| Goloka Prahlad 的个人资料origin of jiva soul日志列表网络 |  工具  帮助 |
|
12月27日 ORIGIN OF THE JIVA SOUL THE SECRET BOOK OF ORIGINS
QUANTUM PHYSICS OR THE SCIENCE OF POSSIBILITIES. UNDERSTANDING THE UNIVERSAL CREATION. The Kingdom of God (Krishna) is an Eternal Personal Active Loving Devotional Place of unlimited pastimes that is ever lasting and never aging, the atma-vigraha (the soul’s real spiritual Krishna Conscious self and form) bodies are always there serving Krishna - Nitya-siddha means - eternally established as ones Krishna Conscious self. This is what permanence, perpetual and eternity means – no beginning, no end and never changing (although Lila-rasa — the mellows of a pastime with Krishna can change in the spiritual universe). Generally nitya-siddha among Vaishnava’s means one never falls to the conditioned living entity stage, known as the jiva-bhuta non-Krishna conscious condition, which is the sub-conscious lower self that is oblivious to their full Krishna Conscious atma-vigraha body in Krishna’s perpetual Kingdom. The jiva-bhutah (souls) is the sub-conscious condition active in the material universe, and the jiva-nikaya is the jiva-bhuta’s transformation to the inactive dormant state of consciousness situated in the Brahma-sayujya (Impersonal Brahmajyoti) This condition of the lower self, or the sub-conscious condition of the atma-vigraha personified consciousness, is a non-dream state however, all living entities have the conscious choice to remain serving Krishna as their full conscious personality (atma-vigraha body), or be submerged with non-Krishna active dreams that enters/creates the material universe.
This altered state on consciousness where one is physically aware of ones conventional underlying Krishna Conscious atma-vigraha body, to falling into an absent-minded stupor (dream) where one forgets their authentic body atma-vigraha body, is called the jiva-bhutah stage of consciousness. This transformation of consciousness, where one’s awareness changes from recognizing reality (their own Krishna Conscious atma-vigraha body), to being captivated by ones dreaming illusions, is due to turning ones back on Krishna. In this way, the jiva-bhutah sub-conscious dreaming projections of non-Krishna Conscious ‘thoughts’, originates and is only transmitted while one is not Krishna Conscious and aware of their original source or atma-vigraha body. This sub-conscious status generates their holographic illusory situation in the material universe; it is never their eternal Krishna Conscious atma-vigraha body that enters the apparition-impermanent dream of material existence.
In this manner, one’s sub-consciousness can continue on for almost an eternity until one gets fed up existing like this and attempts to achieve the yogic cessation of thought known as the inactive state of consciousness called the jiva-nikaya (impersonally liberated condition) that exists in a dormant state within the Brahma-sayujya or Impersonal Brahmajyoti. This active and inactive dreaming condition is facilitated by Krishna’s expansion known as Maha-Vishnu.
Only the individual part and parcels (marginal identity) of Krishna, the Supreme Personality of Godhead, are subject to the dual levels of consciousness explained here and never Krishna and His unlimited inner circle plenary expansions. Even great souls like Naradha-Muni, who is an individual atma-vigraha (marginal form), knows he is also subject to the temptations of the lower self because he can also choose between the higher Krishna Conscious real self or the lower sub-conscious dream self. Naradha Muni sets the example that the only way to remain conscious of one’s full identity, body, personality and individuality is to always be Krishna Conscious. In this way Krishna always protects him from illusion. See the story of Nardha Muni and the village girl on page 97.
Jiva-samjnitah means the parts and parcels of Krishna, also known as the living entities that are originally and eternally in personal form. These atma-vigraha bodies are the expressions of Krishna, or individual extension of His own likeness.
