is Srimad-Bhagavatam 11.2.37,

bhayam dvitiyabhinivesatah syadisad apetasya viparyayo ’smrtih

tan-mayayato budha abhajet tambhaktyaikayesam guru-devatatma

When the living entity thus turns away from the Supreme Lord, he also forgets his own constitutional position as a servant of the Lord. This bewildering, fearful condition is effected by the potency for illusion, called maya.

letter to Jagadisa Dasa in 1970:

Regarding your second question, have the conditioned souls ever seen Krsna? Were they with the Lord before being conditioned by the desire to lord it over material nature? Yes, the conditioned souls are parts and parcels of the Lord and thus they were with Krsna before being conditioned. Just as the child must have seen his father because the father places the child in the womb of the mother, similarly each soul has seen Krsna or the Supreme Father. But at that time the conditioned souls are resting in the condition called susupti which is exactly like deep sleep without dream, or anesthetized state, therefore they do not remember being with Krsna when they wake up in the material world and become engaged in material affairs.

The understanding that is presented here very clearly by Srila Prabhupada is much different than that interpreted by some–that we were all originally with the Lord in His lila in the spiritual world. In the purport of this famous Bhag. 11.2.37, krsna bhuli verse (alsoCc. Madhya-lila 20.117) Srila Prabhupada explains the text of this verse, translated as "Forgetting Krsna" as meaning

Free Will

A living entity misuses his little independence when he wants to lord it over material nature. This misuse of independence, which is called maya, is always available, otherwise there would not be independence. Independence implies that one can use it properly or improperly. (Bhag. 3.31.15, purp.) The devotees of the Lord do not misuse their freedom. (Bhag. 1.8.23, purp.) The living beings are given as much freedom as they deserve, and misuse of that freedom is the cause of suffering. The devotees of the Lord do not misuse their freedom, and therefore they are the good sons of the Lord. (Bhag. 1.8.28, purp.) A pure devotee of the Lord is so purified in his heart that he cannot leave the shelter of Lord Krsna in any circumstances. There is no self-interest in such service. (Bhag. 2.8.6, purp.) Bhaktijana: When the souls that were never conditioned at all..., do they also have the independence?

Prabhupada: Yes, but they have not misused. They know that "I am meant for Krsna's service," and they are happy in Krsna's service. (670218CC.SF)Krsna says He has given free will, but His personal advice is: "I am now talking to you the most confidential words." Sarva-guhyatamam. "You stop your so-called free will. Just surrender to Me." This is the most confidential. "If you surrender to Me, that is good for you. But if you go on keeping your free will you'll not be happy." (731213mw.la)

Thesis

... tulasi is given special preference by the Lord. (Bhag. 3.15.19, text)Visvanatha Cakravarti Thakura explains... Urja is [the Lord's] internal potency for performing pastimes; she expands as the tulasi plant in this world. (Bhag. 10.39.53-5, purp.)Tulasi Devi never goes back to Godhead, she is always with Godhead. She is a pure devotee and thus she has appeared on this planet to render service to Krsna by being offered in all temples throughout the world, by being offered up to the lotus feet of Krsna. (SP Ltr Radhavallabha: 6 January, 1972)Yes, Sri Tulasi is the eternal consort of Krsna, and the most pure devotee, and therefore, the Tulasi plant is worshipped by Vaisnavas. (SP Ltr Balai: 22 March, 1968)Sastra says, "Tulasi is the greatest devotee of Krsna." We have to accept, that's all. Authority. How she is so great devotee, that you will understand when you become a devotee. (730222SB.AUC)People present many illogical arguments, kutarka. They consider the Lord in Goloka and the eternal transcendental variety, in the form of the eternal relation between the worshipable Lord and His devotees, equal to the temporary activities of the conditioned souls under the influence of maya. Many arguments are raised in such philosophy considering the eternal transcendental objects equal to the material inert objects, but reality is not so. The pastimes of the svarupa-sakti of the Lord are not equal to the temporary endeavors of the conditioned soul in the material world. (Srila Bhaktisiddhanta Sarasvati Thakura,Vivrti on Bhag. 3.7.11)

In fact to think that any associate of the Lord in the spiritual world can fall from His association showns a lack of understanding of the basic intrinsic nature of the Lord's svarupa-sakti and it's wonderful all absorbing ecstatic attribute, Krsna-prema.

Prema References:

In the material world there cannot be prema. Prema means love. The prema is only possible in the spiritual world. (720522SB.LA)Conclusion is that when you get your spiritual body then the desire will be different. And that is prema...in the spiritual world, because there is no material body, only desire is how to satisfy Krsna. Kama krsna karmarpane. (761127SB.VRN)In the Vaikuntha planets there is actual, spiritual ananda. Krsna is there in His ecstatic, spiritual form, surrounded by His blissful associates, all of them eternally full of bliss and knowledge. They have nothing to do with material existence. In the spiritual planets even the scenery and birds and animals are fully conscious of Krsna and are absorbed in transcendental bliss. (Bhag. 11.2.37, purp.).

The jivas originate from the tatastha.

It should be understood that the jiva soul is neither produced of this material world, nor created in the transcendental world. They are originated from the marginal line between the transcendental and mundane spheres. (Tattva Viveka2.4, by Srila Bhaktivinoda Thakura, page 55) The root of all actions is the desire for acts, the root of which again is avidya. Avidya is the name for the forgetfulness of soul's essential nature that 'I am Krsna's servant.' This avidya did not commence within the course of the mundane time. That root of karma of the jiva arose when he was at the tatastha position. As such, the beginning of karma is not to be traced within mundane time, and, on that account karma is beginningless. (Jaiva Dharma, pag 234)

There are two types of jivas liberated from maya: nitya-mukta, eternally liberated, and baddha-mukta, those who were bound but became liberated. The jivas who were never bound by maya are called nitya-mukta. The nitya-muktasare also of two types, aisvarya gata nitya mukta and madhurya gata nitya mukta. The former are the associates of Lord Narayana in Vaikuntha and are the atomic particles from mula Sankarsana. The latter are the associates of Lord Krsna in Goloka. They are the atomic particles of Sri Baladeva situated in Goloka Vrndavana. (Jaiva-Dharma, Chapter 17, p. 251)

The following reference is very clear and straightforward, presented exactly as translated and published in English by leading devotee scholars under the direction of Srila Bhaktisiddhanta Saraswati Thakura.

The jivas have grown out of the jiva-shakti of Sri Krishna. Chit-shakti is Sri Krishna's full (plenary) shakti, whereas thejiva-shakti is the incomplete shakti. From the plenary potency are produced complete entities, but from the incomplete potency have grown the jivas as atomic chit... When he desired to have His adherent attendance 'nitya parshada ' servitors in His Transcendental plane Goloka- Vrindavana, Vaikuntha, etc, He through Baladeva created those Eternal Parshada as nitya-mukta jivas at those divine worlds... Again at Paravyoma (Vaikuntha) He, as Sankarshana, reveals the eternally free associate jivas for the performance of the eight kinds of service to Sri Narayana. Maha Vishnu, the incarnation of Sankarshana, establishing Himself in the heart of jiva-shakti as Paramatma, creates the jiva-souls of tatastha shakti. These jivas are susceptible to the influence of maya ... As such, the conclusion is that it is the jiva-shakti that begets the jivas, and not the chit-shakti. " (Bhaktivinode Thakura, Jaiva Dharma, Chapter 15)According to Visnu Purana, Bhagavad-gita and all other Vedic literature's, the living entities are generated from the tatastha energy of the Lord. (Bhag. 3.7.9, purport) The conclusion is that the origin of all life is the bodily effulgence of the Supreme Personality of Godhead. This is confirmed in Brahma-samhita: yasya prabha prabhavato jagad-ananda-koti. (Bhag. 4.30.5, purport) As spiritual sparks of the beams emanating from the transcendental body of the Lord, we are all permanently related with Him and equal to Him in quality. (C.c. Madhya-lila 5.22) The all-pervading feature of the Lord - which exists in all circumstances of waking and sleeping as well as in potential states and from which the jiva-sakti (living force) is generated as both conditioned and liberated souls - is known as Brahman. (Isopanisad 16, purp., 9th parag.)It should be understood that the jiva soul is neither produced of this material world, nor created in the transcendental world. They are originated from the marginal line between the transcendental and mundane spheres. (Tattva-viveka2.4, purp.)

-- The residents of the spiritual world are extremely happy and being very much in love with Krsna, could never consider leaving.[5a]. Yogamaya always acts to perfect the Lord's lila. [5b] Residents cannot become envious [5c] and there is no disharmony there. [5d]

5a- References showing that the residents of the spiritual world are extremely happy and being very much in love with Krsna, could never consider leaving.

The nitya-siddha devotees love Krsna millions of times more than their own selves. They all have eternal, blissful qualities just like Lord Krsna. (Brs. 2.1.290, text) Whether boys, youths, or grown-up persons-every one of the millions of cowherd residents of Vraja feels himself the dearest to Krsna. (Brhad-bhag. 2.6.211, text) Srila Baladeva Vidyabhusana writes in Govinda-bhasya, "One cannot even imagine that the Supreme Lord Hari would ever desire that the liberated souls fall down, nor would the liberated souls ever desire to leave the Lord." He further states that this is because of their extreme mutual love and cites four verses as evidence (Bg. 7.17, Bhag. 9.4.68, 9.4.65 and 2.8.6).For a devotee who has actually developed bhava, the pleasure derived from dharma, artha, kama and moksa appears like a drop in the presence of the sea. (Cc. Adi-lila 7.85, text)The Lord's pure devotee renders service unto the Lord out of unalloyed love only, and while discharging such devotional service the pure devotee forgets the position of the Supreme Lord. [Bhag. 1.8.31, purport]The conception of spiritual bliss (Brahmananda) is fully present in those planets ... That eternal land is full of transcendental enjoyment and full of beauty and bliss. (Bhag.2.6.18, purp.) For all living entities to be attracted toward Krsna is natural, and therefore the Lord's real name is Krsna, meaning He who attracts everyone and everything. The typical examples of such attraction are found in Vrndavana, where everything and everyone is attracted by Krsna... all living beings are attracted by Krsna. This is the natural situation of everything in Vrndavana. Just contrary to the affairs of Vrndavana is the material world, where no one is attracted by Krsna and everyone is attracted by maya. This is the difference between the spiritual and material worlds. (Bhag. 7.5.14, purp.) The Vrndavana-lila of Krsna is the perfect presentation of the Supreme Personality of Godhead. He's simply enjoying. And all the inhabitants of Vrndavana, the gopis, the cowherd boys, Maharaja Nanda, Yasoda, everyone is simply anxious how to make Krsna happy. They have no other business. The inhabitants of Vrndavana has no other business than to satisfy Krsna, and Krsna has no other business. Yasoda-nandana brajajana-rajana. He's acting as the little son

of Yasoda, and His only business is how to please the inhabitants of Vrndavana. Yasoda-nandana brajajana-rajana.[710217CC.GOR]In the spiritual world there is no such distinction. The officer and the cleaner, they are of the same importance. That is even Krsna, with Krsna. That is spiritual world. In Vrndavana the cowherds boys, they are playing with Krsna on equal terms. They do not know Krsna is God. They simply know how to love Krsna, that's all. There is no need of thinking that "Krsna is greater than the other cowherds boy. They are living entities." There is no such sense. Krsna wants that. That is Goloka Vrndavana worship. Simply the center is Krsna, and all the inhabitants of Vrndavana, they love Krsna, and they do not know anything except Krsna. This is Vrndavana life. Everyone knows that "Krsna is my very intimate friend." Somebody knows, "Krsna is my son," somebody knows that "Krsna is my master," and somebody is thinking, "Krsna is my lover." But center is Krsna. The cows, the calves, the friends, the gops, and the cowherds boy, Krsna's father, Nanda Maharaja, Krsna's mother, Yasomati, and . . . Everyone's center is Krsna, "How Krsna will be happy?" This is Vrndavana life. (750312DP.LON)Vrndavana means this attachment to Krsna. Central point is Krsna, but the varieties of attachment, they are the same. The only difference is that this attachment centering round Krsna is never broken. (750709SB.CHI)

5b- The Yoga-maya energy of the spiritual world always acts to perfect the Lords lila.

Yogamaya... acts to perfect all the pastimes of the Lord with His different types of devotees. (Bhag. 2.7.30, purp.)The transcendental happiness exhibited in the spiritual world and all other spiritual manifestations there are made possible by the influence of yoga-maya, the internal potency of the Supreme Personality of Godhead. (Bhag. 3.15.26, purport)When a devotee or associate of the Lord descends to this material world, he does so through the action of the spiritual energy. Any pastime conducted by the Supreme Personality of Godhead is an arrangement by yoga-maya, not maha-maya. (Bhag. 7.1.35, purp.)There is some action of the internal potency of the Lord in the exchange of feelings between Him and His eternal associates... The Lord exchanges transcendental relations in five ways, as proprietor, master, friend, son and lover, and in each of these pastimes He plays fully by the potency of yogamaya, the internal potency. He plays exactly like an equal friend... exactly like a son... exactly like a lover... exactly like a husband... Such devotees...think of Him exactly as a common friend, a pet son, or a lover or husband very much dear to heart and soul. That is the relation between the Lord and His transcendental devotees... When the Lord descends, He does so along with His entourage to display a complete picture of the transcendental world, where pure love and devotion for the Lord prevail without any mundane tinge of lording it over the creation of the Lord. (Bhag. 1.11.39, purp.)The Lord's pure devotee renders service unto the Lord out of unalloyed love only, and while discharging such devotional service the pure devotee forgets the position of the Supreme Lord. [Bhag. 1.8.31, purport]Srila Jiva Gosvami has elaborately explained... One of the fundamental philosophical principles of the Srimad-Bhagavatam is the distinction between two types of illusion, Yoga-maya and Maha-maya, the spiritual and material states of existence, respectively. Although Krsna is God, the omnipotent, omniscient Supreme Being, His intimate associates in the spiritual world love Him so much that they see Him as their beloved child, friend, lover and so on. So that their ecstatic love can transcend the boundaries of mere reverence, they forget that Krsna is the Supreme God of all the universes, and thus their pure, intimate love expands unlimitedly. (Bhag. 10.28.13, purp. by disciples of Srila A. C. Bhaktivedanta Prabhupada)Yogamaya means the mercy of the Supreme Lord which connects a devotee in the transcendental loving service of the Lord, and mahamaya means the external potency of the Lord which puts a conditioned soul into illusion that he will be happy by material adjustment. Ltr Aniruddha 68-11-14The Lord and His pure devotees are always beyond the range of Maya's action. Even though they appear like action of Maya, we should understand their action of Yogamaya or the internal potency of the Lord. SP Ltr Satsvarupa 68-04-03Yogamaya means the mercy of the Supreme Lord which connects a devotee in the transcendental loving service of the Lord, and mahamaya means the external potency of the Lord which puts a conditioned soul into illusion that he will be happy by material adjustment. (Ltr Aniruddha 68-11-14)By the influence of the Lord's yogamaya potency, Krsna's cowherd boyfriends think themselves His equals and sometimes challenge Him. A boy will climb on His back and say, "What kind of a big man are You?" Similarly, when mother Yasoda or Srimati Radharani chides Krsna, He likes it. (NBS 2.27)

5c- Envy does not manifest in the spiritual world.

The most important thing about the spiritual world is that there is no envy among the devotees there. (Bhag. 3.15.19, purp.) Where not only is life eternal, blissful and full of knowledge... ignorance, misery, egoism, anger and envy–are completely absent. (Cc. Madhya 5.22, purp.)

There is no envy in the spiritual world. The OOP's book states that when a resident there becomes envious he must leave because envy is not allowed. We do not agree that envy can manifest even for a fraction of a second. If you wish to light a match in a gas filled room and think that you may go outside after lighting the match you will blow yourself up first, you cannot have the fire in the room for a moment. Similarly envy cannot even manifest in the spiritual realm--the nature of the spiritual world is such that the unpleasant conditions under which envy and other negative material qualities may develop are completely absent there, as we have shown with the many references quoted herein.

