Post by Admin on Dec 25, 2015 1:28:37 GMT
One Param Para with one understanding or Siddhanta
Acintya bheda bheda Tattva, Krsna is one but according to our perspective and relationship we may explain slightly differently, nevertheless it is the same Absolute truth, just like the moon may display different phases but ultimately Sri Krsna is the blazing full moon Vrajendra yasoda nandana, Radha madana mohan Krsna. He plays in the forests of vraja and the kunjas around Sri Goverdhan, the divine umbrella that gives shelter to all the Vrajavasis .
"Krsna-bhakti is the aim and object of all human beings. You can tell it in a different style, but the wine must be the same. The color of the glass may change, but the wine must be the same."
Siddhanta does not change according to different understandings, it only appears different due to our inability to realise it . We should meditate deeply on this topic and understand that in the line of Srila Rupa Goswami there is no difference of mood. All the Acharyas are serving there spiritual master in aprkrta lila under the guidance of their anugatya with Rupa Goswami, as the leader of manjaris under Sri Lalitadevi .Rupa manjari is non different to the form of Sri Radharani, her mood of service reflects Radhas love, both are golden in complexion and it is this very mood and kanti that has embraced Caitanya Mahaprabhu giving him the appearance of Sri Gauranga.
priya-svarupe dayita-svarupe
prema-svarupe sahajabhirupe
nijanurupe prabhur eka-rupe
tatana rupe svavilasa-rupe
(Madhya-lila 19.121)
"Indeed, Srila Rupa Gosvami, whose dear friend was Svarupa Damodara, was the exact replica of Sri Caitanya Mahaprabhu, and he was very, very dear to the Lord. Being the embodiment of Sri Caitanya Mahaprabhu's ecstatic love, Srila Rupa Gosvami was naturally very beautiful. He very carefully followed the principles enunciated by the Lord, and he was a competent person to explain properly the pastimes of Lord Krishna. Sri Caitanya Mahaprabhu expanded His mercy to Srila Rupa Gosvami just so he could render service by writing transcendental literatures."
Thus one may have any of the five moods available to serve in vraja, but in our line a specific mood of service is being realized in relation to the divine couple .
How will we choose our eternal relationship ? Is Krsna the object of our enjoyment or us his ?
Nitya Siddha krsna prema - not Sadhana siddha its Nitya siddha . Sadhana siddha is the method for realising the Nitya Siddha eternal constitutional relationship with the lord .So one description Sadhana Siddha is describing the process by which one has perfectly realised his Nitya Siddha eternal relationship with the lord .We should not artificially try and differentiate these terms to try and wrangle different classes of souls, when in fact they are simply different descriptions of the soul ie one perfect and one who completes the process of realizing there full potential .
That Paramatma is omniscient and the creator of the world. He is Self-born (atma-yoni), the controller of kala (time), the knower of all, the Isvara of pradhana (maya), and the Isvara of all ksetrajnas (jivas). He is full of all transcendental qualities and beyond all material qualities, yet He is their Master. He binds the jivas in samsara, places them in their positions, and liberates them from it. (Svetasvatara Upanisad 6.16)
For instance in the lila of Narada muni he was a gandharva who was cursed to take birth as the son of a maidservant, then by taking remnants of vaisnavas he realised the opulent form of the lord as Sri Narayana and thus became Narada muni in his next life . He also serves lord Caitanya as Srivasa pandit and Sri Krsna as Madhumangala .So sometimes Narada muni is described as a Sadhana Siddha in the pastime where he realises his eternal relationship to Lord Narayana .He also has many Nitya siddha forms accordingly that serve the Lords plenary manifestations in different moods, in conjunction with narada munis,srivasa pandit and madhumangala own sthayi bhavas even though they are the same soul in different lilas .
Nowadays there is some speculation by so called munis who are trying to differentiate the pure souls of jivatmas, by discriminating that there is a difference in souls. They say some are nitya siddha and others are tatashta jivas who have never been to the spiritual world , that is ok , nevertheless the inconceivable aspect of a soul who is in the nitya-siddha position and the nitya-baddha position must be reconciled . This is a distinction based on the apparent position of souls in different conditions . Yet a devotee of the lord does not make this foolish mistake, considering one soul a different type compared to another based on temporary designations due to apparent considerations.
[Srila Narayana Maharaja:] There is no transformation of the jiva. For the time being, its nature is changed by his independence. In other words, maya covers him, and it seems like it has changed. But when he will become liberated, then the original nature will appear." (Ref2)
Bg 18.21 — That knowledge by which one sees that in every different body there is a different type of living entity you should understand to be in the mode of passion.