Krishna is compared to the sun, and the atma-vigraha’s are compared to the sunrays, the atma-vigraha’s are the same as Krishna in quality (have eternal form and the freedom to choose their own path in existence) but never quantity. Krishna is the Supreme Personality of Godhead and the cause of all causes. Krishna can never forget Himself or be effected by impermanence, where as the marginal living entities can forget Krishna and simultaneously themselves (their eternal atma-vigraha body) In this way ones deluded consciousness becomes overwhelmed by flickering impermanence experienced through the phenomena of unconscious dreaming that transmits or creates the material universe along with its Impersonal inactive shadowy dreaming escape.
The analogy of the sun and the sunrays is only a metaphor and is not to be taking literally. All parts and parcels of Krishna have eternal form like Krishna (can manifest in different ways of servitude in Krishna Lila or pastimes)) and it is only in the material universe ignorant souls (transmitted sub-consciousness) can appear to take on those impersonal characteristics. Also it’s important to note that the atma-vigraha’s were officially never created, nor can their atma-vigraha bodies or their dreaming forgetful transmitted consciousness be destroyed. Just as Krishna has an eternal bodily form, so does all the living entities have eternal bodily forms known as the marginal personified identities that originally, eternally and always are their original Krishna Conscious atma-vigraha source.
His Divine Grace A. C. Bhaktivedanta Swami Srila Prabhupada, the founder of the ISKCON Movement (The International Society for Krishna Consciousness) used the words potency and energy when describing the marginal aspect of Krishna’s creation, such terminologies are referring to the creation of Maha-Vishnu, which is divided into two dimensions of Impersonalism;
1. Material active universe, which includes the temporary ethereal and biological containers the jiva-bhutah consciousness, is incarcerated in and attempts to satisfy desires with.
2. The Brahma-sayujya (Impersonal Brahmajyoti) inactive condition where the jiva-bhutah transforms into its jiva-nikaya inactive dreamless consciousness. Both conditions do not exist in Krishna’s Personal abode therefore, when referring to Krishna’s internal Goloka-Vrindavan and Vaikuntha creations, the marginal is referring to individual atma-vigraha’s bodies, when referring to the marginal living entities within Maha-Vishnu’s universe, it means the transmitted dreaming jiva-bhutah or jiva-nikaya consciousness only. Further more, the Impersonal terminology describing the marginal living entity as energy and potency is only used to identify and describe the lower conscious self’s dreaming condition while in the dream of Maha-Vishnu. Maha-Vishnu is the utmost manifestation of God's power as Supreme Controller of the Cosmic Universe, which includes the material universe and the Impersonal Brahma-sayujya (the Impersonal Brahmajyoti. Maha-Vishnu is known as the Preserver because He is the force and action of guarding all that exists within the cosmic dream. His dreams are also the dreams of those who ‘consciously’ (not physically in their atma-vigraha bodies) leave Goloka-Vrindavan or the Vaikuntha’s. It is by Maha-Vishnu that our dreaming consciousness is facilitated and our mistaken desires fulfilled. There is a great confusion among Hindus that say Maha-Vishnu is Supreme God. This is incorrect; Sri Krishna is the Supreme Personality of God, ever abiding in joy and complete Bliss. Maha-Vishnu is Krishna’s expansion in the role of Krishna’s Eternal Servant and is responsible for facilitating the forgetful consciousness of those who choose to enter the dreaming important material existence and its Brahma-sayja inactive state of consciousness, and the most precious of the Demi-Gods because Maha-Vishnu is the preserver and protector of all that is Good and is unaffected by the duties He has to perform. Maha-Vishnu is the term that refers to the Supreme Creator of the entire universal dream. He is shown (below) displaying His mighty four-armed form, holding the Chakra Disk of Divine almighty Power, Conch Shell of Divine Creation, the Mace, which controls the cosmos, and the Lotus Bud.
Maha-Vishnu sleeps in the coils of the snake Shesha, with his wife Lakshmi, at his feet. The snake floats on the infinite cosmic ocean of Milk. From Him come all things within the material universal dream, including the Impersonal escape of the jiva-nikaya’s. In His sleep, Maha-Vishnu expands Himself into other Vishnu forms and observes everything being created, and as a result a lotus flower blooms in his navel. When the flower opens, Brahma appears seated inside it, to live out his life of a hundred Brahma years. After this period, Maha-Vishnu stops dreaming, the lotus flower closes again and withdraws, and is then recreated in the next dream, and so on.