5d- References that there is absolutely no disharmony in spiritual world

In the Vaikuntha world there is complete harmony between the residents and the Supreme Personality of Godhead. (Bhag. 3.15.33, text) In the Vaikuntha world there is no question of enmity between the Lord and the residents. (Bhag. 3.15.32, purport) ... are absolutely in harmony with the Personality of Godhead, or in other words, they always think of the Lord as their only dependable friend and well-wisher. (Bhag. 2.2.18, purp.) In the Vaikuntha world there is no disharmony between the Lord and the residents. Therefore God's creation in the Vaikuntha world is perfect. There is no cause of fear. The entire kingdom of God is such a completely harmonious unit that there is no possibility of emnity. Everything there is absolute . . . Maya means disharmony between the living entities and the Supreme Lord, and Vaikuntha means harmony between them. (Bhag. 3.15.33, purp.) [In the spiritual world] those who are in oneness with the Supreme Personality of Godhead, however, are called infallible. Oneness does not mean that they have no individuality, but that there is no disunity. (Bg. 15.16, purp.) In the spiritual world... there is no disparity because everyone wants to render service to the Supreme Lord, and no one wants to imitate the Lord in becoming the beneficiary. (Bhag. 1.15.25-6, purp.) There the devotees are so much in accord with Krsna and Visnu that there is no question of disagreement. (690411rc.ny)There is no more jati, no more distinction. Everything serving. That one. The master is also spiritual, and the servant is also spiritual, and there is no other relationship. Here in the material world we artificially want to become . . . we want to become God. But in the spiritual world there is no such conception. (741216SB.BOM)

-- Many statements exist in sastra and the writings of Gaudiya Acaryas which clearly indicate that the residents of the spiritual world are all self-realized [6a], full of knowledge and six opulences [6b], infallible [6c], are pure devotees [6d], have no desires [6e] and are suddha-sattva/cinmaya-rasa [6f]. A detailed investigation of these qualities clearly reveals that it is impossible for those possessing such qualities to ever desire to leave the spiritual world. [6g]

6a- References showing that the residents of the spiritual world are all self realized

All the residents of Vaikunthaloka... are all self-realized souls who are nitya-mukta, everlastingly liberated. (Bhag. 6.1.34-6, purp.) Those who are in the spiritual world are known to be completely self-realized because on the spiritual platform the living entity is not forgetful of his service to the Lord. (Bhag. 4.24.33, purp.)

Definitions of Self Realized:

Knows his constitutional position perfectly well. (Bg 5.20, purp.)Fixed in the understanding that his eternal position is to serve in association with the Supreme Lord. (Bhag. 3.26.2, purp.)To know the individual self and the reciprocal exchanges of loving service between the Supreme Personality of Godhead and the living entity is real self-realization. (Bhag. 3.27.28-9, purp.)Those who are in the spiritual world are known to be completely self-realized because on the spiritual platform the living entity is not forgetful of his service to the Lord... they are eternally fixed for they understand the position of the

Supreme being, as well as their individual constitution. (Bhag. 4.24.33, purp.)Even in the midst of great distress, a self-realized sage does not lose control of himself, nor is his spiritual knowledge lost... His mind is fixed on the Supreme Personality of Godhead... he cannot be surpassed or overwhelmed. (Bhag. 11.8.5. purp.)According to Srila Bhaktisiddhanta Saraswati Thakura, a self-realized soul cuts all doubts to pieces by direct experience of his true spiritual identity... there is no possibility of any existence separate from Lord Krsna. (Bhag. 11.11.12-13, purp. by disciples of Srila Prabhupada)

6b- The residents are completely fixed in knowledge of their constitutional position.

The following quotes prove that every resident of the spiritual world is fully cognizant in their sat-cit-anandaspiritual body and cannot become illusioned; additionally, illusion being a product of maya, is not allowed there–na yatra maya (Bhag. 2.9.10). They have free choice but but being in full knowledge and infallible they choose to use it properly and never wish to imitate the Lord.

A pure devotee of the Lord can never forget those lotus feet in any circumstance... (Bhag. 11.2.53, text) According to Srila Bhaktisiddhanta Sarasvati Thakura, we can understand from this verse that since none of the material facilities available in any of the universal planetary systems can distract a pure devotee of the Lord, such a devotee can never possibly fall or become inimical to the Lord's service. (Bhag. 11.2.53, purp. by disciples of Srila Prabhupada)In the spiritual world... no one wants to imitate the Lord in becoming the beneficiary. (Bhag. 1.15.25-6, purp.) In the spiritual world, there is no forgetfulness by the living entities, who are free from all kinds of contaminations resulting from the forgetful state of existence... the whole atmosphere of the spiritual world is called vidya, or full of knowledge. (Bhag. 2.6.21, purp.) . . . in that pure conscious state [in the spiritual world] the living entity does not forget that he is never the Lord, but that he is eternally the servitor of the Lord in transcendental love. (Bhag. 2.9.1, purp. last parag.) A pure living entity in his original spiritual existence is fully conscious of his constitutional position as an eternal servitor of the Lord. All souls who are situated in such pure consciousness are liberated, and therefore they eternally live in bliss and knowledge in the various Vaikuntha planets in the spiritual sky. (Bhag. 3.5.29, purp.) A nitya-mukta never forgets his position as the eternal servant of the Supreme Personality of Godhead. One who does not forget this position and knows that he is part and parcel of the Supreme Lord is nitya-mukta. (Bhag. 4.16.19, purp.) All the residents of Vaikunthaloka know perfectly well that their master is Narayana, or Krsna, and that they are all His servants. They are all self-realized souls who are nitya-mukta, everlastingly liberated. Although they could conceivably declare themselves Narayana or Visnu, they never do so; they always remain Krsna conscious and serve the Lord faithfully. Such is the atmosphere of Vaikunthaloka. (Bhag. 6.1.34-6, purp.) A man with full knowledge knows perfectly well that there cannot be any existence without Krsna. (Bhag.7.15.58, purp.)An exalted and pure devotee like Maharaja Ambarisa is in full awareness of Paramatma, Brahman, maya, the material world, the spiritual world, and how things are going on everywhere. (Bhag. 9.5.25, purp.)... he never forgets his eternal servitorship to Krsna. (Cc. Madhya-lila 20.118, purp.) . . .the nitya-siddhas are eternally Krsna conscious without any forgetfulness. (Nectar of Devotion, p. 205) [the nitya-mukta living entity] never forgets his eternal servitorship to Krsna. (Cc. Madhya-lila 20.118, purp.) The living beings in Vaikunthaloka are never forgetful of their identities: they are eternally cognizant of their relationship with God (Cc. Madhya-lila 5.22, purp.)Within this material world there are different grades of forms, and according to the grade, knowledge is proportionately manifested. For example, the knowledge in the body of a child is not as perfect as the knowledge in the body of an adult man. Everywhere there are different grades of living entities–in aquatic animals, in the plants and trees, in the reptiles and insects, in birds and beasts and in the civilized and uncivilized human forms of life. Above the human form of life there are demigods, Caranas and Siddhas on up to Brahmaloka, where Lord Brahma lives, and among these demigods there are always different grades of knowledge. But past this material world, in the spiritual sky, everyone is in full knowledge, and therefore all the living entities there are engaged in devotional service to the Lord, either in the Vaikuntha planets or in Krsnaloka. (Krsna Book, Ch 28)The description of the spiritual world... Suddha-sattva means simply goodness, pure goodness... And in pure goodness we can understand our constitutional position: we can understand what is God, what is creation, everything... So the living entities there, they are full of knowledge. Therefore they do not come into this material world. (661217CC.NY)

Root of forgetfullness is avidya, which is not present in the spiritual world. (cf. Cc. Madhya-lila 6.155)Cit means that he's full of knowledge. That is not in ignorance. This material happiness is in ignorance. And spiritual happiness is suddha-sattva. Suddha-sattva means pure goodness... Sattvam visuddham, visuddham vasudeva-sabditam. That is transcendental platform, and in that platform you can understand God. (690618SB.NV)In the spiritual world the form is sac-cid-ananda-vigraha. Every form is eternal, full of knowledge and full of bliss. That is the difference between material world and spiritual world. (760419BG.MEL)Nitya-siddhas means they never come in contact with this material world, and even if they come here for some business, they do not forget their position. That is nitya-siddha. Try to understand. (Bg. Lecture, July 14, 1973, London)

6c- References that the residents of the spiritual world are infallible

. . . and in the spiritual world every living entity is called infallible. (Bg. 15.16, text)Deathlessness, fearlessness and freedom from the anxieties of old age and disease exist in the kingdom of God. (Bhag. 2.6.19, text)The spiritual world... is especially meant for those who will never be reborn. (Bhag. 2.6.20, text)The Lord and His eternal servitors in the transcendental kingdom all have eternal forms which are auspicious, infallible, spiritual and eternally youthful. (Bhag. 2.6.18, purport) In the Padma Purana, Uttara-khanda, it is stated ...the three-fourths manifestation of God's creation... contains the highest perfectional stage of living conditions... It is the unalloyed manifestation of the energy of the Lord, without illusion as experienced here in the material world. (Bhag. 2.9.10, purport) The three-fourths part manifestation of God's creation... contains the highest perfectional stage of living conditions... everything in the transcendental world is everlasting, full of knowledge and bliss without any deterioration. (720426SB.TOK)The Lord has His internal energy also, which has another creation known to be the Vaikunthalokas, where there is no ignorance, no passion, no illusion and no past and present. With a poor fund of knowledge one may be unable to understand the existence of such things as the Vaikuntha atmosphere, but that does not nullify its existence. (Bhag. 2.9.10, purport)

6d- References that residents of the spiritual world are pure devotees

In the spiritual sky there are spiritual planets known as Vaikunthas, which are the residence of the Supreme Personality of Godhead and His pure devotees. (Bhag. 3.15.13, text.)... Vaikuntha planets, in each of which the Supreme Personality of Godhead... enjoys Himself in the association of unlimited numbers of pure devotee associates. (Bhag. 2.2.31, purp.)The inhabitants of Vaikuntha... are pure devotees. (Bhag. 3.15.17, purp.)

6e- References that pure devotees (such as the residents of the spiritual world) have no personal desires (for sense gratification).

In the Vaikuntha planets all the residents are similar in form to the Supreme Personality of Godhead. thay all engage in devotional service to the Lord without desires for sense gratification. (Bhag. 3.15.14, text)In Vaikunthaloka there is no occupation but the service of the Lord, and this service is not rendered with a purpose. Although every service has a particular result, the devotees never aspire for the fulfillment of their own desires; their desires are fulfilled by rendering transcendental loving service to the Lord. (Bhag. 3.15.14, purport) ... Such transcendental birds stop their own singing simply to hear the glories of the Lord. (Bhag. 3.15.18, text)This verse reveals the absolute nature of Vaikuntha. There is no difference between the birds there and the human residents... The special feature of Vaikunthaloka is that there is no question of sense gratification. (Bhag. 3.15.18, purp.)The inhabitants of Vaikuntha... although crowded by their consorts... cannot be stimulated to passion. (Bhag. 3.15.20, text)The men are so absorbed in Krsna consciousness that the beautiful bodies of the women cannot attract them... the residents of Vaikuntha have a better standard of pleasure, so there is no need of sex pleasure. (Bhag. 3.15.20, purp.)A pure devotee of the Lord can never forget those lotus feet in any circumstance. He will not give up his shelter at the lotus feet of the Lord for a single moment-indeed, not for half a moment-even in exchange of the benediction of ruling and enjoying the opulence of the entire universe. (Bhag. 11.2.53, text)

Desireless means... to be conscious of one's actual position and thus desire satisfaction only [of] the Supreme Lord. Srila Jiva Gosvami has explained this desirelessness as bhajaniya-parama-purusa-sukha-matra-sva-sukhatvam in his Sandarbha. This means that one should feel happy only by experiencing the happiness of the Supreme Lord. ... the spirit of akamah [desirelessness] is fully exhibited in the spiritual world. (Bhag. 2.3.10, purport). The inhabitants of Vaikuntha... are pure devotees. They consider glorification of the Lord more important than their own sense gratification. In the Vaikuntha planets there is no question of sense gratification... The inhabitants of Vaikuntha give first preference to the service of the Lord, not their own sense gratification. Serving the Lord in transcendental love yields such transcendental pleasure that, in comparison, sense gratification is counted as insignificant. (Bhag. 3.15.17, purp.)In the spiritual world one has no desire other than to please the senses of the Supreme Personality of Godhead. (Cc. Madhya 19.155, purp.)Everyone tried to satisfy Krsna–even the cows, the flowers, the fruits, and the water of Vrndavana. This is because everything in Vrndavana is spiritual; nothing is material. (Teachings of Queen Kunti, Chapter 25, Unalloyed Devotion) The Vrndavana-lila of Krsna is the perfect presentation of the Supreme Personality of Godhead. He's simply enjoying. And all the inhabitants of Vrndavana, the gopis, the cowherd boys, Maharaja Nanda, Yasoda, everyone is simply anxious how to make Krsna happy. They have no other business. The inhabitants of Vrndavana has no other business than to satisfy Krsna, and Krsna has no other business. Yasoda-nandana brajajana-rajana. He's acting as the little son of Yasoda, and His only business is how to please the inhabitants of Vrndavana. [710217CC.GOR]

Rupa Goswami has given us the definition of pure devotional service as being anyabhilasita-sunyam, or without desires other than service to please Krsna. Jiva Goswami comments that the word used here is anyabhilasita which means "the habit of acting under extraneous desires which are semi-natural with the person involved." So uttama-bhakti means not only "absence of extraneous desires," but also the complete absence of the very nature from which such extraneous desires arise. Bhaktivinode Thakura corroborates this in his booklet "Bhakti-tattva-viveka " in his analysis of bhakti-abasa. Therein he states that in the [nitya-mukta ] liberated state "the jiva remains free from any material designation and hence within him there is no opportunity for the marginal characteristics of bhakti to exist."

Additionally, Visvanatha Cakravartipada in his Sri Bhakti-rasamrta-sindhu-bindu has defined the svarupa-laksana(intrinsic characteristic) of uttama-bhakti [as possessed by the residents of the spiritual world] as involving activities favorable to Sri Krsna [anukulyena krsnanusilanam ] and the tatastha-laksana (extrinsic characteristic) of uttama-bhakti is described in the first line of the same verse, anyabhilasita-sunyam: uttama bhakti is devoid of all desires other than to please Sri Krsna.

References to Pure devotion

Pure devotee means he has no other desire, no material desire. Anyabhilasita-sunyam, zero. 740325BG.BOMPure devotee of Krsna. They have no other desire. Anyabhilasita-sunyam. They have no other desire. 740926SB.CALWhat is that pure devotee? Anyabhilasita-sunyam... This is pure devotion: no other desire... 741019SB.MAYAnyabhilasita-sunyam. Anya. Anya means other than Krsna's service. They have made all, everything zero. We don't want all these things. We simply want to serve Krsna. 720524SB.LAWhat is that pure devotional service? anyabhilasita-sunyam... No other desire than to please Krsna.710727SB.NYWho is a pure devotee? anyabhilasita-sunyam... Pure devotion is anukulyena krsnanu-silanam: simply take to such work and activities which will favorably dispose Krsna. 710410LE.BOMAnya-bhilasa. Anya means "other than Krsna." Anyabhilasita-sunyam, being completely freed from any other desires 740111mw.la

6f- The residents of the spiritual world are all suddha-sattva/cinmaya-rasa

Which is directly under the protection of My spiritual energy of unadulterated bliss. That is the ultimate perfectional goal of the living entity. (Bhag. 3.27.28-29, text)The Lord's abode, name, fame, entourage, etc., are of the same transcendental quality, and how this transcendental quality differs from the material world is explained herewith in this verse. (Bhag. 2.2.17, purp.) Nitya-mukta means they never come in this material world... They are in the spiritual form, ananda-cinmaya-rasa,enjoying always spiritual bliss in the association of Krsna. (Bhag. June 19, 1972, Los Angeles) In Bhagavat-sandarbha text 75-78, Sri Jiva describes that the Lord's associates have transcendental bodies, possess qualities identical to those of the Lord, they are beyond the influence of time, are all suddha-sattva in nature, eternal, immutable... etc

The Lord and His devotees reside in the Vaikuntha planets, and they are of the same transcendental quality, namely, suddha-sattva, the mode of pure goodness. (Bhag. 3.15.15, purp.)In the spiritual sky... suddha-sattva, which is a pure spiritual energy that sustains all the Vaikuntha planets with the full opulences of knowledge, wealth, prowess, etc. (Cc. Adi-lila 5.41)Everything in the Goloka Vrndavana planet is a spiritual expansion of sac-cid-ananda. Everyone there is of the same potency–ananda-cinmaya-rasa. The relationship between the Supreme Personality of Godhead and His servitor is cinmaya-rasa. Krsna and His entourage and paraphernalia are of the same cinmaya potency. (Cc. Madhya-lila 19.154, purp.)