Bg 5.18 — The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater [outcaste].
Bg 5.19 — Those whose minds are established in sameness and equanimity have already conquered the conditions of birth and death. They are flawless like Brahman, and thus they are already situated in Brahman.
What is this Brahman consciousness, we will not be able to understand we are not the body or a pure soul until we have realised what our realationship with the lord is . One may say I know I am not the body but a pure soul, but how ? Only when we really know our identity by re-establishing or realizing who we are in relation to Krsna, the Supreme Bhraman, only then can we really say we know.
Bg 13.32 — Those with the vision of eternity can see that the imperishable soul is transcendental, eternal, and beyond the modes of nature. Despite contact with the material body, O Arjuna, the soul neither does anything nor is entangled.
We are not this false ego, only real ego gives us this perspective in truth , theory will not do .Once one realises this, one will see that every soul is jivera swarupya haya Krsnera nitya dasa! There is no exception to this rule at anytime, a living being who is temporarily covered has simply forgotten that is all, thus we should remember and Go Back home back to godhead where we all belong .
Bg 4.35.Having obtained real knowledge from a self-realized soul, you will never fall again into such illusion, for by this knowledge you will see that all living beings are but part of the Supreme, or, in other words, that they are Mine.
The function of pure Citta vrrti is always present in all souls although dormant in some, it is still there in a seed form waiting to blossom . Munis who mistakenly interpret verses by Srila Jiva Goswamis Sat sardharbhas, which describe that the citta vrrti is not present, only relates to the external covering of a bewildered soul and should not be taken to mean that without association of a pure devotee it was not present before. It can be awakened by a pure devotees association but will never be realized by a jivas desires to enjoy krsna according to there own desire . Pure bhakti is devoid of any other desire, except the desire to please Sri Krsna according to his desire, anyabilas sita sunyam...
Bg 2.16 — Those who are seers of the truth have concluded that of the nonexistent [the material body] there is no endurance and of the eternal [the soul] there is no change. This they have concluded by studying the nature of both
Bg 2.20 — For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain.
Bg 2.12 — Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.
Krsna knows who we are in the past, present and future even though we may forget in different conditions, which are all under the supervision of the lord .
So we have a eternal relationship with the lord, that we can realise, by performing sadhana bhakti under the guidance of tattva darsinah Pure devotees of the lord.
Nitya siddha krsna prema - CC Madhya 22.107 — “Pure love for Kṛṣṇa is eternally established in the hearts of the living entities. It is not something to be gained from another source. When the heart is purified by hearing and chanting, this love naturally awakens.
Is realized through sadhana bhakti.
CC Madhya 22.105 — “ ‘When transcendental devotional service, by which love for Kṛṣṇa is attained, is executed by the senses, it is called sādhana-bhakti, or the regulative discharge of devotional service. Such devotion eternally exists within the heart of every living entity. The awakening of this eternal devotion is the potentiality of devotional service in practice.’
Srila Bhaktivedanta Narayan Goswami Maharaja -
"All the jivas, who are now, seems to be conditioned, they have also a potency of their rasa, rupa, name, shape, everything, nitya dasa, there. So everything is in, like a potency in that. Like in a seed of mango. All the shape, fruits, taste, everything is there. And in tamarind seed the trees of tamarind, leaves, taste, everything in that. In neem tree, oh, in that seed all the things, leaves, tree, taste, everything will be in seed.
So all jivas have a special shape, a special name, a special quality, a special mood to serve Krsna. Their color of clothes, everything is there, but in, like a potency there, hidden by maya now.
Two coverings, one of, one would be ahankara citta, suksma, subtle body, and next this having eleven senses, coverings. So when the covering will go away, and it will be liberated, automatically that same thing will come.
Like we can take so many seeds, seed of mango, seed of neem tree, seed of tamarind, seed of jackfruit, seed of wheat, seed of corn, seed of rice, and go to the same bank of Ganges, same sweet water, same soil, earth, some gardener. He will put there in earth, and he will take water from same Ganges, and he will give to all seeds. After some days all seeds will be sprouted. And then when they will come out, they will be like same in sprouted stage. But when leaves will come, then they will begin to change their colors, shape, and everything. And when they will be big trees in matured stage, oh, they will be all like separate, and then fruits will come in separate way, and then taste will come in separate. Not of any of the seeds will come in same, though water is same, air is same, sun is same, gardener is same, soil is same, everything is same.