Maha-Vishnu's role is the Supreme preserver of all material creation. Maha-Vishnu uses His power of preserverance to protect all the physical creations within our universe. He is not only a representative of Krishna, but also a deep and superior expression of Krishna’s power and motion specially suited for fulfilling the various dreams of those coming from Krishna’s abode (reality) and entering His dream (illusion) creation. Often times in early Hinduism, Maha-Vishnu was referred to as the Supreme Form of God, however this is false interpretation because Krishna is the Supreme Personality of Godhead as described in the Srimad Bhagavatam, however Maha-Vishnu is Himself just an expansion of Krishna's omnipresence and power. So it is appropriate to see Maha-Vishnu as either an expansion of Krishna or an Eternal Divine Servant of Krishna. However you see fit is appropriate.
To simply understand Maha-Vishnu, visualize Krishna creating a potent and dominant representative to generate the material universe and its flip side, the Impersonal Brahmajyoti for those living entities that choose to leave Goloka-Vrindavan. Maha-Vishnu is the expansion of Krishna’s form designated to serve specific functions of creation, preservation, and destruction under Krishna’s command. Maha-Vishnu assists and helps Krishna’s devotees when they appear from Goloka-Vrindavan or begin to awaken from their illusionary dream within the material manifestation, with the Bliss of His omnipotent influence and love as they struggle to again serve Krishna instead of their own selfish dreams. Maha-Vishnu also facilitates Krishna’s Goloka-Vrindavan Lila’s or pastimes within His dream whenever Krishna decides to appear. Maha-Vishnu is the form of Krishna who creates the material and impersonal dream within the impermanent cosmos. Through Maha-Vishnu’s representatives and the demi-gods headed by Brahma, He facilitates the building of our earth planet as well as the unlimited space which gives rise to the billions of Galaxies, clusters and planets.
This further clarification of how the marginal atma-vigraha’s can choose to exist as their Krishna Conscious self, or enter a non-Krishna conscious dream within the temporary universe facilitated by Maha-Vishnu, further strengthen the understanding of Personalism and gives the clear understanding of our real origins in Goloka-Vrindavan, and further make it clear to the Impersonalists and Vaishnava’s infected with Impersonalism, that the life force or marginal personalities are not originally insignificant atoms or sparks of living light, as some Gaudiya Math so-called authorities propagate. Only in the material universe, facilitated by Maha-Vishnu, can one appear in any way they imagine, even a spark of insignificant light!!
It is very hard understanding that there was never a time when all our atma-vigraha bodily forms did not exist, nor in the future will that form ever cease to be, even if one consciously forgets it and chooses to go off into some non-Krishna conscious illusionary dream in the material existence, or extend that figment of ones imagination to the Impersonal Brahma-sayujya. The fact is the jiva-nikaya and jiva bhutah consciousness only exists as transmitted dreaming consciousness when one forgets Krishna and themselves (ones own atma-vigraha body).
It has to be clearly understood by Vaishava scholars of Vedanta that their unique atma-vigraha body is the source of ones sub-consciousness jiva-bhutah condition they are attempting to consciously transform back to their original Krishna Conscious self. The paradox here is there is no origin to the atma-vigraha body because of the eternal nature of the devotional time in the Spiritual Personal Universe that is permanent, yet variegated, that never changes, yet is never the same, is always new youthful, fresh, undying and never repeats its self like the impermanent material universe does. This Perpetual Phenomenon is actually the only reality in creation and is a place where Impersonalism and materialism cannot exist.