References describing Suddha-sattva

... description of the spiritual world... Suddha-sattva. Suddha-sattva means simply goodness, pure goodness, without any tinge of passion and ignorance... And in pure goodness we can understand our constitutional position: we can understand what is God, what is creation, everything. (661217CC.NY)Spiritual happiness is suddha-sattva. Suddha-sattva means pure goodness. In the material world there are three stages: ignorance, passion and goodness. The goodness platform is very nice in the material world, but there is another platform, which is called suddha-sattva. Sattvam visuddham, visuddham vasudeva-sabditam. That is transcendental platform, and in that platform you can understand God. (690618SB.NV)The total exhibition of these potencies [ sandhini, samvit and hladini ] is called visuddha-sattva. (Cc. Adi 4.62)

Devotees are Most Dear to the Lord

He comes under the control of His devotees. (Bhag. 10.9.19, text) …certainly conquer Your Lordship. (Bhag. 10.14.3, text) I am completely under the control of My devotees. (Bhag. 9.4.63, text) The pure devotees . . . bring Me under their full control. (Bhag. 9.4.66, text) The pure devotee is always within the core of My heart. (Bhag. 9.4.68, text) How can I give up such devotees at any time? (Bhag. 9.4.65, text)

Addit

7- All examples of apparent falldowns of nitya-parsadas from the eternal lila of the Lord cited by proponents of the "fall theory" are not actual falldowns. Tulasi is not an ordinary living entity. It is mentioned many times in sastra and in Srila Prabhupada's purports (pertinent quotes included within this presentation) that the descent of the Lord's nitya-parsadas is for the purpose of His lila and is not in the same category as the appearance of the nitya-baddhaliving entities. Nor is the descent of Tulasi an example of a resident of the spiritual world becoming envious of Krsna. It is a pastime under the influence of yogamaya not maha-maya.

The example of Kala Krsnadasa is inappropriate since he was already in the material world. He is not mentioned in Gaura-Gannodesa-dipika as being Krsna parsada. Furthermore, Sri Caitanya Mahaprabhu did not allow him to fall away but protected him and kept him with Him for a year. Kala Krsnadasa was then given the shelter of Nityananda Prabhu and the nectarean service of informing Mother Saci and the residents of Navadvipa of the Lords South Indian tour in great detail.

Other so-called examples of falldown from spiritual positions, that have been cited, are in each case a special arrangement by the Lord—spiritually situated devotees were simply taking part in the Lord's transcendental lila.Citraketu did not fall into material life. It is clear from his prayers to the Lord (as Vrtrasura) that he was still very much an exalted devotee, that his bhakti was not covered, and commentators have explained that this [apparent falldown] was a special favor of the Lord for it increased his attachment to the Lord. Srila Prabhupada explains very clearly that Jaya and Vijaya's fall was a special arrangement of the Lord for His lila (Bhag. 3.16.26-27, purp.). Jiva Gosvami writes in Priti-sandarbha, 7, that when Jaya and Vijaya became demons, within they knew themselves and kept their spiritual form.

The fall of Bharata Maharaja was also special as he was protected by the Lord. Even in the body of a deer and later as an apparently incoherent Jada Bharat he remembered his past experiences and Krsna consciousness and perfected himself in the next life.

Srila Visvanatha Cakravarti Thakura, in this regard, writes in his commentary on Srimad-Bhagavatam 10.2.33,

Even if they fall, they become more attached to You, just as when King Citraketu, Bharata Maharaja and King Indradyumna had a so-called fall down. In their fallen forms, such as Vrtrasura [previously King Citraketu], their love multiplied hundreds of times. Therefore, the fall of a devotee causes his love to increase.

In Srimad-Bhagavatam, text 10.2.33, it is stated that devotees do not fall like non-devotees for the Lord protects them. In the purport Srila Prabhupada writes,

In history there are many instances of devotees like Citraketu, Indradyumna and Maharaja Bharata who circumstantially fell down but were still protected. Maharaja Bharata, for example, because of his attachment to a deer, thought of the deer at the time of death, and therefore in his next life he became a deer (yam yam vapi smaran bhavam tyajaty ante kalevaram ). Because of protection by the Supreme Personality of Godhead, however, the deer remembered his relationship with the Lord and next took birth in a good brahminical family and performed devotional service (sucinam srimatam gehe yoga-bhrasto 'bhijayate ). Similarly, Citraketu fell down and became a demon, Vrtrasura, but he too was protected.

8- The theory that one can become illusioned and fall introduces imperfection in the [infallible] spiritual world—this is Mayavada philosophy. It derides the concept of the Lord's perfect abode. It is stated explicitly that the spiritual world is a manifestation of the Lord's internal pleasure potency, svarupa-sakti, the Lord's most powerful potency. [cf section 6f]

Srila Prabhupada states, "It is a most ludicrous argument to say that the Supreme Lord is overpowered by His own material energy." (Bhag. 3.7.9, purp.) This is the conception of the impersonalists who think that a portion of the Lord's svarupa sakti, the Lord's most powerful sakti, can be covered by maya—that maya can cover brahman.Actually, the fall theory is worse than Mayavada for it suggests that not only brahman but Parabrahman may be covered by maya.

It is stated in Bhag. 2.5.13 that maya never appears in front of the Lord, therefore it is apparent that those who are situated on the front side of the Lord, the pure devotees, are never effected by maya. Are we to suggest that the Lord's internal potency is fallible and imperfect? Many references attest to the invincibility of the Lord's internal potency. That the superior energy of the Lord (svarupa-sakti ) can be overwhelmed by the inferior energy of the Lord (maya-sakti ) is not supported anywhere by sastra or by any acaryas. Yet, even disregarding the direct statement of the Srimad-Bhagavatam 2.9.10, that maya cannot enter the spiritual world, this theory [that all jivas in the material world come by falldown from the spiritual world] requires that the eternal associates of Krsna be influenced by mayawhile in the spiritual world, in order for them to become illusioned. For "the living entity cannot be forgetful of his real identity unless influenced by the avidya potency." (Bhag. 3.7.5, purp.) Certainly it is considered an imperfection of the spiritual world that one firmly situated under the personal protection of the divine internal potency of the Lord and ecstatically engaged in the Lord's loving transcendental service in "the highest perfectional stage of living conditions," (Bhag. 2.9.10, purport), can fall from that to repeated hellish and degraded lives of birth and death.

Are we to accept that uncountable formerly self-realized living entities, billions is just an acre of countryside, all became envious and fell from the bliss of the Lord's personal association? Perhaps Vaikuntha should then be named Sakuntha, the abode of anxiety.

evam vadanti rajarsersayah ke ca nanvitahyat sva-vaco virudhyetanunam te na smaranty uta

Such is the account given by some sages, O wise King, but those who speak in this illogical way are contradicting themselves, having forgotten their own previous statements. (Bhag. 10.77.30, text)

JIVAS and the MARGINAL PLANE

:

According to the Bhaktivedanta purport on Srimad Bhagavatam 3.16.26:

"The conclusion is that no one falls from the spiritual world, or Vaikuntha planet, for it is the eternal abode."

BRHADARANYAKA UPANISAD states the following about the marginal position of the jiva:

tasya va etasya purusasya dve eva sthane bhavataidam ca paraloka-sthanam ca sandhyam trtiyam

svapna-sthanam tasmin sandhye sthane tisthan eteubhe sthane pasyati idam ca paraloka-sthanam ca

"The jiva-purusa should inquire about two locations, the material world and the spiritual world. The jiva is situated in a third position, called svapna sthana, on the border between these two places. Situated in this marginal place, he can see both the material and spiritual worlds". (Brhadaranyaka Upanisad 4.3.9)

tad yatha maha matsya ubhe kule'nusancarati purvam ca param caivam

evayam purusa etav ubhav antavanusancarati svapnantam ca buddhantam ca

"Just as a large fish living in the river wanders from one bank to the other, so the jiva is of similar quality, and is equipped to wander in the Karana waters between the material and spiritual worlds (svapnanta and buddhanta)." (Brhadaranyaka Upanisad 4.3.18)

JIVA GOSVAMI writes in his commentary to Sri Brahma-samhita 5.21 and quotes Sri Narada-pancaratra:

yat-tatastham tu cid rupam sva-samvedyad vinirgatamranjitam guna ragena sa jiva iti kathyate

"Although spiritual and conscious by nature, the jiva lives on the border between the spiritual and material worlds. When it chooses to enter the material world, it becomes contaminated by the modes of nature. That is said to be the spirit soul."BHAKTIVINODA THAKURA writes the following in numerous books:

ubhaya-kula dekhite dekhite bhogecchara udaya haile tahara cit-surya-svarupa krsna haite bahirmukha haya

"The moment that the jivas desire to enjoy independently while gazing at the two banks of the river, they become averse to Krsna, who is like the sun."

tini cit u jadera sandhi-sthale tatastha-sakti-karttrka prakatita haiya sei sthana haite cijjagata u mayika-jagata ubhaya sthana dekhite lagilen. Ektu bhagavaj jnanakrsta haiya yahara sei jnana-samsarga-prasanga cidabhilasi hailen, tahara nitya-bhagavadusmukhata-prayukta cicchakti-vilasagata-hladini-bala-prapta haiya krsna-parsada-rupe cijjagate nita hailen. Yahara svecchakrame anyaparsvasthita mayate mohita haiya lobha karilam, tahara mayakarttrka ahuta haiya mayika jagate akrsta haoyaya mayadisa karanarnavasayi purusavatara-karttrka jada-jagate niksipta hailen.

Iha kevala tahadera nitya bhagavadvaimukhyera phala. Maya-madhyagata ihavamatra mayavrtti avidya tahadigke lipta kavila. Avidyalipta haiya tahate abhinivesa karate avidya-bandh karme cakre padilena. Esthale karma-phala-bhoji paksira sahita tahadera tulana haila.

"The jiva appeared by the marginal energy at the dividing line between spirit and matter. From that position, he began to gaze at the spiritual and material worlds. Those jivas who were attracted somewhat to realization of the Supreme Person became desirous of the spiritual realm because of that contact of knowledge. They then obtained strength from the hladini potency of the abundant cit sakti, which made them favorable to the Lord eternally, and they were brought into the spiritual world as associates of the Lord. Those who, by their own free will, became bewildered and became greedy for maya situated on the opposite side, being beckoned by maya, then became attracted to the material universe, and were thrown in the universe by Karanarnavasayi Visnu, the controller of maya. That was but the result of their eternal aversion to the Supreme Lord. The moment they entered the material realm, they became overcome by ignorance, the function of maya. Overcome by ignorance, they fell into the wheel of binding karma in order to become fully absorbed in their task." (Mahaprabhura-siksa ch.7)

"It should be understood that the jiva soul is neither produced of this material world, nor created in the transcendental world. They are originated from the marginal line between the transcendental and mundane spheres." (Tattva Viveka 2.4,page 55)

"Among the unlimited potencies of Sri Krsna, there is one known as tatastha-sakti (border-potency). From that sakti comes out the jiva-souls remaining at the junction of the two worlds, viz., the transcendental and the mundane ones, may contact them both. In its composition it is only the atomic cit (pure sentience) . . . On account of the purity in its composition, it has got the capacity for being the eternal denizen with divine bliss in the transcendental power." (Jaiva Dharma, chapter 4)

"A jiva is a spark of the eternal consciousness. A jiva is first situated on the line of demarcation between the material world and the spiritual world. There those jivas who do not forget their relation with Krsna derive the power of consciousness and are drawn into the spiritual world, they come in eternal touch with Krsna and enjoy beatitude arising from the worship of Krsna. And those who forget Krsna and give themselves up to maya's enjoyments, maya with her own force draws them into herself. It is from that very moment that we fall into the misery of this world." (Jaiva Dharma, chapter 7)

"The semblance or dim reflection of the internal Cit-potency is the jiva-sakti (potency) or tatastha-sakti stationed in between cit-jagat and a-cit-jagat or mayika-jagat whereas the shadow or perverted reflection of that internal cit potency is the maya-sakti or external a-cit potency. All the jivas emanate from the tatastha-sakti of God and accordingly the mundane worlds emanate from the maya-sakti of God." (Bhagavat-arka Marici-mala,chap. 1, Intro)

"The jiva-souls are emanated from the jiva-sakti of Sri Krsna and they are spiritual but atomic. In the very self of the jiva-soul or in his constitution practically there remains no maya. As jiva-souls are atomic in size and being emanated from the tatastha-sakti of Sri Krsna (viz. from the intermediary-potency which exists in between cit-jagat and mayika-jagat) jiva-soul is liable to be subjected to maya when he becomes averse to his constitutional right of serving the Lord. Jiva-soul in bondage misconstrues himself as the doer and enjoyer, therefore is affinated to the adopted bodies that are provided by prakrti. A jiva by dint of spiritual virtue may possess steadfast devotion to Sri Krsna and getting rid of worldly affinity goes back to the abode of bliss." (Bhagavat-arka Marici-mala, ch. 7, text 34, purport)

"The constituent particles, in the form of pencils of effulgence of Maha-Visnu are manifest as the individual souls (jivas)." (Brahma-samhita 10, purp.)

"The cit-potency of God is boundless, so is His maya-potency also enormous; between them are the innumerable minute jivas. The Jivas emanate from the tatastha-sakti (border potency) of Sri Krsna; so is the nature to tatastha (border potency) of Sri Krsna." (Jaiva Dharma, chapter 15)

"The root of all actions is the desire for acts, the root of which again is avidya. Avidya is the name for the forgetfulness of soul's essential nature that 'I am Krsna's servant.' This avidya did not commence within the course of the mundane time. That root of karma of the jiva arose when he was at the tatastha position. As such, the beginning of karma is not to be traced within mundane time, and, on that account karma is beginning-less." (Jaiva Dharma)

"There are two types of jivas liberated from maya, nitya-mukta, eternally liberated, and baddha-mukta, those who were bound but became liberated. The jivas who were never bound by maya are called nitya-mukta. The nitya-muktas are also of two types, aisvarya gata nitya mukta and madhurya gata nitya mukta. The former are the associates of Lord Narayana in Vaikuntha and are the atomic particles from Mula Sankarsana. The latter are the associates of Lord Krsna in Goloka. They are the atomic particles of Sri Baladeva situated in Goloka Vrndavana." (Jaiva-Dharma, Chapter 17)

BHAKTISIDDHANTA SARASVATI THAKURA has written on the nature of jiva as follows:

"Before acquiring material designations, the living entity is supremely pure. Even though he is not engaged in serving the Supreme Lord, he remains situated in the neutral position of santa-rasa due to his marginal nature. Though the living entity born from the marginal potency does not at that time exhibit a taste for serving the Lord due to a lack of knowledge of self-realization, his direct propensity of serving the Supreme Lord nevertheless remains within him in a dormant state. Though the indirect propensity of material enjoyment, which is contrary to the service of the Lord, is not found in him at that time, indifference to the service of Hari and the seed of material enjoyment, which follows that state of indifference, are nevertheless present within him. The living entity, who belongs to the marginal potency, cannot remain indifferent forever by subduing both devotional and non-devotional propensities. He therefore contemplates unconstitutional activities from his marginal position. As a sleeping person dreams that he is active in the physical world without actually being involved in activities, when the dormant indifferent living entity of the marginal potency exhibits even a little apathy to the service of the Supreme Lord and situates himself in a neutral, unchanging condition for even a little time, he is infected by impersonalism. That is why the conditioned soul desires to merge in the impersonal Brahman, thus exhibiting his mind's fickle nature. But due to neglecting the eternal service of the Lord and thereby developing the quality of aversion to the Lord, he cannot remain fixed in that position. In this way aversion to the Lord breaks his concentration of mind and establishes him as the master of this world of enjoyment.