So the jivas are so many, and one teacher, to whom we are associated, but when they will hear hari-katha, then what will become? When maya will go, then their own nature, own name, own mood, everything will come separate, separate, separate. " (Ref 1)
All Glories to Srila Gurudev, who is clarifying all misconceptions, giving hope to fallen souls in kaliyuga, by explaining they have an eternal relationship with Sri Krsna. That can never be broken , By the grace of pure devotees we can remember who we are and go back home , Back to Godhead.
Who can understand this ,only one who has no other desire but to please krsna according to his desire and is crying and crying for this opportunity .That is why Srila Gour Govinda Goswami Maharaja always explained if you want Krsna prema you will have to enter the crying school of Sri Gauranga .
Many people are trying to explain but because they have a different understanding, or think there is a different understanding being explained, we can realize they do not understand . Some further study is needed at the crying school of Sri Gauranga where Lord Nityananda is the headmaster and Sri Gadadhara pandit the head teacher followed by Ramananda raya, Swarup Damodara . Srila Rupa Goswami,Srila Santana Goswami and Srila Jiva Goswami are the shining example of perfect students who have Graduated and are teaching us all .
We cannot understand this with our heads, we will only be able to understand it within our heart . Srila Haridas thakur is the nama acharya, he is showing the method for realising this truth. Although he is a spotless pure devotee of the lord he has appeared in a non vaisnava family to help us . Due to the temporary external covering of material desires in order to purify ourselves we will need to constantly chant and take sadhu sanga just as Srila Haridas Thakhur has shown . Ceto darpanam marjanam ... kirtaniya sada hari .
Darsana of the deity of the lord is for the benefit of conditioned jivas who are unable to see the lord within there heart, so the deity mercifully appears by the desire of his pure bhaktas to purify us . We will firmly need to establish the deity in our heart, by performing the Gundica marjana within and making it a fit residence for the Lord. Then it will become clear that there is no difference in opinion or understanding between the Vaisnava Acharyas coming in the Param Para, of the Bhrama Madhva Gaudiya line headed by Srila Rupa Goswami.
REF (1) bvmlu.org/SBNM/lectures/19990429_tbosr-tnotj.html
REF (2) bvmlu.org/SBNM/ahad.html
Acintya bheda bheda Tattva, Krsna is one but according to our perspective and relationship we may explain slightly differently, nevertheless it is the same Absolute truth, just like the moon may display different phases but ultimately Sri Krsna is the blazing full moon Vrajendra yasoda nandana, Radha madana mohan Krsna. He plays in the forests of vraja and the kunjas around Sri Goverdhan, the divine umbrella that gives shelter to all the Vrajavasis .
"Krsna-bhakti is the aim and object of all human beings. You can tell it in a different style, but the wine must be the same. The color of the glass may change, but the wine must be the same."
Siddhanta does not change according to different understandings, it only appears different due to our inability to realise it . We should meditate deeply on this topic and understand that in the line of Srila Rupa Goswami there is no difference of mood. All the Acharyas are serving there spiritual master in aprkrta lila under the guidance of their anugatya with Rupa Goswami, as the leader of manjaris under Sri Lalitadevi .Rupa manjari is non different to the form of Sri Radharani, her mood of service reflects Radhas love, both are golden in complexion and it is this very mood and kanti that has embraced Caitanya Mahaprabhu giving him the appearance of Sri Gauranga.
priya-svarupe dayita-svarupe
prema-svarupe sahajabhirupe
nijanurupe prabhur eka-rupe
tatana rupe svavilasa-rupe
(Madhya-lila 19.121)
"Indeed, Srila Rupa Gosvami, whose dear friend was Svarupa Damodara, was the exact replica of Sri Caitanya Mahaprabhu, and he was very, very dear to the Lord. Being the embodiment of Sri Caitanya Mahaprabhu's ecstatic love, Srila Rupa Gosvami was naturally very beautiful. He very carefully followed the principles enunciated by the Lord, and he was a competent person to explain properly the pastimes of Lord Krishna. Sri Caitanya Mahaprabhu expanded His mercy to Srila Rupa Gosvami just so he could render service by writing transcendental literatures."
Thus one may have any of the five moods available to serve in vraja, but in our line a specific mood of service is being realized in relation to the divine couple .
How will we choose our eternal relationship ? Is Krsna the object of our enjoyment or us his ?