The tatastha shakti is the Impersonal condition of the marginal living entity when consciously withdrawn into its lower self that can only be attained after first ending ones conditional existence in the material universe. The tatastha shakti or marginal plane is the dormant consciousness, or lower self, in denial of the eternal self (atma-vigraha body). In this condition, ones forgetful consciousness or lower self is trapped or merged into the Impersonal Brahman effulgence. Unlike Krishna’s Personal Brahman effulgence that is full of personalities and identities, this Impersonal effulgence is the bodily glare of Maha Vishnu (Also known as the Brahma-sayujya) and is living and growing due to the constant insignificant flow of those individuals who ‘consciously’ choose to leave or fall out of Krishna Consciousness (Krishna’s Kingdom) and into material sub-consciousness, facilitated by Maha-Vishnu within the material universe. The Impersonal Brahman effulgence is the outer covering of the Vaikuntha planets and under the jurisdiction of Maha-Vishnu, who also manages the material universe. The bodily glow of Maha-Vishnu reaches far out into His space that is one quarter the size of Krishna’s creation. Maha-Vishnu’s glow within His realm of the universe reaches far out into space and borders the outer covering of the Vaikuntha planets where Maha-Vishnu’s impermanent universe and the Krishna’s permanent Vaikuntha planets, where Krishna and Vishnu resides, meet (just like a negative charge up against a positive charge). In other words, it is where the Personal Brahman borders the Impersonal Brahman. The Personal Brahman is under the jurisdiction of Krishna while the Impersonal Brahman is always under the jurisdiction of Mahan-Vishnu. This version of Brahman is the Impersonal-resting place of infinite jiva-nikaya’s who have all previously been liberated from their material existence. Srila Prabhupada confirms this: - “Because he falls down from Brahma-sayujya, he thinks that may be his origin, but he does not remember that long, long, long ago before that even, he was with Krishna.
The real Personal Brahman is made up of the marginal plane of unlimited individual personalities who are all servants of Krishna. This Personal Brahman is not a potency or energy, it is individual persons with identity, personality and form that also houses the Vaikuntha Planets and surrounds Krishna and His Goloka-Vrindavan central Planet. This Brahman or Brahmajyoti is the real reality of sat, cit, ananda all embodied in vigraha (eternity knowledge, bliss embodied in form). It is impossible for the Impersonal Brahman to exist in the effulgence (individual atma-vigraha’s) of the Personal Brahman that emanates and surrounds Krishna’s Person. Only in the external realm, where the Impersonal Brahman or Brahmajyoti exists and maintained by Maha-Vishnu, do we find that the jiva-nikaya consciousness, transformed from the jiva-bhutah consciousness or lower self, can appear as an atomic ray or particle of non-differentiated character. This Impersonal condition can never exist in the real Personal Brahman or Personal Brahmajyoti where Krishna and His devotees individually reside. The living beings or atma-vigraha’s, are Krishna’s separated parts but have always had an original Krishna Conscious form. Thus the atma-vigraha’s have inherited a minute proportion of Krishna's qualities (form, personality, individuality and identity that is eternal with no beginning and no end); therefore, the atma-vigraha’s is an embodiment of awareness of service to Krishna, the perceiver, egoism, the enjoyer, the thinker, and the doer. The constitutional distinction between Krishna and the atma-vigraha’s is that Krishna is Almighty, while the atma-vigraha’s are His eternal servants, that is, if they always remember Krishna and simultaneously their original source or atma-vigraha body they serve Krishna as. When they forget, they ‘consciously’ (not physically in their eternal atma-vigraha body) enter the impermanent illusionary dream that is facilitated by the dreaming Maha Vishnu. This is because they also dreaming.