"Due to being situated in the marginal position, living entities who are averse to Hari assume the nature of mixed consciousness; in other words, when the marginal energy living entities mix with the external energy, they consider themselves the enjoyers and then enter the material world. The cause of the spirit soul's coming to live in this world in aversion to Krsna is his misuse of his free will. When this aversion becomes strong, the living entities accept a material mind and body in order to enjoy the temporary material world and thus come under the control of fruitive reactions. And when, on the strength of pious activities, they become transcendental to the varnasrama principles, which distinguish superior and inferior behavior in this world, they become paramahamsas by perfecting themselves through sadhana. Those who become paramahamsas are the Hari-janas. And those who fall from the platform of paramahamsa and engage in fruitive

activities while associating with matter are situated on the platform of varnasrama. (From 'Brahmana & Vaisnava')

"Lying in between the cit (internal spiritual) and acit (external deluding cosmic) potencies of the Lord, the jiva souls are freed from the shackles of the triple qualities of maya by the loving service to the Supreme Lord Sri Krsna." (From the essay - Sri Krsna)

"Jivas are of two kinds - (1) Nitya-Mukta (eternally free), (2) Nitya-Baddha (eternally enslaved). Free jivas are never enslaved. They are serving the Supreme God in five different functions in His eternal blissful abode, where there is no change, no destruction, no misery. Jiva, once entered there never comes back here. The inconceivably narrowest line of demarcation between land and water or the line where land and water meet is called 'tata'; so also the meeting line of the cit world or the eternal abode of the Supreme Lord and the acit world or the tata region of Maya is called tata. The power of the Supreme Lord displayed at the tata is known as the tatastha (lying at the tata) or marginal power. All the jivas being the display of this power, have the inherent oscillating tendency and capability of going to the cit or the acit world. Tata not being a resting place, jivas must go this side or that; those preferring the acit, fell into the clutches of the octopus Maya, when these mortal costumes of mind and body were put on him as a punishment. The satanic frenzy in which the jiva dislikes the blissful and eternal service of his Master and prefers to quench his thirstful desires of enjoying matter, opens before him a perpetual spring of liquid fire and poison at which he begins to drink deep. Thus in going to lord it over Maya, jiva became enslaved by her." (Vaisnavism -Real and Apparent)

From Brhadaranyka-sruti 2.1:

yathagneh ksudra visphurlinga vyuccharantievam eva asmad atmanah sarve lokah sarve devah sarvani bhutani vyuccharanti

"Just as many tiny sparks are emitted from a blazing fire, similarly many varieties of minute living entities are produced from the Supreme Lord. This living entity has option to either stay in the material world or attain the spiritual world, he is in the middle position at the demarcation between these two worlds and has equal opportunity to go to either of these worlds. This marginal position can be described for more clarity: Just as a huge fish can move either to one bank or the opposite bank, similarly the living entity, from his MARGINAL POSITION can go either to the material or spiritual worlds, and is dependent on whether he is dreaming (in illusion) or awake in knowledge. The word 'tatastha' is further examined. The boundary between the land and the water is called the bank (tatastha). This is usually a narrow strip so minute that it cannot be seen with a naked eye. If we compare the spiritual world to the ocean and the material world to be the land, that minute strip or boundary is the corresponding position of the living entity. Both these worlds are huge in comparison to the minute living entity. Thus in the middling position being the marginal energy, partial characteristics of both sides are present in the living entity. By proper spiritual cultivation, he can be spiritualized or conversely in being ignorant, can fall into the material whirlpool. Originally, the living entity is constituted of spiritual elements, not material. Nevertheless, it can be overcome by the force of material attraction. Without the association of pure devotees, the living entity cannot be released from his precarious position. In Caitanya-caritamrta is described how the living entities, though minute sparks of the Supreme, are either bonded or eternally liberated." (Bhakti Siddhanta Sara - Essence of Pure Devotion, ch -Yogamaya & Mahamaya)

."

SB 2.5.14

TEXT 14

TEXT

d]VYa& k-MaR c k-al/ê Sv>aavae Jaqv Wv c )

vaSaudevaTParae b]øà caNYaae_QaaeR_iSTa TatvTa" )) 14 ))

dravyaà karma ca kälaç ca

svabhävo jéva eva ca

väsudevät paro brahman

na cänyo 'rtho 'sti tattvataù

SYNONYMS

dravyam—the ingredients (earth, water, fire, air and sky); karma—the interaction; ca—and; kälaù—eternal time; ca—also; sva-bhävaù—intuition or nature; jévaù—the living being; eva—certainly; ca—and; väsudevät—from Väsudeva; paraù—differentiated parts; brahman—O brähmaëa; na—never; ca—also; anyaù—separate; arthaù—value; asti—there is; tattvataù—in truth.

TRANSLATION

The five elementary ingredients of creation, the interaction thereof set up by eternal time, and the intuition or nature of the individual living beings are all differentiated parts and parcels of the Personality of Godhead, Väsudeva, and in truth there is no other value in them.

PURPORT

This phenomenal world is impersonally the representation of Väsudeva because the ingredients of its creation, their interaction and the enjoyer of the resultant action, the living being, are all produced by the external and internal energies of Lord Kåñëa. This is confirmed in the Bhagavad-gétä (7.4-5). The ingredients, namely earth, water, fire, air and sky, as well as the conception of material identity, intelligence and the mind, are produced of the external energy of the Lord. The living entity who enjoys the interaction of the above gross and subtle ingredients, as set up by eternal time, is an offshoot of internal potency, with freedom to remain either in the material world or in the spiritual world. In the material world the living entity is enticed by deluding nescience, but in the spiritual world he is in the normal condition of spiritual existence without any delusion. The living entity is known as the marginal potency of the Lord. But in all circumstances, neither the material ingredients nor the spiritual parts and parcels are independent of the Personality of Godhead Väsudeva, for all things, whether products of the external, internal or marginal potencies of the Lord, are simply displays of the same effulgence of the Lord, just as light, heat and smoke are displays of fire. None of them are separate from the fire—all of them combine together to be called fire; similarly, all phenomenal manifestations, as well as the effulgence of the body of Väsudeva, are His impersonal features, whereas He eternally exists in His transcendental form called sac-cid-

änanda-vigrahaù [Bs. 5.1], distinct from all conceptions of the material ingredients mentioned above.

paniñad 1.3). Anyone who is a devotee of the Lord knows about the Lord to some extent, and devotional service to the Lord makes him able to know everything by the grace of the Lord.

Although a devotee may apparently express himself to be ignorant, he is full of knowledge in every intricate matter.

SB 3.7.9TEXT 9TEXT

MaE}aeYa ovacSaeYa& >aGavTaae MaaYaa YaàYaeNa ivåDYaTae )

wRìrSYa ivMau¢-SYa k-aPaR<YaMauTa bNDaNaMa( )) 9 ))maitreya uväca

seyaà bhagavato mäyäyan nayena virudhyateéçvarasya vimuktasya

kärpaëyam uta bandhanamSYNONYMS

maitreyaù uväca—Maitreya said; sä iyam—such a statement; bhagavataù—of the Personality of Godhead; mäyä—illusion; yat—that which; nayena—by logic; virudhyate—becomes

contradictory; éçvarasya—of the Supreme Personality of Godhead; vimuktasya—of the ever liberated; kärpaëyam—insufficiency; uta—as also, what to speak of; bandhanam—bondage.

TRANSLATIONÇré Maitreya said: Certain conditioned souls put forward the theory that the Supreme

Brahman, or the Personality of Godhead, is overcome by illusion, or mäyä, and at the same time they maintain that He is unconditioned. This is against all logic.

PURPORTSometimes it appears that the Supreme Personality of Godhead, who is one hundred percent

spiritual, cannot be the cause of the illusory potency which covers the knowledge of the individual soul. But factually there is no doubt that the illusory, external energy is also part

and parcel of the Supreme Lord. When Vyäsadeva realized the Supreme Personality of Godhead, he saw the Lord along with His external potency, which covers the pure knowledge of the individual living entities. Why the external energy acts in this way may be considered

as follows, as analyzed by great commentators like Viçvanätha Cakravarté Öhäkura and Çréla Jéva Gosvämé. Although the material, illusory energy is distinct from the spiritual energy, it is one of the many energies of the Lord, and thus the material modes of nature (the mode of goodness, etc.) are surely qualities of the Lord. The energy and the energetic Personality of

Godhead are not different, and although such energy is one with the Lord, He is never overpowered by it. Although the living entities are also parts and parcels of the Lord, they are

overcome by the material energy. The inconceivable yogam aiçvaram of the Lord, as mentioned in Bhagavad-gétä (9.5), is misunderstood by the froggish philosophers. In order to support a theory that Näräyaëa (the Lord Himself) becomes a daridra-näräyaëa, a poor man,

they propose that the material energy overcomes the Supreme Lord. Çréla Jéva Gosvämé and Çréla Viçvanätha Cakravarté Öhäkura, however, offer a very nice example in explanation.

They say that although the sun is all light, the clouds, darkness and snowfall are all part and parcel of the sun. Without the sun there is no possibility of the sky's being overcast with

clouds or darkness, nor can there be snowfall on the earth. Although life is sustained by the sun, life is also disturbed by darkness and snowfall produced by the sun. But it is also a fact that the sun itself is never overcome by darkness, clouds or snowfall; the sun is far, far away from such disturbances. Only those who have a poor fund of knowledge say that the sun is

covered by a cloud or by darkness. Similarly, the Supreme Brahman, or the Parabrahman, the Personality of Godhead, is always unaffected by the influence of the material energy,

although it is one of His energies (paräsya çaktir vividhaiva çrüyate [Cc. Madhya 13.65, purport]).

There is no reason to assert that the Supreme Brahman is overpowered by the illusory energy. The clouds, darkness and snowfall can cover only a very insignificant portion of the sun's

rays. Similarly, the modes of material nature may react upon the raylike living entities. It is the misfortune of the living entity, certainly not without reason, that the influence of the

material energy acts on his pure consciousness and eternal bliss. This covering up of pure consciousness and eternal bliss is due to avidyä-karmä-saàjïä, the energy which acts on the

infinitesimal living entities who misuse their minute independence. According to Viñëu Puräëa, Bhagavad-gétä and all other Vedic literatures, the living entities are generated from the taöasthä energy of the Lord, and thus they are always the energy of the Lord and are not

the energetic. The living entities are like the sun's rays. Although, as explained above, there is no qualitative difference between the sun and its rays, the sun's rays are sometimes

overpowered by another energy of the sun, namely by clouds or by snowfall. Similarly, although the living entities are qualitatively one with the superior energy of the Lord, they

have the tendency to be overpowered by the inferior, material energy. In the Vedic hymns it is said that the living entities are like the sparks of a fire. The sparks of fire also are fire, but the burning potency of the sparks is different from that of the original fire. When the sparks fly out of touch with the original fire, they come under the influence of a nonfiery atmosphere; thus they maintain the potency to be again one with the fire as sparks, but not as the original fire. The sparks can everlastingly remain within the original fire as its parts and parcels, but

the moment the sparks become separated from the original fire, their misfortunes and miseries begin. The clear conclusion is that the Supreme Lord, who is the original fire, is never

overpowered, but the infinitesimal sparks of the fire can become overpowered by the illusory effect of mäyä. It is a most ludicrous argument to say that the Supreme Lord is overpowered

by His own material energy. The Lord is the master of the material energy, but the living entities are in the conditioned state, controlled by the material energy. That is the version of Bhagavad-gétä. The froggish philosophers who put forward the argument that the Supreme

Lord is overpowered by the material mode of goodness are themselves illusioned by the same material energy, although they think of themselves as liberated souls. They support their arguments by a false and laborious jugglery of words, which is a gift of the same illusory energy of the Lord. But the poor froggish philosophers, due to a false sense of knowledge,

cannot understand the situation.In the Sixth Canto, Ninth Chapter, thirty-fourth verse, of the Çrémad-Bhägavatam it is stated:

duravabodha iva taväyaà vihära-yogo yad açaraëo 'çaréra idam anavekñitäsmat-samaväya ätmanaivävikriyamäëena saguëam aguëaù såjasi päsi harasi.

Thus the demigods prayed to the Supreme Lord that although His activities are very difficult to understand, they can still be understood to some extent by those who sincerely engage in the transcendental loving service of the Lord. The demigods admitted that although the Lord

is apart from the material influence or creation, He nevertheless creates, maintains and annihilates the complete cosmic manifestation by the agency of the demigods.

One's devotional service is spoiled when he becomes too entangled in the following six activities: (1) eating more than necessary or collecting more funds than required; (2) overendeavoring for mundane things that are very difficult to obtain; (3) talking unnecessarily

about mundane subject matters; (4) Practicing the scriptural rules and regulations only for the sake of following them and not for the sake of spiritual advancement, or rejecting the rules and regulations of the scriptures and working independently or whimsically; (5) associating with worldly-minded persons who are not interested in Kåñëa consciousness; and (6) being greedy for mundane achievements.

PURPORT

Human life is meant for plain living and high thinking. Since all conditioned living beings are under the control of the Lord's third energy, this material world is designed so that one is obliged to work. The Supreme Personality of Godhead has three primary energies, or potencies. The first is called antaraìga-çakti, or the internal potency. The second is called taöastha-çakti, or the marginal potency. The third is called bahiraìga-çakti, or the external potency. The living entities constitute the marginal potency, and they are situated between the internal and external Potencies. Being subordinate as eternal servants of the Supreme Personality of Godhead, the jévätmäs, or atomic living entities, must remain under the control of either the internal or external potency. When they are under the control of the internal potency, they display their natural, constitutional activity—namely, constant engagement in the devotional service of the Lord. This is stated in Bhagavad-gétä (9.13):

mahätmänas tu mäà pärtha

daivéà prakåtim äçritäù

bhajanty ananya-manaso

jïätvä bhütädim avyayam

"O son of Påthä, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, original and inexhaustible."

The word mahätmä refers to those who are broadminded, not cripple-minded. Cripple-minded persons, always engaged in satisfying their senses, sometimes expand their activities in order to do good for others through some "ism" like nationalism, humanitarianism or altruism. They may reject personal sense gratification for the sense gratification of others, like the members of their family, community or society—either national or international. Actually all this is extended sense gratification, from personal to communal to social. This may all be very good from the material point of view, but such activities have no spiritual value. The basis of such activity is sense gratification, either personal or extended. Only when a person gratifies the senses of the Supreme Lord can he be called a mahätmä, or broadminded person.

In the above-quoted verse from Bhagavad-gétä, the words daivéà prakåtim refer to the control of the internal potency, or pleasure potency, of the Supreme Personality of Godhead. This pleasure potency is manifested as Çrématé Rädhäräëé, or Her expansion Lakñmé, the goddess of fortune. When the individual jéva souls are under the control of the internal energy, their only engagement is the satisfaction of Kåñëa, or Viñëu. This is the position of a mahätmä. If one is not a mahätmä, he is a durätmä, or a cripple-minded person. Such mentally crippled durätmäs are put under the control of the Lord's external potency, mahämäyä.

Indeed, all living entities within this material world are under the control of mahämäyä, whose business is to subject them to the influence of threefold miseries: adhidaivika-kleça (sufferings caused by the demigods, such as droughts, earthquakes and storms), adhibhautika-kleça (sufferings caused by other living entities like insects or enemies), and adhyätmika-kleça (sufferings caused by one's own body and mind, such as mental and physical infirmities). Daiva-bhütätma-hetavaù: the conditioned souls, subjected to these three miseries by the control of the external energy, suffer various difficulties.

The main problem confronting the conditioned souls is the repetition of birth, old age, disease and death. In the material world one has to work for the maintenance of the body and soul, but how can one perform such work in a way that is favorable for the execution of Kåñëa consciousness?

Everyone requires possessions such as food grains, clothing, money and other things necessary for the maintenance of the body, but one should not collect more than necessary for his actual basic needs. If this natural principle is followed, there will be no difficulty in maintaining the body.

According to nature's arrangement, living entities lower on the evolutionary scale do not eat or collect more than necessary. Consequently in the animal kingdom there is generally no economic problem or scarcity of necessities. If a bag of rice is placed in a public place, birds will come to eat a few grains and go away. A human being, however, will take away the whole bag. He will eat all his stomach can hold and then try to keep the rest in storage. According to scriptures, this collecting of more than necessary (atyähära) is prohibited. Now the entire world is suffering because of it.