Nitya Siddha krsna prema - not Sadhana siddha its Nitya siddha . Sadhana siddha is the method for realising the Nitya Siddha eternal constitutional relationship with the lord .So one description Sadhana Siddha is describing the process by which one has perfectly realised his Nitya Siddha eternal relationship with the lord .We should not artificially try and differentiate these terms to try and wrangle different classes of souls, when in fact they are simply different descriptions of the soul ie one perfect and one who completes the process of realizing there full potential .
That Paramatma is omniscient and the creator of the world. He is Self-born (atma-yoni), the controller of kala (time), the knower of all, the Isvara of pradhana (maya), and the Isvara of all ksetrajnas (jivas). He is full of all transcendental qualities and beyond all material qualities, yet He is their Master. He binds the jivas in samsara, places them in their positions, and liberates them from it. (Svetasvatara Upanisad 6.16)
For instance in the lila of Narada muni he was a gandharva who was cursed to take birth as the son of a maidservant, then by taking remnants of vaisnavas he realised the opulent form of the lord as Sri Narayana and thus became Narada muni in his next life . He also serves lord Caitanya as Srivasa pandit and Sri Krsna as Madhumangala .So sometimes Narada muni is described as a Sadhana Siddha in the pastime where he realises his eternal relationship to Lord Narayana .He also has many Nitya siddha forms accordingly that serve the Lords plenary manifestations in different moods, in conjunction with narada munis,srivasa pandit and madhumangala own sthayi bhavas even though they are the same soul in different lilas .
Nowadays there is some speculation by so called munis who are trying to differentiate the pure souls of jivatmas, by discriminating that there is a difference in souls. They say some are nitya siddha and others are tatashta jivas who have never been to the spiritual world , that is ok , nevertheless the inconceivable aspect of a soul who is in the nitya-siddha position and the nitya-baddha position must be reconciled . This is a distinction based on the apparent position of souls in different conditions . Yet a devotee of the lord does not make this foolish mistake, considering one soul a different type compared to another based on temporary designations due to apparent considerations.
[Srila Narayana Maharaja:] There is no transformation of the jiva. For the time being, its nature is changed by his independence. In other words, maya covers him, and it seems like it has changed. But when he will become liberated, then the original nature will appear." (Ref2)
Bg 18.21 — That knowledge by which one sees that in every different body there is a different type of living entity you should understand to be in the mode of passion.
Bg 5.18 — The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater [outcaste].
Bg 5.19 — Those whose minds are established in sameness and equanimity have already conquered the conditions of birth and death. They are flawless like Brahman, and thus they are already situated in Brahman.
What is this Brahman consciousness, we will not be able to understand we are not the body or a pure soul until we have realised what our realationship with the lord is . One may say I know I am not the body but a pure soul, but how ? Only when we really know our identity by re-establishing or realizing who we are in relation to Krsna, the Supreme Bhraman, only then can we really say we know.
Bg 13.32 — Those with the vision of eternity can see that the imperishable soul is transcendental, eternal, and beyond the modes of nature. Despite contact with the material body, O Arjuna, the soul neither does anything nor is entangled.
We are not this false ego, only real ego gives us this perspective in truth , theory will not do .Once one realises this, one will see that every soul is jivera swarupya haya Krsnera nitya dasa! There is no exception to this rule at anytime, a living being who is temporarily covered has simply forgotten that is all, thus we should remember and Go Back home back to godhead where we all belong .
Bg 4.35.Having obtained real knowledge from a self-realized soul, you will never fall again into such illusion, for by this knowledge you will see that all living beings are but part of the Supreme, or, in other words, that they are Mine.
The function of pure Citta vrrti is always present in all souls although dormant in some, it is still there in a seed form waiting to blossom . Munis who mistakenly interpret verses by Srila Jiva Goswamis Sat sardharbhas, which describe that the citta vrrti is not present, only relates to the external covering of a bewildered soul and should not be taken to mean that without association of a pure devotee it was not present before. It can be awakened by a pure devotees association but will never be realized by a jivas desires to enjoy krsna according to there own desire . Pure bhakti is devoid of any other desire, except the desire to please Sri Krsna according to his desire, anyabilas sita sunyam...
Bg 2.16 — Those who are seers of the truth have concluded that of the nonexistent [the material body] there is no endurance and of the eternal [the soul] there is no change. This they have concluded by studying the nature of both
Bg 2.20 — For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain.
Bg 2.12 — Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.
Krsna knows who we are in the past, present and future even though we may forget in different conditions, which are all under the supervision of the lord .