The atma-vigraha bodies never change however; the conscious awareness of our atma-vigraha body can change by forgetting to serve Krishna in every deed and thought. The difference between one’s higher atma-vigraha self and one’s jiva-bhutah lower self, is the higher self is ones eternal devotional form, while the lower self is flickering self centered consciousness. The higher self is real, the lower self is an illusion.This is also the meaning of marginal, the choice to forget Krishna or remember Krishna; the living entity can choose one or the other as the following demonstrates: –
1. The higher real self to the lower illusionary self,
2. The Spiritual universe to the material universe, 3. Prolonged consciousness to restricted consciousness 4. Atma-vigraha body to the jiva-bhutah or jiva-nikaya (impersonally liberated condition - dreaming consciousness), 5. To be in the light (Krishna Consciousness) to live in the darkness (material universe), 6. To live in reality to exist in a dreamed-up imaginary fantasy, 7. Spiritual Permanence to material Impermanence, 8. Krishna’s eternal Universal creation to Maha-Vishnu’s Impermanent Universal creation, 9. Marginal atma-vigraha to marginal jiva-bhutah and jiva-nikaya dreaming transmitted consciousness, 10. Higher self to the lower self, 11. Goloka-Vrindavan/Vaikuntha to the illusion of Maha-Vishnu’s Maya and the heavenly, middle and hellish material planets, 12. Remembering Krishna to forgetting Krishna and existing in illusion, 13. To be ones Krishna Conscious atma-vigraha body to being ones forgetful non-Krishna conscious dream projections, 14. Real self (atma-vigraha) or imagined self (jiva-bhutah - or jiva-nikaya). 15. Personalism to Impersonalism. This choice of independence always exists between ones higher self and ones lower self. Krishna allows this marginal independence because He does not want robots around Him; He wants those who choose to be Krishna Conscious and want to remain aware of their original undeviating atma-vigraha bodily identity, personality and service.
The choice is to be ones self or be carried away by prevarication into a self-centered dream state, where one can forget Krishna for almost an eternity, is the characteristic of the marginal atma-vigraha’s.
Krishna and the living entities (the atma-vigraha’s) are therefore the same in quality but not quantity, which means the atma-vigraha‘s, or marginal living entities, are subject to forgetfulness while Krishna, the Supreme Atma-Vigraha and maintainer of the Goloka-Vrindavan and Vaikuntha realms, as well as the mundane universe created by the forgetful lower self of the atma-vigraha’s and made possible through Krishna’s Maha-Vishnu expansion, is never effected by the dreaming atma-vigraha’s or the dreaming Maha-Vishnu expansion.
The marginal identities (individual atma-vigraha’s who always have the choice between the higher bodily self or the lower dream self) have an eternal bodily individual form as already explained. It must be emphasized the living entities in their original form in Goloka-Vrindavan and the Vaikuntha’s are not individual sparks of insignificant light as some Vaishnava scholars propagate. Only in the sub-conscious dream can ones fallen consciousness appear that way due to the dreaming projected ‘thoughts’, called the transmitted jiva-bhutah or jiva-nikaya consciousness. However, both are only an illusion facilitated by the sleeping Maha-Vishnu.
This lower self-consciousness firsts manifests as the jiva-bhutah and then may change to the jiva-nikaya dreamless state if one refuses to accept the authority of Krishna and keep denying their higher personified atma-vigraha conscious source. If one refuses to accept the existence of their Krishna Conscious atma-vigraha body, they will become fed-up with the impermanent material energy and progress through a transformation and attain the transmitted jiva-nikaya ‘crudely enlightened’ stage of being ‘impersonally’ liberated into the Brahma-sayujya (A condition of inactive consciousness). The Mayavadis, Impersonalists Yogis, Jains and Buddhists hanker after this Impersonal inactive state of consciousness, who view the self as jiva spark or an atoms of effulgence merged into the Impersonal Brahmajyoti or, more in line with their beliefs, they imagine they are only individuals while embodied and when free from Karma and the cycle of birth and death, they again merge back into the whole like the air in a sealed container merges with the all-pervasive air around the pot when it is broken. There understanding however comes from within the sub-conscious illusionary realm emanating as delusional dreams from those who forget Krishna and their own atma-vigraha body. All this illusion is facilitated by the dreaming Maha-Vishnu because Krishna has empowered Him to fulfil all of the bizarre desires of those who choose to forget Krishna. His incredible dreams are also the dreams of the jiva-bhutah consciousness and their ‘conscious’ transformation into the jiva-nikaya Impersonal consciousness that either merges into Maha-Vishnu’s body or the Impersonal effulgence (the causal ocean) that surrounds it. The glorious of Maha-Vishnu fills volumes of books and He is only the facilitator of the material universe and the Impersonal Brahmajyoti. Only in the Universe facilitated by Maha-Vishnu can one’s consciousness ‘appear’ as an individual atomic spark, or where one can imagine their consciousness to be all-pervasive and one with everything. Both conditions are an illusion. These conditions of deluded states of consciousness is Impersonalism and has nothing to do with Goloka-Vrindavan reality of Personalism and Perpetual form that is way, way, way beyond the dream universe over-seen and facilitated by Maha-Vishnu. We forget the Vedas mostly only deal with the creation of Maha-Vishnu.