Collecting and eating more than necessary also causes prayäsa, or unnecessary endeavor. By God's arrangement, anyone in any part of the world can live very peacefully if he has some land and a milk cow. There is no need for man to move from one place to another to earn a livelihood, for one can produce food grains locally and get milk from cows. That can solve all economic problems. Fortunately, man has been given higher intelligence for the cultivation of Kåñëa consciousness, or the understanding of God, one's relationship with Him, and the ultimate goal of life, love of God. Unfortunately, so-called civilized man, not caring for God realization, utilizes his intelligence to get more than necessary and simply eat to satisfy the tongue. By God's arrangement there is sufficient scope for the production of milk and grains for human beings all over the world, but instead of .....

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Deliberations on the Origin of the Soul

Srila Bhaktivinoda ThakuraDate Unknown - Article Jaiva Dharma ~ Chapter 15 (Deliberation About the Proof of the Jiva's Spiritual Locus-Standi)

Translated from the original Bengali by leading Bengali devotee scholars; disciples of and under the direction of Srila Bhaktisiddhanta Sarasvati Thakura. Published by Sri Gaudiya Math Madras. This day Vrajanatha reached the Srivasangana rather a little early, when the devotees of Sri Godruma called at the Srivasangana just before evening in order to have a darsan of the evening service of aratrika (waving light and frankincense). Sri Premadas Paramahamsa Babaji, Vaishnavadasa, Advaitadasa, etc., took their seats in the arbor before the aratrika. Seeing the effusion of sentiment of these Vaishnavas of Sri Godruma, Vrajanatha thought within himself: "I shall have my object accomplished in association with them." Seeing his amiable face and devotional attitude they all blessed him. Within a short while, when they had left for Sri Godruma towards the south old Raghunatha Babaji Mahasaya noticed that tears were rolling down from Vrajanatha's eyes in an incessant flow. He had cherished a strange degree of affection and he asked him: "O darling, why are you shedding tears?" Vrajanatha humbly submitted: "O master, my mind has gone out of order as the result of your instructions and association; everything in our worldly life seems to be pith less and unsubstantial. I have grown impatient to seek protection at the Feet of Sri Gaura. Today a question has arisen in my mind, viz., who am I in reality and why have I come into this world?" Babaji Mahasaya: "You have glorified me with this question of yours. When the truly auspicious day arrives for a jiva, it is this question that he puts first of all. There will linger no more doubt in your mind when you will listen to the fifth shloka of the Dasamula and its meaning. Just as sparks come out of a blazing fire, so also from Sri Hari, the chit-Sun, come out the innumerable jivas, atomic chits. Though they are not different from Sri Hari(in respect of their chit constitution), yet the jives are ever separate from Him. The eternal difference between God and the jives is this, that God is the Entity due to Whose special Virtue the maya -potency is His ever-controlled servitor, He being by nature her Lord: whereas he, who is by nature capable of coming under the maya prakriti, even when free, is the jiva." Vrajanatha: "The decision is excellent, no doubt. I am desirous of knowing its supporting authority from the Vedas; though the words of the Lord are as good as the Vedas, yet when they are substantiated by extracts from the Upanishads, people will be bound to admit them as conclusive." Babaji: "Several Vedic statements corroborate this truth; I am citing only a few of them; just listen. We have in the Brihadaranyaka: Just as small sparks come out from fire, so do all jivas come out of God " and "This entity (jiva) has two places, viz., this (material) region and the other (chit) region; there is a third place border tatastha region forming the juncture of the two; staying at that place of the juncture, he sees both the regions, this one and the other one." Herein has been stated the border characteristic of the jiva-potency. This Br.up says again: "just as a big fish in a river at one time visits its Eastern bank, at another the Western one so also does the jiva move to both the sides, viz., that of dream (nescience) and the other of wakefulness (sentience)." Vrajanatha: "What is the meaning of 'tatastha' approved by the Vedanta philosophy?" Babaji: "The line between the water of a river and the land on the bank is called the ' tata'. The land is contiguous to the water; where is then the 'tata'? The 'tata' is only like a thread discriminating the land from the water. The 'tata' is a very fine line of distinction which is not discernible with the gross eyes. If the chit world is compared to water and the mayika or material world to land, then the 'tata' is the fine line dividing the one from the other; the place of the jiva-

potency is that line of juncture between the two worlds. Just as there are glowing atoms in the sun-rays, so also are the jivas; they may have a vision of the chit world on the one side and on the other this world as built by maya. The chit-potency of God is boundless, so is His maya-potency also enormous; between them are there the innumerable minute jivas. The jivas emanate from the tatastha shakti (border-potency) of Sri Krishna; so is the nature too tatastha (border-potency) of Sri Krishna." Vrajanatha: Of what sort is that 'tatastha' nature?" Babaji: "In it vision can be had of both the sides from the midway position between the two worlds. The capability of coming under the control of both the potencies (chit and mayika) is the tatastha nature. The 'tata' (line of demarcation) can come into the river being dug out by the force of water; again when the land is hardened, the 'tata' becomes land. If a jiva turns his vision towards Sri Krishna, he becomes confirmed within Krishna-shakti (i.e., chit) but when he turns towards maya and turns away from Krishna (i.e. becomes apathetic towards Him), he falls into maya's snare to be fastened in it. This nature is 'tatastha'. Vrajanatha: "Has maya anything to do with the jiva's constitution?" Babaji: "No, the jiva is constituted of chit material; being exceedingly atomic he is domitable by maya for want of the chit strength. In his constitution there is no trace of maya." Vrajanatha: "I heard from my professor that Chit Brahman being enveloped by maya has become the jiva; just as the unlimited sky becomes Ghakasa i.e., the sky of the pot when covered in it, so also the jiva that is Brahman by nature has become such being covered by maya. What does this mean?" Babaji: "This is only mayavada. How can maya touch Brahman? If you say that Brahman has no potency, then how can there be His proximity to maya? When the potency of maya is non-existent? Brahman cannot undergo such a miserable condition under the cover of maya. If you keep the para shakti (essential potency) of Brahman awake, then how can maya, who is an insignificant potency, defeat the chit potency to create jiva out of Brahman? Brahman is infinite: how can He again be partitioned into portions as the great sky into skies in pots? maya's action on Brahman cannot be admitted. Maya has no authority over the creation of jivas; though the jiva is en atom, yet he is superior to maya. " Vrajanatha: "Some time before, a professor said that the jiva is the reflection of Brahman. Just as the sun is reflected on water, so is Brahman reflected on maya to become the jiva. What does this too, mean?" Babaji: "This, too, is mayavada. Brahman has no limit; an unlimited thing cannot be reflected. The Vedas do not approve of the confinement of Brahman within bounds. The theory of reflection is very abominable." Vrajanatha: "On another occasion a world conqueror sannyasi said that the jiva is not a real entity; the conceit as jiva has arisen out of illusion; when illusion goes off, there remains only one undivided Brahman. What does this ,too, mean?" Babaji: "This, to, is mayavada and is without foundation. According to the statement in the Sruti 'ekamev advitiyam what more can be had than Brahman? When them is nothing else than Brahman where from does the illusion come? And whose is this illusion? If you say that it of

Brahman, then you make Brahman insignificant and keep Him not as Brahman. If a separate existence is admitted of the name of 'illusion', then the truth of 'advaya-jnana' is clashed with." Vrajanatha: "A scholarly Brahmana of this Navadvipa established that there is no jiva but only one Brahman who in his dream creates the weal and woe; when his dream is over, he is Brahman. What type of statement is this?" Babaji: "This, too is mayavada. Transformation from the state of Brahman to that of jiva and the dream - how can all these be substantiated? Citing examples of the conception of silver in a pearl or that of a rope appearing as a snake the mayavadin cannot maintain advaya-jnana, these webs of tricks have been prepared for enchanting and fascinating the people." Vrajanatha: "It must be admitted that in the creation of the jiva soul maya has nothing to do; I do also understand that maya can exercise her power over the jiva." Now my question is whether the chit-potency has framed the jiva with the tatastha (border) natural?" Babaji: "No, the chit-potency is Krishna's plenary potency; Whatever she produces is eternally accomplished; the jiva is not so eternally accomplished; when he becomes accomplished by practices (sadhana-siddha), he enjoys bliss like those eternally accomplished entities. The four kinds of confidantes of Sri Radha (to be described hereafter) are eternally accomplished; their bodies are about the same, with slight variations, with that of Sri Radhika who is essentially the chit-shakti. The jivas have grown out of the jiva-shakti of Sri Krishna. Chit-shakti is Sri Krishna's full (plenary) shakti, whereas the jiva-shakti is the incomplete shakti. From the plenary potency are produced complete entities, but from the incomplete potency have grown the jivas as atomic chit. Krishna manifests entities of different types in accordance with the kind of the shakti He applies. When established in His essential chit-shakti He reveals His essential Nature as Sri Krishna Himself on the one hand and on the other as Sri Narayana, the Lord of Vaikuntha. When he desired to have His adherent attendance ' nitya parshada' servitors in His Transcendental plane Goloka- Vrindavana Vaikuntha, etc. He through Baladeva created those Eternal Parshada as nitya-mukta jivas at those divine worlds. He reveals the three Forms of Vishnu, viz., Karanodakasayi, Kshirodakasayi and Garbhodakasayi. At Vraja He reveals His own Nature as Krishna with chit in fullness; as Baladeva, He reveals the eternally free associate jivas for the performance of the eight kinds of service of Himself as Sri Krishna. Again at Paravyoma (Vaikuntha) He, as Sankarshana, reveals the eternally free associate jivas for the performance of the eight kinds of service to Sri Narayana. Maha Vishnu, the incarnation of Sankarshana, establishing Himself in the heart of jiva-shakti as Paramatma, creates the jiva-souls of tatastha shakti. These jivas are susceptible to the influence of maya. Till by dint of God's Grace they get shelter under the hladini (bliss-giving) shakti they are liable to be overcome by maya. Innumerable jivas, overcome fastened by maya, are attached to the three gunas (sattva, rajah, tamah) of maya. As such, the conclusion is that it is the jiva-shakti that begets the jivas, and not the chit-shakti." Vrajanatha: "I have already heard that the chit-world is eternal and so are also jivas. How are, then, the growth, creation and revelation of eternal things possible? If they are revealed at some time and were unrevealed previously, how, then can their eternity be possible?" Babaji: "The time and space as you feel in the material world are different from the time and space of the chit world. The time of the mundane world is divided into three periods, past, present and future; whereas the time in the chit-world is ever present as undivided. All the events relating to chit are conceived of as present. Whatever we describe is under the jurisdiction of material

time and space; so while we say - ' the jivas were created', ' the jivas then were fastened by maya', 'the chit-world was revealed', 'there is no function of maya in the constitution of jivas, but that of chit,- then there is the influence of material time over our statement; the sort of description is inevitable in this fastened condition of ours. For this reason, in all our descriptions relating to jivas and chit, we cannot get rid of the influence of the mundane time,-the past, the present and the future come of themselves into them. While having a conception of the inner meaning of such descriptions, the truly discriminating judges conceive of the application of the ever present time. My darling, you should be very cautious while deliberating over these things and feel the presence of chit, having thrown off the unavoidable detestableness of words. All the Vaishnavas say that the jiva souls have been fastened by maya for the forgetfulness of their own nature, but they all know that though the jivas are eternal entities, they are of two kinds, viz. eternally fastened and eternally free. Such statements are due to the human intelligence being subject to errors and omissions. But a sedate person forms a conception of the transcendental truth by means of chit-samadhi. Our statements are material, whatever we speak about is interspersed with the dirt of words, but you will feel what the truth is. Argumentations have no footing here, for it is vain to apply them to inscrutable truths. I know that you will not be able to realize this truth in a moment. The more you culture about chit affairs the more will be evident the difference of chit from matter. Your body is material, all the functions of the body are material, but in reality, you are not matter, you are atomic chit (sentiment) entity. The more you know about yourself, the more will you feel your essential nature to be superior to the material world. You will not be benefited, if only, I tell you this or you hear it from me. The more you rouse up your chit character by means of the culture of Harinama, the better will you get a conception of the chit world. The speech and the mind, both have their origin relating to matter; they cannot touch the chit affairs by great exertions. The Sruti said: "From whom (Brahman) words recede back with the mind without getting Him." I advise you not to ask the decision about this of any one; feel it within yourself. I only give you the hint." Vrajanatha: " If the jiva is the atomic ray of the chit (sentient) sun like the sparks of the blazing fire, what is then the function of the jiva-shakti?' Babaji: "Krishna is self-effulgent like the blazing fire or the sun, within the range of the chit-Sun, everything is full chit concern; outside it, the rays radiate far and wide. A pencil is a molecule of the svarupa-shakti, and the rays within it are its atoms; and the jivas are such atoms. The svarupa-shakti displays the region within the orb of the Sun; the function of the region outside the orb is that of the jiva-shakti which is the atomic part of the chit-shakti. So only the jiva-shakti functions concerning the jivas. According to the Sruti, which says His (God's) para ( supreme) shakti is of different sorts, the para-shakti which is the chit-shakti, coming of its own regions as jiva-shakti is ever displaying the eternal jiva like the rays of the Sun in the border region between the chit region and the maya's region." Vrajanatha: "The blazing fire is material, the sun too, is material; the sparks, too are material. Why are these material things employed as examples in the case of chit-tattva (truth relating to chit)?" Babaji: "I have already told you that whenever we have to speak about chit affairs with words that are material, the dirt of matter must be there; so it is under compulsion that such examples have got to be cited. As there is no other way, we have to explain chit things by using the words ' fire' ' sun ' etc. In reality, Krishna is quite different from and far superior to the sun; the region o' chit is surpassingly superior to the brilliant solar orb; the pencil of the sun and its minute rays are extremely inferior to Krishna's pencil and rays. Even so, those examples are used

considering only the points of similarity, the examples show the points only partially and do not apply to all cases. The functions of the sun and the sun-rays are to reveal their own beauty and other things, and only these too indicate the self-revealing character and the character of revealing others with reference to the chit-tattva; but the power of ignition and the materiality of the sun are not applicable as examples to chit affairs. When we say that milk is like water, we mean only the liquidity of milk; otherwise can the milk, which has in it all the characteristics of water, be milk proper? Therefore examples explain only the character of a particular side of things, not that of all the sides." Vrajanatha: "How is it possible that the pencil of the chit-sun and the atomic rays there within, though not separate from the sun, are yet ever different?" Babaji: "In the material world when one thing comes out of another, it either becomes totally severed from that, or remains adhered to that, as it is the property of matter. When an egg comes out of the mother-bird, it remains separate from her and no more keeps within her. The nails and hair on the body of a man though grown out of it keep together with him till they are clipped off. In chit affairs there is some specialty. In respect of whatever have come out from the chit sun, all are simultaneously both distinct from Him and also non-distinct. Just as the solar pencil and the rays coming out from the sun remain the same, so also the pencil from Krishna, viz., jiva-shakti and the atomic rays viz., the jivas, coming out from Krishna-sun, ever remain non-separate from Him; again even being non-separate, different jivas, getting different particles of independent volition, ever keep separate from Krishna. Therefore the truth of jivas being both non-distinct and distinct from Krishna is an eternally accomplished fact. This is the special feature of chit affairs. The savants cite only a partial example from matter. It is thus; there is a big lump of gold; a bangle is made of a bit out of it; the bangle is non-distinct from the lump of gold, in respect of its being gold but it is distinct from the lump of gold, in respect of its being the bangle and not the lump. This example does not apply in all respects; but it functions in a particular way; in respect of being both chit, the chit-sun and the chit jiva are non distinct, but in respect of their being respectively the Plenary chit and the atomic chit, there is distinction between them according to circumstances. The example of ghatakasa (sky scape in the pitcher) and mahakasa (fermamental sky) is quite inapplicable to the chit-tattva. Vrajanatha: "If chit (sentiment) object and mundane matter are generically different from each other, then how can either be the proper example of the other?" Babaji: "There is no such distinction of classes between chit and jada (mundane) matter, as there are different classes in mundane matter, which the followers of the Nyaya-system of Philosophy call Nitya (permanent). I have already said that it is only chit which is the real thing and jada is its uikara (vitiated state). There are many similarities between a pure thing and its vitiation. The vitiated thing becomes different from the pure thing; yet the similarity lingers in many respects. Ice being a vitiated form of water becomes a different thing from water, but similarity still exists in respect of the properties like coldness, etc. though such similarity does not exist between the cold and the hot water; but they are similar regarding their common property of liquidity. Thus in a vitiated thing there remains some common property or another, of the pure thing. So though the mundane world is the vitiation of the chit world, a chit subject may be deliberated on with the help of an example from a mundane matter, utilizing the similarity of a chit property available in such matter. Again adopting the principle of the vision of the Arundhati star (a small star in the group of the pleiads in the constellation of Taurus, visible with fine discernment by ascertaining its position with the gross material, vision), - the subtle properties of a chit matter are conceived with the deliberation of the crude