So we have a eternal relationship with the lord, that we can realise, by performing sadhana bhakti under the guidance of tattva darsinah Pure devotees of the lord.
Nitya siddha krsna prema - CC Madhya 22.107 — “Pure love for Kṛṣṇa is eternally established in the hearts of the living entities. It is not something to be gained from another source. When the heart is purified by hearing and chanting, this love naturally awakens.
Is realized through sadhana bhakti.
CC Madhya 22.105 — “ ‘When transcendental devotional service, by which love for Kṛṣṇa is attained, is executed by the senses, it is called sādhana-bhakti, or the regulative discharge of devotional service. Such devotion eternally exists within the heart of every living entity. The awakening of this eternal devotion is the potentiality of devotional service in practice.’
Srila Bhaktivedanta Narayan Goswami Maharaja -
"All the jivas, who are now, seems to be conditioned, they have also a potency of their rasa, rupa, name, shape, everything, nitya dasa, there. So everything is in, like a potency in that. Like in a seed of mango. All the shape, fruits, taste, everything is there. And in tamarind seed the trees of tamarind, leaves, taste, everything in that. In neem tree, oh, in that seed all the things, leaves, tree, taste, everything will be in seed.
So all jivas have a special shape, a special name, a special quality, a special mood to serve Krsna. Their color of clothes, everything is there, but in, like a potency there, hidden by maya now.
Two coverings, one of, one would be ahankara citta, suksma, subtle body, and next this having eleven senses, coverings. So when the covering will go away, and it will be liberated, automatically that same thing will come.
Like we can take so many seeds, seed of mango, seed of neem tree, seed of tamarind, seed of jackfruit, seed of wheat, seed of corn, seed of rice, and go to the same bank of Ganges, same sweet water, same soil, earth, some gardener. He will put there in earth, and he will take water from same Ganges, and he will give to all seeds. After some days all seeds will be sprouted. And then when they will come out, they will be like same in sprouted stage. But when leaves will come, then they will begin to change their colors, shape, and everything. And when they will be big trees in matured stage, oh, they will be all like separate, and then fruits will come in separate way, and then taste will come in separate. Not of any of the seeds will come in same, though water is same, air is same, sun is same, gardener is same, soil is same, everything is same.
So the jivas are so many, and one teacher, to whom we are associated, but when they will hear hari-katha, then what will become? When maya will go, then their own nature, own name, own mood, everything will come separate, separate, separate. " (Ref 1)
All Glories to Srila Gurudev, who is clarifying all misconceptions, giving hope to fallen souls in kaliyuga, by explaining they have an eternal relationship with Sri Krsna. That can never be broken , By the grace of pure devotees we can remember who we are and go back home , Back to Godhead.
Who can understand this ,only one who has no other desire but to please krsna according to his desire and is crying and crying for this opportunity .That is why Srila Gour Govinda Goswami Maharaja always explained if you want Krsna prema you will have to enter the crying school of Sri Gauranga .
Many people are trying to explain but because they have a different understanding, or think there is a different understanding being explained, we can realize they do not understand . Some further study is needed at the crying school of Sri Gauranga where Lord Nityananda is the headmaster and Sri Gadadhara pandit the head teacher followed by Ramananda raya, Swarup Damodara . Srila Rupa Goswami,Srila Santana Goswami and Srila Jiva Goswami are the shining example of perfect students who have Graduated and are teaching us all .
We cannot understand this with our heads, we will only be able to understand it within our heart . Srila Haridas thakur is the nama acharya, he is showing the method for realising this truth. Although he is a spotless pure devotee of the lord he has appeared in a non vaisnava family to help us . Due to the temporary external covering of material desires in order to purify ourselves we will need to constantly chant and take sadhu sanga just as Srila Haridas Thakhur has shown . Ceto darpanam marjanam ... kirtaniya sada hari .
Darsana of the deity of the lord is for the benefit of conditioned jivas who are unable to see the lord within there heart, so the deity mercifully appears by the desire of his pure bhaktas to purify us . We will firmly need to establish the deity in our heart, by performing the Gundica marjana within and making it a fit residence for the Lord. Then it will become clear that there is no difference in opinion or understanding between the Vaisnava Acharyas coming in the Param Para, of the Bhrama Madhva Gaudiya line headed by Srila Rupa Goswami.
REF (1) bvmlu.org/SBNM/lectures/19990429_tbosr-tnotj.html
REF (2) bvmlu.org/SBNM/ahad.html