and perverted matter of the mundane world. Sri Krishna's lila is totally transcendental or supra-mundane; there is no stench of mundane matter in it. The sports of Vraja as described in the Srimad Bhagavatam are all transcendental; and when the affairs described therein are read among a group of men, they produce effect upon them according to their respective competence; the members of the audience, who are entirely attached to mundane matter, hear about the activities of the ordinary dramatic hero and heroine with a relish of rhetorical embellishment of material subjects, those of an intermediate competence adopt the principle of the vision of the Arundhati star to see the sportiveness of sentience in the proximity of material descriptions; whereas those of the superior competence dive in the pure relishable sentiment of the sportiveness of sentience beyond the scope of mundane matter. What other means are there for the proper training of jivas than the application of those principles? How can any nice resort be possible for the fettered jivas, in which the power of speech does not work and the mental power admits defeat? No means is to be found except some examples with good similarities and the principle of visualizing the star Arundhati. In mundane matters only will be noticed either distinction or non-distinction, but that is not the case with the Supreme entity. Inscrutable simultaneous distinction and non-distinction must be admitted between Krishna and His jiva-potency.'' Vrajanatha: "Wherein lies the distinction between Supreme God and jiva souls?" Babaji: "At first I shall explain the eternal non-distinction and show the eternal distinction thereafter. God is, in His Nature, Sentience, Enjoyer, Thinker, Self-manifest, Manifestor of others, Soul acting at pleasure. The jiva has got all these characteristics. Being the Possessor of Plenary Potency, God has these properties to the utmost extent; whereas the jiva being the possessor of only atomic potency, these properties are present in him to a minute extent. Though there is a distinction regarding the essential nature and character, regarding the possession of those properties yet there is a want of distinction between God and jiva. Being the possessor of His own potency to the fullest extent, God is the Master of Svarupa shakti (natural potency), jiva-shakti and maya-shakti; potency is His servitor under control, He is the Master of potency, His potency acts at His will - this is the essential Nature of God. Though the jiva has all the properties of God in minute jots, he is subject to maya. The word ' maya's used in the Dasamula (vice its fifth shloka)- in the beginning of this chapter) does not denote only jada (mundane) maya, here it means Svarupa-shakti. From its derivation, viz., by which measurement is made, maya is the name of that shakti which makes Krishna known in the chit world, jiva-world and mundane world, as such, maya here denotes Svarupa-shakti and not jada-shakti. Krishna is the Master of maya, whereas the jiva is under her control. So the Svetasvara Upanishad has said thus. "From all this diversity (which the Veda describes) the Master of maya creates the universe and the other (viz. jiva) is confined in it by maya. Know maya as His Prakriti (Nature) and the Master of maya is Supreme God. All this universe is pervaded by His shakti ". In this sentence of the Veda, the word. Mayee (Master of maya) denotes Krishna, the Controller of maya, Prakriti means plenary potency. These attributes as adored by all and the Nature are the special properties of God; they are not present in the jiva, even when liberated, he cannot get these attributes. The Brahma-Sutra says: "The free jiva souls are able to perform all things excepting the affairs of the universe,-viz., its creation, sustenance, restraint, etc." In it has been admitted that there is eternal distinction between God and the jiva. This eternal distinction is not imaginary, but eternally true, this distinction will not come to an end in any stage. On this account, just know it to be a fundamental statement that ' the jiva is the eternal servant to Krishna." Vrajanatha:

"If the eternal bheda (distinction) is the accomplished fact, then how can the abheda (non-distinction) be admitted? Shall we then have to admit that there is a stage called nirvana (annihilation)?" Babaji: "No, my darling, that is not the case, in no stage is the jiva non-different from (i.e., identical with) God." Vrajanatha: "Then why have you stated the doctrine of achintya-bheda-bheda inscrutable simultaneous distinction and non-distinction?" Babaji: "With regard to chit-dharma (sentient character) there is eternal abheda between Krishna and the jiva, but in svarupa (essential nature) there is eternal bheda. In spite of the eternal abheda, the conception of the bheda is eternal. Though the abheda svarupa is an accomplished fact, yet there is not any indication there of relating to any state. Whenever there is an indication according to a particular stage, the manifestation of the eternal bheda is the stronger. For example, if a house is simultaneously said to be ' without Devadatta and with Devadatta,' then the eternal indication of its being with Devadatta, will ever continue, even though according to some consideration it may be without Devadatta'. I shall cite another example from the mundane world,- the sky is a mundane matter, even if there be a receptacle of the sky, too, in spite of that receptacle, as there is the indication of the sky alone, so the indication of the nitya (eternal) bheda that is there in the abheda entity, is the only indication of the thing." Vrajanatha: "Then, please, tell me a little more clearly about the eternal nature of the jiva." Babaji: "The jiva is anu-chaitanya (atomic sentience), endowed with the attribute of jnana (consciousness), predicable by the term 'aham' (ego), enjoyer, thinker and comprehender. The jiva has his eternal nature; that nature is astral. Just as in the gross body, the hands, legs, eyes, nose, ears etc., being properly arranged, have manifested the crude nature; so the atomic sentient body, perfect in every feature, has manifested the atomic sentient nature; and that is the jiva's eternal nature. When he is fettered by maya, his natural body becomes covered with two phenomenal bodies, the one is called linga-sarira (subtle body), and the other the gross body. The subtle body is a disguise over the body of the atomic sentient nature; that subtle body is unavoidable from the time that the jiva is fettered to the time that he is emancipated. At the time of taking other births only the gross physical bodies undergo changes, but not the subtle body. The subtle body (of a bounder soul) is only one; at the time of changing a gross body, it takes away with it all the desires regarding karma made by it before accepting the subsequent body. The nature of a jiva who has got a new body is formed according to the instinct transmitted from the previous birth grown out of the desires thereof. And he gets his caste according to that nature. Karma or action ensues according to the varnashrama (caste and stage of life), and after death he again gets a similar course. The first cover for the eternal nature is the subtle body ( or mind) and the second cover is the gross (physical body)." Vrajanatha: "What is the difference between the nitya sarira (eternal body) and the linga-sarira ( subtle body)?" Babaji: "The eternal body is of atomic chit (sentience), blemishless and really predicable by aham (ego). The subtle body is constituted of the three vitiations, viz. manah (mind), buddhi (intellect) and ahamkara ( egotism). Vrajanatha: "Are the mind, intellect and egotism of the mundane nature? If they are so termed how can their sentient functions be performed?"

Babaji: "Just look into the dictum of the Gita. "God with His chit-shakti (sentient potency) has two prakritis (shaktis). viz. para (superior) and apara (inferior); here the para-prakriti has been known as jiva-shakti and the apara-prakriti as jada (mundane material) or maya-shakti. The jiva-shakti is chitkana (atomic sentience) and, for this reason, it is called para or superior. maya shakti is jada and as such it is celled apara. The jiva is different from the inferior potency, which has in it eight coarse things viz., the five maha-bhutas (primary elements) and manah (mind) buddhi (intellect) and ahamkara (egotism). The last three are within jada prakriti and are therefore mundane matters; there is some appearance of jnana (sentience) in them; but it is not chit by nature, but of mundane matter. The mind places the affair of the knowledge of sensual objects on the images that it takes from mundane matter; this affair has its root in mundane matter and not in chit matter. The faculty that discriminates between good and bad relying on that knowledge is known as buddhi (intellect), that, too, has its root in mundane matter. And the egotism, too, arising out of the acceptance of that knowledge has mundane matter at its root and not the chit. These three, combined together, manifest a second nature of the jiva, related to mundane matter. The egotism of the subtle body of that nature of the jiva overcome with mundanity becomes strong enough to cover the egotism of the eternal nature. The egotism in the eternal nature connected with the chit-sun is eternal. In the stage of liberation, that egotism appears again. So long as the eternal body is almost hidden under the subtle body, the conceit of the connection with mundane matter remains strong, and consequently the conceit of connection with chit is almost extinct. The subtle body is too fine and therefore the gross body, covering it, makes it act. When the gross body covers the subtle body, then the egotism of the conceit of color and class of the gross body becomes the prevailing factor. Though the mind, intellect and egotism are of mundane nature, yet they have the conceit of knowledge, being the vitiated nature of the function of atma (soul). Vrajanatha: "Now I have understood that the eternal nature of the jiva is atomic chit and that in that nature there is elegance of the limbs made of atomic chit; when it is bound down (by maya), that elegance is covered by the subtle body; and then with the cover of the gross body, the nature of the jiva is subjected to much mundane vitiation. Now I beg to submit my question whether the jiva is entirely free from defects in the liberated state" Babaji: "Though the atomic chit is free from defect, it is imperfect, inasmuch as being extremely atomic, it is too weak. Under these circumstances, only this defect is seen in it, that the nature is capable of being almost extinct. The Srimad Bhagavatam has said, "O Lotus-eyed Lord, wisdom of one cannot be free from contamination without unalloyed devotion to Thee. Those treading the path of jnana or following the path of inductive process, devoid of an atom of devotion to They may think themselves liberated; on the contrary failing to adore Thy Lotus Feet, their minds ever remain impure although with great exertion and difficult efforts they might have attained a high stage nay. almost near liberation, but hurled down to the mundane plane because they have neglected to take recourse to Thy Divine Lotus Feet" As such, however ameliorated may a liberated jiva be the imperfection of his constitution will ever accompany him and this is the truth about jivas. It is for this reason that the Veda has said that "God is the Controller of maya, whereas the jiva is subject to the control of maya" being the tatastha shakti."

Srila Prabhupada writes similarly:

According to Visnu Purana, Bhagavad-gita and all other Vedic literature's, the living entities are generated from the

tatastha energy of the Lord. (Bhag. 3.7.9, purport)

The conclusion is that the origin of all life is the bodily effulgence of the Supreme Personality of Godhead. This is

confirmed in Brahma-samhita: yasya prabha prabhavato jagad-ananda-koti. (Bhag. 4.30.5, purport)

Thus the body is considered material and the soul is considered spiritual. The origin of them both, however, is the

same Supreme Personality of Godhead. . . Everything is born of the Supreme Brahman, from which everything

emanates as different energies. (Bhag. 8.12.8, purport)

The symptoms of the rainy season may be compared to the symptoms of the living entities who are covered by the

three modes of material nature. The unlimited sky is like the Supreme Brahman, and the tiny living entities are like the

covered sky, or Brahman covered by the three modes of material nature. Originally, everyone is part and parcel of

Brahman. The Supreme Brahman, or the unlimited sky, can never be covered by a cloud, but a portion of it can be

covered. As stated in the Bhagavad-gita, the living entities are part and parcel of the Supreme Personality of Godhead.

But they are only an insignificant portion of the Supreme Lord. This portion is covered by the modes of material

nature, and therefore the living entities are residing within this material world. The brahmajyoti-spiritual effulgence-is

just like the sunshine; as the sunshine is full of molecular shining particles, so the brahmajyoti is full of minute

portions of the Supreme Personality of Godhead. Out of that unlimited expansion of minute portions of the Supreme

Lord, some are covered by the influence of material nature, whereas others are free. [Krsna Book, Ch. 20, Description

of Autumn]

The all-pervading feature of the Lord which exists in all circumstances of waking and sleeping as well as in potential

states and from which the jiva-sakti (living force) is generated as both conditioned and liberated souls-is known as

Brahman. (Isopanisad, Text 16, purport)

As we have learned from previous mantras, the brahmajyoti emanating from the transcendental body of the Lord is full

of spiritual sparks that are individual entities with the full sense of existence. Sometimes these living entities want to

enjoy their senses, and therefore they are placed in the material world to become false lords under the dictation of the

senses. (Isopanisad, Text 17, purport)

As spiritual sparks of the beams emanating from the transcendental body of the Lord, we are all permanently related with Him and equal to Him in quality. (C.C. Madhya-lila 5.22)

The Lecture

The Mercy of Guru is the Seed of Sraddha

Srila Gurudeva gave this Srimad Bhagavatam 4.25.6 class in Seattle, Washington US on May 18 1993

gahenu kuta-dharmenu putra-dara-dhanartha-dheh na param vindate mudho bhramyan samsara-vartmasu

Those who are interested only in a so-called beautiful life—namely remaining as a householder entangled by sons and a wife and searching after wealth—think that such things are life’s ultimate goal. Such people simply wander in different types of bodies throughout this material existence without finding out the ultimate goal of life.

Purport

Those who are too much attached to family life—which consists of entanglement with wife, children, wealth and home—are engaged in kuta-dharma, pseudo duties. Prahlad Maharaja has likened these pseudo occupational duties to a dark well (andha-kupam). Prahlad has purposefully spoken of this dark well because if one falls into this well, he will die. He may cry for help, but no one will hear him or come to rescue him.

The words bhramyan saŕsara-vartmasu are significant. In Caitanya-caritamĺta (Madhya 19.151), Sri Chaitanya Mahaprabhu very clearly explains: brahmanda bhramite kona bhagyavan jeva. All living entities are wandering in different types of bodies throughout different planets, and if, in the course of their wanderings, they come in contact with a devotee by the direction of the Supreme Personality of Godhead, their lives become successful. Even though King Prachinabarhisat was engaged in fruitive activity, the great sage Narada appeared before him. The King was very fortunate to be able to associate with Narada, who enlightened him in spiritual knowledge. It is the duty of all saintly persons to follow in the footsteps of Narada Muni and travel all over the world to every country and village just to instruct illusioned persons about the goal of life and to save them from the entanglement of karma-bandha, fruitive activity. — End of the Srila Prabhupada’s Purport

gahenu kuta-dharmenu putra-dara-dhanartha-dheh na param vindate mudho bhramyan samsara-vartmasu

"Those who are too much attached to family life — which consist of entanglement with wife, children, wealth and home — are engaged in kuta-dharma, pseudo duties. Prahald Maharaja has likened these pseudo occupational duties to a dark well (andha-kupam), grhandha-kupa."

This grha is andha-kupa, a dark well. Purposefully Prahlad Maharaja has spoken of this dark well because if you fall into this well, you will die. Do you want to die? You may cry for help from the well but no one will hear you or come to rescue you, only such a sadhu.

brahmanda bhramite kona bhagyavan jiva guru-krsna-prasade paya bhakti-lata-bija

All living entities are wandering in different types of bodies throughout different planets. If in the course of wandering they fortunately come in contact with a devotee, by the direction of the Supreme Personality of Godhead, their lives became successful.

Yes, this is most important, significant. bhramyan saŕsara-vartmasu [Bhag.4.25.6]. Vaisnava-sadhu is like Narada Muni who travels throughout the world. Prabhupada Maharaja says saintly persons follow in the footsteps of Narada Muni, traveling all over the world to every country and village just to instruct people in illusion about the goal of life, about what is the goal of life. The goal of life is to approach the lotus feet of Krishna, to get Krishna. Such a sadhu travels throughout the world to save them from entanglement,

karma-bandha. He is vaisnava, he is guru whose heart bleeds seeing the suffering of the jevas, human beings fallen into this deep dark well, andha-kupa, gĺhandha-kupa.

What does guru mean? Guru means one whose heart bleeds seeing the souls, jivas suffering. He is guru. He is very sympathetic to the suffering souls. Such a sadhu-guru-vaisnava does away with the suffering of the distressed, suffering jevas, and brings them to the kingdom of eternal happiness. That is guru. Guru delivers the most degraded, most distressed jeva from the depth of gĺhandha-kupa, deep dark well, and brings them to Vaikuntha in the name of the Lord. One who works as the mediator between the jeva and the Lord, he is guru. That is guru-tattva. That is guru.

brahmanda bhramite kona bhagyavan jeva guru-krsna-prasade paya bhakti-lata-bija

Continuously wandering in lakhs of brahmanandas, in lakhs of species, the jiva only suffers. Why is the jiva suffering?

Devotee: He doesn’t understand himself and his eternal relationship with Krishna so he is bound up by the body, and the body gives so much material suffering.

Gurudeva: Why has he fallen here in this material world?

Devotee: Envy.

Gurudeva: Abusing his minute independence. Jiva is minute. He has minute independence. The Lord has mercifully given minute independence out of mercy, karuëaya datam. I was saying one day about the difference between jiva and nirjiva — animate and inanimate. This svadhenata, independence is the difference. This [indicating the microphone] is inanimate. It has no independence, but you have independence. You are animate. If independence is taken away from you then you become an inanimate object, nirjiva. This is the difference. This svadhenata, independence is like an invaluble gem, ratna. It is up to you how you use it. The Lord is the judge how you are using it; if you are making proper use of it or abusing it? As you sow, so you reap. It is up to you. The Lord is not responsible for it. It is you who are responsible. If you abuse then you will fall into the trap of maya then you will suffer, undergoing lakhs of species of life, in lakhs of brahmanandas and suffer, revolving in the cycle of birth and death. You are responsible for it. The Lord is not responsible because you have abused your minute independence. Instead of choosing Krishna you choose maya.

In Hari-nama-cintamaëi Bhaktivinode Thakur says how jiva is tatastha. Tatastha means in the margin. Tatastha-jeva means those who are in taöastha area. That is their condition. Innumerable jivas, various types of jivas are there. For those who are in tatastha area there is choice. Tata means two things are in touch. That is tata. If land and water touch, that point of touch is tata. At the seashore the land and water are in touch. That is tata. Who is in tata? Both land and water are in touch. Jiva is in tata, in tatastha area. That means the area, the place where there are two things. Krishna is there and maya is there. Two are there. That is tata. Those who are out of tata, in the spiritual world, they are not tatastha-jiva. You should understand jiva-tattva. You have not understood jiva-tattva very well therefore you are put into confusion and say jiva falls from Vaikuntha. How? There is no choice. One thing is there. But for the rest of the jivasthey are tatastha-jiva. There is choice. Two things are there: this side Krishna, that side maya. You are on the margin. You have been given minute independence. Now choose what you want. Do you want Krishna or do you want maya? That is the test for you. As I said, karunaya datam, mercifully you have been given minute independence. The Lord has mercifully given this minute independence to you and he observes how you use it, whether you are making proper use or abusing it. It is up to you. You may choose Krishna or maya. When two things are there then choice comes. When there is only one thing where is the choice? It is only one thing, so where is the choice? No choice. You have already chosen. Then, now you have gotten one. One who has chosen Krishna he goes to that kingdom.

sei sukha hetu yara krsner eva rila krsna parińada mukta rupete hailo — Hari-nama-cintamani

Tatastha jiva, marginal jiva has a choice. There is maya and Krishna. Tatastha-jiva is in between. Two are in touch. You have been given minute independence so you have been given a choice. Now you choose what you want, Krishna or maya? One who is wise, one who makes the proper use chooses Krishna. He becomes krsna parisada mukta, and goes to that abode. Those who abuse their minute independence, they choose maya.

yara punya nija sukha koriya bhavana pasvastita maya koti karilo kamana

sei saba nitya krsna bahir mukha haila devi dhame maya-kĺta sarira paila

puëya papa karma cakre paĺiya ekana sthula linga dehe sada karena bhavana

kabu svarge uthe kabu niraye pariya saurasi laksa jani bhoge brahmiya brahmiya

In Hari-nama-cintamani, Bhaktivinoda Thakur says,

yara punya nija sukha koriya bhavana pasvastita maya koti karilo kamana

Marginal jiva, tatastha-jiva has two sides —one side is Krishna, other side is maya. He is in the margin. The two are in touch. He has been granted minute independence. Now you have a choice. You may choose Krishna or you may choose maya. Those who make the proper use of minute independance choose Krishna, krsner varila, so they become krsna parisada, liberated associates of Krishna and they stay with Krishna in his kingdom. Those who abuse their minute independence, nija sukha koriya — "Oh I will enjoyer." Krishna is the enjoyer. But marginal jiva says, "No, I will enjoy." Then pasvatita, maya is very close. Jiva just looks at maya and chooses maya. Then, sei saba nitya krsna bahir mukha haila, they forget Krishna. They become nitya baddha, eternally conditioned. Devi dhame maya-kĺta sarira paila, they come to this devi-dharma, this material world, Durga-devi’s fort, durga, and maya gives him a material body. Devi dhame maya-krta sarira paila — this material body has been given by maya, given by Durga-devi. One who goes to the prison house is supplied a prisoner’s uniform. So those who come to this prison house created by maya, those who have chosen maya, then maya gives a dress. The body is a dress. This is maya-krta, material body given by maya, and so they come here. So he comes from where? Understand my point? From where does he come? He is in tatastha area. He comes from tatastha area to either this place or he go there. Nobody will fall down from there. He has already become krsna-parisada, Krishna’s associate, Vishnu’s associate. There are not two things. There is only one thing. There is no question of maya. Is there maya? That day we were discussing this. karaëa-samudra maya parasite nare [adi 5.57] —Even maya cannot touch the Causal ocean. rahe bara dure —maya is far, far away from the Causal ocean. Caitanya-caritamrta says:

vaikuntha bediya eka ache jala-nidhi ananta, apara—tara nahika avadhi —Cc. adi 5.52

Vaikuntha planets means spiritual planets. Around the Vaikuntha planets there is a belt of water. That is the Causal ocean. It is unlimited, ananta, apara—tara nahika avadhi, you cannot calculate it. karana-samudra maya parasite nare, maya cannot touch karana-samudra. Maya is rahe bahu dure, far, far away from Karana. Then where is Vaikuntha? Where is the choice? Is maya close? Here he says, pasvastita maya koti karila kamana [Hari-nama-cintamani] — Only tatastha jiva in the tatastha area are two things there —one side Krishna, other side maya, and having minute independence means now you may choose. Thosewho look at maya, it is close by; pasvastita means close by. Bhaktivinode Thakur acarya says this thing in Hari-nama-cintamani. Maya is not there in the spiritual world, mayika bhutera tathi janma nahi haya [adi 5.53] — There is no question of maya. No. Everything is spiritual there. Is there anything material? How he

is there? How can he choose there? The choice is here in tatastha area. So clearly it is said here in Hari-nama-cintamani. If you cannot understand then what to do? What to do?

sei saba nitya krsna bahir mukha haila devi dhame maya-kĺta sarira paila

punya papa karma cakre pariya ekana sthula linga dehe sada karena bramana

The jeva does same auspicious activities, or inauspicious, sinful activities, punya papa, so accordingly he gets the result, gets a body, gross body, subtle body, and wanders in the cycle of birth and death. Kabu svarge, sometimes elevated to the heavenly planets, sometimes goes to naraka, hell, according to the results of his activities, caurasi-lakńa, he revolves in 84 lakhs of species, in the body of a mountain, tree, creeper, sthavara yoni, kita, as worms, insects, birds, beasts, aquatics, human beings. Human beings are 4 lakhs of types.

brahmanda bhramite kona bhagyavan jiva guru-krsna-prasade paya bhakti-lata-bija

So the jeva is enjoying his karma-phala, getting the results of his karmic reactions and revolving in the cycle of birth and death. brahmanda bhramite kona bhagyavan jeva — a fortunate soul, jeva wandering in lakhs of species, lakhs of brahmandas, then, guru-krsna-prasade paya bhakti-lata-bija — gets the prasada, mercy of guru and Krishna and the seed of bhakti-lata is sown.

This bhagyavan, fortune is significant. What is that fortune? When he sees or meets sad-guru, after wandering and wandering in lakhs of species, throughout lakhs of planets, brahmandas, if someone is fortunate he meets such guru, like Narada Muni. As Prabhupada Maharaja says here, he met King Prachinabarhisat, he met him. That is bhagya, that is fortunate meeting with a sad-guru, that is fortunate. Then his fortune is completely changed now. Lakhs and lakhs of lives have gone. Now he meets such guru. That is fortunate. The life in which such sad-guru darsana is there, that life is most fortunate life. Guru-darsana, he meets guru. Guru darsana means what? Guru casts his merciful glance on you. That is guru-darsana. Guru can see you, such guru, sad-guru will cast his merciful glance on you. You cannot see sadhu-guru. If he casts his merciful glance on you then you can see him. Otherwise a conditioned soul has no vision. How can you see guru? I can see the external body of guru consisting of bones, flesh, urine, marrow, blood, nasty things. Not real darsana, not the real svarupa of guru, no, that we cannot see unless guru casts his merciful glance on us, then our eye will be opened, then we can see the svarupa of guru. Then you can understand who he is, how he is an associate of the Lord. Otherwise you cannot understand.

acaryam mam vijaniyam navamanyeta karhicit na martya-buddhyasuyeta sarva-deva-mayo guruh

Krishna says to Uddhava in 11th canto. That acarya, don’t think him a mortal being, an ordinary human being. mam vijaniyam, he is as good as myself. Krishna says he is as good as myself, acaryaŕ mam vijaniyam navamanyeta, don’t think him don’t an ordinary mortal being, sarva-deva-mayo guruh, all the demigods are there in his person. He is acarya.

Acarya means what? What is the acarya’s work? He is acarya who brings the message of Vaikuntha to us. He is krsna-parsada, he is the associate of Krishna. So he has brought the message of Vaikuntha, message of the Lord’s kingdom and speaks about it. It we completely surrender unto him, get his mercy, then you will be able to understand if. Otherwise you cannot understand. One who has come from Vaikuntha only he can speak about Vaikuntha. One who has come from Vancouver, only he can speak about Vancouver. One who comes from Vancouver, resides in Vancouver, he a can give you information about Vancouver. Nobody else. One who has come from Vaikuntha only he can give you the message of Vaikuntha. Who else can give it to you? It is very easy to understand, it is not difficult. The acaryas have said this. Then you have the pure message. It is pure message because nothing is mixed. He has delivered the pure message,kanti samvad, because he has come from that kingdom. That is acarya. Krishna says,

acaryam mam vijaniyam navamanyeta karhicit na martya-buddhyasuyeta sarva-deva-mayo guruh

Such a guru-acarya is as good as myself. Don’t think that he is an ordinary mortal human being. If someone thinks like that he commits aparadha. To think of sad-guru an ordinary human being is a an inexcusable offense, a severe aparadha, an inexcusable aparadha.

One who gets the mercy of that sat-guru his vision, his eye is opened then he can see how that sad-guru is krsna-prestha, how he is the associate of Krishna, how in him gaura karuna sakti, Gaura’s merciful energy is moving in him. That is guru-darsana. Understand my language? Help me. I have no language to express such, this philosophy. That is the real guru-darsana. Not to see his external body. One who sees like that he is a fortunate soul, bhagyavan-jiva.

Guru means he is wonderfully merciful, wonderfully magnanimous, wonderfully munificent. He is very, very merciful towards the fallen souls, distressed jivas, and he has descended here to give you Krishna because to get Krishna is the purpose of this rarely achieved human birth.

He is fortunate who has met such guru, sad-guru. That is bhegyaven jiva, otherwise how is he bhegyaven? This is fortunate. He is krsna-prestha-jana, he is a very intimate associate of Lord Krishna and he has descended here to give you Krishna, if you want Krishna.

krsna se tomara, krsna dite paro, tomara sakati ache emi to' kangala, 'krsna' 'krsna' boli', dhei tava pache pache

Narottam Das Thakur says: "Krishna belongs to you, O vaisnava thekura . Only you can give me Krishna. I am kengela, I am a pauper, devoid of Krishna." Therefore I am running behind you as a poor man runs behind a wealthy man, "Give me one penny, give me one penny." Similarly I am bereft of Krishna. I am a pauper in that respect. So I am running behind you, "Give me Krishna! Give me Krishna! Give me Krishna!"

You have to run like that otherwise how can you get Krishna? All right, he gave us Krishna. We got krsna-sraddhe from him: how to put complete faith in Krishna, how to develop taste for krsna-kathe, krsna-ruci, kathe-ruci, how to get prema-dhana, pure love, with which Krishna becomes bound up. So one who gets such thing then he has seen the real form of guru. He is very fortunate, he is bhegyaven. That guru is always casting his merciful glance over us, yes, and he has come here to deliver us from this deep dark well, grhendha-kupa. We are most unfortunate. When we meet such a guru, get his mercy, then we become most fortunate, bhegyaven.

bhavepavargo bhramato yade bhavej janasya tarhy acyuta sat-samegamah sat-saěgamo yarhi tadaiva sad-gatau parevarese tvayi jeyate matih

10th canto Srimad Bhegavatam [10.51.53] says: O Acyuta, O infallible Lord, the jivas are wandering here in many brahmendas, very tightly bound up in material bondage, bhava bandhana, but fortunately if some jiva meets a vaisnava-sedhu, sad-guru, then his fortune is changed, his life is completely changed. The most unfortunate fellow becomes the most fortunate fellow because now he becomes krsna-dasa. Now he will develop devotion for Krishna and he will be free from this material bondage. That is why by meeting sad-guru one can become fortunate. One who has seen, or has met such a person is very fortunate, bhegyaven. Up till now I was most unfortunate, today I became very fortunate because I met such a person, sad-guru. But here in this material world if somebody meets the president of the state he thinks: "Oh I met the president. I am very fortunate." But we are not speaking of this fortune, because he has many deficiencies. A poor man or one who wants a very high elevated position in government or some such thing says, "I met the president. I can fulfil my desires so I’m very fortunate." He thinks like that. But we are not speaking about that fortune. One should understand what sort of fortune it is to meet guru. It cannot be

compared with that of meeting the president of the state. It is incomparable. Up till now in many, many lakhs of lives I was either a karmi, a jneni, bhogi, or tyegi. But now I become krsna-desa. I am now situated in my constitutional position, jivera 'svarupa' haya-krsnera 'nitya-desa' [Cc.madhya 20.108] — as an eternal servant of Krishna. That is the constitutional position of a jiva. I was not in that position. From today I am in that situation because I saw such a guru, sad-guru, vaisnava thekura. He cast his merciful glance on me, now everything is completely changed.

In other words, when such time comes that this jiva will be delivered from the cycle of birth and death, his good fortune has come now. He saw such a person, met such a person, such a guru, sad-guru. That is what you should understand. Very many lives, lakhs of lives you have been fallen in this deep dark well, grhendha-kupa, material existence, crying, crying, crying, suffering, and suffering and suffering. Now the time has come, that suffering will be done away with forever. That is good fortune. That is bhegya. Forever it is done away with, finished, no more. This is good fortune, yes.

The opposite of guru is laghu. Guru means heavy, laghu means light. Guru-darsana is the opposite of laghu-darsana. guru-darsana, seeing guru is not seeing a laghu, a light. What are laghus? Those who are attached or attracted to dhana, jana, kavite, sundari — attracted or attached to the material world, material followers, or beautiful woman, they are laghu-janas, just opposite to guru. They may be poets, pandits, kings, emperors, scientists, philosophers, but they are all attached or attracted to dhana, jana, kavite, sundari — material world, material followers and women. They are not gurus. They are laghus. Guru-darsana means no more laghu-darsana. Laghu-darsana is finished. Do you understand Nityananda? Yes. If laghu-darsana is not finished then you have not seen guru. You have not gotten guru-darsana.

Disciple: [inaudible]

Srila Gurudeva: Why do they say? Who are laghu? Those who are attracted to dhana, jana, kavite, sundari — attracted to material world, material followers, and women. They are laghus. They are not gurus. Guru means only attraction is to Krishna. That is guru who has gotten Krishna, who has come here to deliver Krishna. That is guru. So guru-darsana means no more laghu-darsana. No more. It is finished. Now you will be delivered from material attachment. That means attachment to material father, mother, wife, children, kith and kin, so-called love, and friendship. No more attraction. Only one attraction, that is to Krishna. That is guru-darsana.

A material poet writes so many nice poems. Many people say, "Oh, very nice poem. Yes, Wordsworth's poems are very nice poems." "Wordsworth, a great poet." "Shakespeare’s poems are very good. He is a very great poet." There are so many poets but they are not gurus, bebe. They are laghu-janas. They may attract materialistic jivas through their poetry. And these scientists may attract the general people by their wonderful inventions and discoveries. That political leader Rao Nrisimha, he gives newer and newer ideologies and people are attracted, yes, but that is not guru-darsana. That is all laghu-darsana. When you really have guru-darsana, see such a person, vaikuntha bhartava(?) who has descended here to deliver the message of Vaikuntha, the message of Krishna, and whose heart bleeds seeing the suffering souls, if good fortune has come to you then you meet such a person as king Prachinabhirasan met Narada Muni, then you will be able to completely free yourself from such laghu-darsana, seeing all these people. How can you see the sun? Now you can see the sun because sunlight is there. With the help of the sunlight one see the sun. Without the help of the sunshine nobody can see the sun. Similarly, without the mercy of sedhu-guru you cannot see a sedhu-guru. Can you? No, no bebe. Only by the mercy of sedhu-guru can one see sedhu-guru. It is not that only seeing the photo of that sedhu "Oh he looks nice. Very nice boy, nice appearance, handsome looking." That is not the real darsana. You will see only external things, the external body. You cannot see the real svarupa of guru — what he is, how he is the personal assistant or associate of the Supreme Lord Krishna, how gaura-karune-sakti, the merciful energy of Gauranga is moving in him — you cannot see it. If you can see then you have really had guru-darsana.

What does guru-darsana mean? What is that? What does association of sedhu-guru mean? It means to hear from him and to imbibe the mood of sedhu-guru. That is association. To be influenced by his personality and to imbibe the mood of sedhu is really sadhu-guru darsana, otherwise you have not done guru-darsana.

neyam etme pravacanena labhyo na medhaye na bahudhe srutena

yam evaisa vrnute tena labhyas tasyaisa etme vivrnute tanum svem — Krsna Upanisad 1.2.23

Parametme, caitya-guru is there in the heart. When he assumes a body and appears, that is guru. Therefore guru is the bona fide representative of the Lord. When one meets guru, real sad-guru he gets a completely new life. Yes, new light has come to him now — new life and new light. Up till now he was fallen in the deep dark well of materialistic existence, grhendha-krpa, suffering and suffering and suffering. But when a fortunate soul meets sad-guru that guru now pulls him up from the deep dark well. Guru has descended here with one end of that rope, the prema-bhakti sutra. That is known as prema-bhakti sutra, the rope of prema-bhakti. One end of the rope is tied to the lotus feet of Krishna there in Goloka Vrindavan. Guru has come here with the other end of the rope, and sees that, "Yes, Nityananda has fallen in the deep dark well, grhendha-kupa, suffering, crying, crying, crying, crying for many lives." Sadhu-guru’s heart bleeds, "Oh, he is crying, he is crying, crying." So he drops that end of the prema-bhakti-sutra. “All right, catch hold of it very tightly, no slackness.” Then he pulls him out from the deep dark well. That is guru. The other end of the prema-bhakti-sutra is tied to the lotus feet of Krishna. Now you go to Krishna.

But if you cannot catch hold of the rope very tightly, no slackness, that means, if you cannot follow guru’s instructions as-it-is, then how can he help you bebe? How can he help you? If somebody catches but cannot hold on very tightly, if there is some slackness, he will be lifted to some height, but because he has not caught hold very tightly then he again falls down. It is such a great shock to guru. "Alas, I spent gallons and gallons of spiritual blood." It is not an easy task to deliver one fallen soul who is suffering in the deep dark well, andha-kupam. Not an easy task. He has to spend gallons and gallons of spiritual blood to deliver one soul. But he is so merciful. He has descended here to do this thing and he does that with the end of the prema-bakti-sutra. "Alright, catch hold of the rope very tightly, no slackness." Then he can pull you up.

But if he drops the end of that rope: "Oh, alas, I spent gallons and gallons of blood, but what this fellow does, he falls down." It gives such a great shock to guru. You cannot understand what a great shock it is, what a great pain it is for guru. It is not an easy task to deliver one soul from the fort of Durga-devi. It is a deep dark well. It requires gallons of spiritual blood. If someone falls down because he doesn’t follow the instructions of guru as-it-is, that means he cannot catch hold of that rope very tightly, there is some slackness so he falls down, he gives so much shock, so much pain to the guru, you cannot understand. There is one saying we have and the meaning is, how can a barren woman know the pain in giving birth to a child? She cannot understand because she is barren. Similarly you cannot understand what pain there is in the heart of a guru when the disciple falls down. Therefore it is not an easy task. It is so painful, such a shock to guru, yes.

Srila Prabhupada, my very dear spiritual master came, especially he came to the Western world. You are most fallen, most degraded fellows, but he is so merciful, he came here to deliver you. He spent so much of his blood. But what happened? Fall down, fall down, fall down. It is so painful you cannot understand. Can you repay guru? You cannot repay. He is so merciful. But he tried to pull you up but you fell down. It is such a shock. It is so painful. Guru is getting so much pain, yes. These fellows cannot understand it. They are ungrateful wretches, they cannot understand what pain is there.

Therefore it is said, guru-krsna-prasede peya bhakti-late-bija. Therefore guru is known as krsna-krpe sri murti, he is the embodiment of krsna-krpe. krsna-krpe has assumed a body, that is sri-guru. He has come here. To have the darsana of guru means to get krsna-praseda, the mercy of Krishna.

krsna yadi krpe kare kona bhegyavene guru-antaryemi-rupe sikheya epane — Cc. madhya 22.47

If someone gets the mercy of Krishna he is bhegyaven, he is fortunate. So that Krishna comes in the form of guru. I said, who is there as caitya-guru in the heart he assumes a body [Katha Upanińad says] and appears. Otherwise who can give you Krishna? kona bhegyavene, if someone is fortunate, if Krishna showers his mercy on such a fortunate soul he teaches the science of Krishna consciousness who is

antaryemi, caitya-guru. Gurudeva means krsna-praseda, he is embodiment of krsna-krpe. That is guru. If someone gets such guru his good fortune has already arisen. Now he has gotten the seed of bhakti-krpe.

If someone gets bhukti, mukti, kanaka, kemini, pratisthe — material enjoyment, material liberation, gold, woman — labha, puje, pratisthe — name, fame, adoration, that is not good fortune, no. But meye baddha jiva, a conditioned soul thinks if he gets all these things, bhukti, mukti, kanaka, kemini, pratisthe, he thinks he is fortunate. A conditioned soul thinks like that. But that is not real good fortune. To meet a guru by whose mercy he develops pure prema-bhakti, then that is good fortune. Bhoga kimva tyega, material enjoyment or material detachment is not bhegya, not good fortune.

Then what is bhagya? What is good fortune? To get prema-bhakti is good fortune. In Guru-vandana you sing: prema bhakti yaha hoite, avidya vinasa yate — When you get prema-bhakti then your avidya, ignorance will be completely destroyed. Otherwise ignorance cannot be destroyed. To get prema-bhakti is bhagya, that is good fortune. Then when someone gets bhakti then he gets the seed of good fortune. That is the seed of good fortune. That is bhakti-lata-bija, the seed of the bhakti creeper. What is the seed? The other name of that seed is sraddha.

Therefore Rupa Goswami says, adau sraddha, first thing is sraddha, unflinching faith, strong faith in sadhu-sastra-guru. That is the seed of bhakti-lata.

Then what is the seed of sraddha? The mercy of sadhu-guru is the seed of sraddha. Understand Nityananda? The mercy of sadhu-guru is the seed of sraddha. That is: nitya-siddhasya bhavasya prakatyam hrdi sadhyata. Haribhakti-vilasa, Sanatan Goswami says. sadhu-guru’s krpa is the seed of sraddha. Unless you get sadhu-guru-krpa how can you develop sraddha? You have doubts, samsayatma vinasyati [Bg.4.40] — One who has a tinge of doubt will perish. You cannot be delivered. So by the mercy of sadhu-guru a jiva gets prema-bhakti.

sei se parama-bandhu, sei mata-pita sri-krsna-carane yei prema-bhakti-data

sakal janme pita mata sobe pai krsna guru nahi mile bojo ei yare

This is Caitanya Maěgala. Lochan Das Thakur has written like that. He is my supreme friend, he is my father, he is my mother who has given me prema-bhakti at the lotus feet of Krishna. Yes, that is the bija, the seed I have been given. He is my supreme friend, he is my father, he is mother. sakal janme pita mata sobe pai — You have undergone lakhs of births so you have lakhs of fathers and mothers. Not real father and mother. Material father and mother are not real. They cannot give you prema-bhakti. One who gives prema-bhakti is real father and mother, supreme friend. sakal janme pita mata sobe pai — In every birth one gets a father and mother, but krsna guru nahi mile, to get such a guru, sad-guru, vaisnava-sadhu who can give you krsna-prema-bhakti bija is not so easily available. It is only by the mercy of such a guru one can get prema-bhakti.

adau sraddha tatah sadhu-sango 'tha bhajana-kriya tato 'nartha-nivrttih syat tato nistha rucis tatah

athasaktis tato bhavas tatah premabhyudancati sadhakanam ayah premnah pradurbhave bhavet kramah

This is gradual development. It begins from sraddha and goes up to prema. You can develop sraddha by the mercy sad-guru. Then, if you do bhajana under his guidance all anarthas will be completely destroyed. Then nistha, your mind will be fixed. Nistha means the mind is now fixed at the lotus feet of Krishna. No oscillation of mind. That is nistha stage. Then ruci, you’ll develop taste for hari-katha, krsna-katha, nectarean katha. Athasaktis, then attachment. No more material attachment, maya. Now you have developed attachment towards the lotus feet of Krishna. That is ruci, asakti, then bhava, the heart will be completely purified. When bhava matures. Maturity of bhava means prema. It begins from sraddha, faith,

then ultimate culmination is prema, love. One who gives this is sad-guru. He is my supreme friend, he is my father, he is my mother, he is everything.

Jivera svarüpa haya krsnera nitya dasa is the svarüpa, constitutional position, identity of jiva. He is a krsna-bhakta. He is a devotee of Krishna, but abusing his minute independence he is captured by maya, caught up by the snare of maya, so his svarüpa is covered up now. There is a layer, a covering of the true identity of the krsna-bhakta. That means bhakti-bhava is covered up. When you choose maya the real svarüpa is covered up. Who can lift the covering, baba? It needs to be lifted, who can do it? Sadhu-gurudoes so. Without the mercy of sadhu-guru this covering cannot be lifted. Nobody can lift it. It is by the mercy of sadhu-guru. It is in you, it is in jiva, yes, jivera svarüpa haya krsna nitya dasa, Mahaprabhu says. That is the svarüpa, real identity, the real constitutional position of the jiva, you are eternal servant of Krishna. That means krsna-bhakta, jiva is krsna-bhakta. But these layers, coverings are there because you have abused your minute independence and have chosen maya. You have done that. So sadhu-guru, out of mercy when he accepts such disciple, as I said, he pulls him up from the deep, dark well of material existence, then by the mercy of sadhu-guru this covering is lifted up. That is guru. One who does so he is guru. He is maha-bhagavata. By his mercy a jiva gets the bhakti-lata-bija, seed of bhakti creeper. Otherwise who can gave you seed of bhakti-lata if guru is not this? "Up till now lakhs of lakhs of births I was so distressed, so unhappy, but this sadhu-guru, sadhu-vaisnava, now he will make me happy. I was duhkhi. Now he will make me happy. He has come here to deliver me." This faith arises. This is sraddha. This faith arises in the heart.

krsna se tomara, krsna dite paro, tomara sakati ache emi to' kangala, 'krsna' 'krsna' boli', dhai tava pache pache

Krishna belongs to you. Only you can give me Krishna. I am devoid of Krishna. I am kangala, I am a pauper therefore I am running behind you: “Give me Krishna! Give me Krishna! Give me Krishna!”

One who develops such faith has gotten sraddha, the seed. Sraddha is the seed. He has gotten the seed, krsna-sraddha, krsna-rati. This vaisnava thakura will give me krsna-sraddha and krsna-rati, to develop love for Krishna. Then it is to be understood that he has developed faith, sraddha. bhakti stu bhagavata bhakta saěgena parijayate — By the association of a devotee of the Lord one can develop bhakti, otherwise nobody can develop bhakti. It is there in you, in the jiva, but it is covered up, in a dormant stage. But by the mercy of sadhu-guru the covering is lifted, now it is aroused, bhakti udayala. What is not there, how can it be aroused? nasato vidyate bhavo nabhavo vidyate satah [Bg.2.16] — What is not there, how can it be aroused? It is there in jiva, only it needs arousing, awakening, nothing else. And that sadhu-gurudoes so. That is his mercy.

This bhakti-dhana is in the jiva. It is already there. Only gurudeva just lifts the covering and awakens it, nothing else. This gurudeva is not king, but king of the kings, maharaja. Great kings will come and bow down. He is not a poet, he is not a material scientist. He is great wealthy person with krsna-prema-dhana, not material wealth. That is guru. Just by his presence, just to see him, if by his mercy you can see him, then immediately a jiva develops sraddha, faith. If he really is a fortunate jiva he gets the merciful glance of that guru then he will develop sraddha. Otherwise he cannot. "Yes, sadhu-guru came but I am so unfortunate, I went there but I couldn’t see him." This is a most unfortunate affair. "He came here, he gave darsana but I couldn’t see him. I went there. I sat there, but I couldn’t see him." This is a most unfortunate situation. Yes, this happens. This is durbhagya, most unfortunate. But one who is really fortunate, bhagyavan he sees the real svarüpa. Then it is spontaneous that this feeling arises in his heart: "I must surrender. I must serve this person, sadhu-guru." Then he’ll get saubhagya, good fortune. That is good fortune. Complete new life will be there. And this is a great event in the life, a very great event in the life to have the darsana of such a sadhu-guru. This is like a great revolution, maha viplava, and such a great incident in the life. You may be an atheist, you may be a material scientist, you may be a material philosopher, whatever you may be, but if you are really fortune to have the darsana of sadhu-guru your life will be completely changed. Yes, a great event in the life. Therefore we say:

brahmanda bhramite kona bhagyavan jiva guru-krsna-prasade paya bhakti-lata-bija

Whatever you may be, if you are fortunate and get the darsana of sadhu-guru, your life will completely change. One who has gotten darsana of such sadhu-guru, one who has gotten such guru, only he can understand what wealth he has gotten. Otherwise nobody can understand the wealth he has received. You should think very seriously, very deeply about what it is for one who has gotten darsana of a sadhu-guru, what wealth it is that he has really gotten guru. It is great fortune. One cannot express it in words. Ordinary language fails to express it.

Sadhus, gurus, mahajanas are here. You shouldn’t think that they aren’t here. They are here. Therefore bhakti is here, priti is here, love is here and service, seva is here. Otherwise how it will be? But we are unfortunate, most unfortunate we cannot see such a person. We have no vision. We cannot see. We say, "No, nobody is there, nobody is there, nobody is there, nobody is there. No need. No need." Nityananda says, "Nobody is there. Many devotees are there, but nobody is there, nobody is there, nobody is there." Nobody? Nobody is there? If there would not have been the sun and moon do you think these activities in the world would go on? They are there, so activities are going on. If there would not have been such sadhuand guru, how do you think the activities of krsna-samsara will go on? How would there be sraddha? How would there have been bhakti, seva, how will they be there? They are there. There is devotion, there is love, there is loving service. Everything is here. Because of that presence they are here, because they are krsna-prasada, they are the embodiment of Krishna’s mercy, krsna-krpa srimürti. Yes, I say, to get such a guru, sad-sadhu means to get the mercy of Krishna. Therefore it is said:

brahmanda bhramite kona bhagyavan jiva guru-krsna-prasade paya bhakti-lata-bija

Thank you. Questions After Class:

Srila Gurudeva: Any question?

Disciple: In regard to minute independence,.... Krishna controls exactly what choice......question is iaudible.

Srila Gurudeva: When he has granted you this minute independence, he has given you that choice. Now it is up to you... [recording ends abruptly].