When Srila Prabhupada refers to spiritual sparks, he is referring to the conditions within the creation of Maha-Vishnu after first appearing in his creation (specially set up by Krishna to satisfy the mistaken desires of those who choose to ‘consciously’ leave/forget their Krishna Conscious atma-vigraha body (only in a dream state) and manifest the jiva-bhutah ‘material active’ conscious state, followed by jiva-nikaya (Impersonally liberated condition) entering the condition of no-thought, desires or dreams. All this happens after sub-consciously leaving (in a dream state) one’s atma-vigraha body in Goloka-Vrindavan. It is very important to understand this. This is an important realization.
It must be made clear that Srila Prabhpada is referring to Maha-Vishnu when discussing the creator of the universe that he refers to as the ‘cosmic’ manifestation.
The Goloka-Vrindavan realm and Vaikuntha planets have no beginning or end and one can only exist there as a person. Srila Prabhupada therefore is mostly referring to the material creation and its Impersonal Brahma-sayujya escape when he says one can appear to exist as an atomic spark. In reality this condition is an inert state of consciousness that is also temporary just like the material universe. Both conditions of consciousness, Personal and Impersonal within and without the material universe (within the creation of Maha-Vishnu) is the transmitted consciousness emanating from one real and eternal form in Goloka-Vrindavan, outside the realm of Maha-Vishnu’s jurisdiction that was long, long, long ago forgotten. Maybe forgotten, but the connection to who we really are, always exist and can never disappear.
The Vedic texts such as the Srimad Bhagavatam describe that God in His form of the Primeval 'Maha-Vishnu' lies on the 'causal ocean' and as he exhales, countless numbers of universes are created from the pores in His skin. Then as He inhales, they are brought back into His body and become unmanifest again until the time of His next outward breath. Each breath is equivalent to many billions of years according to our calculation.
The first living being created in each universe is called 'Brahma' and is given the task of creating a diversity of life and environments within that particular universe. According to people's karma from the last universe they are put into appropriate bodies in the new one, anything from being Brahma themselves to being a small ant, and the cycle continues for infinity. More purified souls are given the task of stewardship over the existence in a similar fashion to Brahma, and are known as 'devas' but none have his specific powers.
Maha-Vishnu originates from The Supreme Person (Krishna) - whose abode is beyond this material world. It is said that the material universes exist in a small space of an infinite and eternal 'spiritual sky', known as Vaikuntha. The spiritual sky, Vaikuntha, is beyond our material conceptions being filled with eternity, knowledge and bliss. In Vaikuntha it is said that "time is conspicuous by its absence" and thus there is no creation or dissolution. It is not destroyed when the material universes become unmanifest, but stays as it is.
In the Sri Caitanya Caritamrita in the Madhya chapter 6, Srila Prabhupada mainly discuses the activities in the material universe (the cosmic manifestation) in relation to Maha-Vishnu and Krishna’s Lila within Maha-Vishnu’s jurisdiction, Lord Caitanya and His devotees who ‘appear’ to come to the material universe to help the fallen, it is all Lila for them because the choice to leave Goloka-Vrindavan is a conscious choice made by the living entities who want to exist independent from Krishna. When they again desire to be Krishna conscious, Krishna sends His devotees to fill the role that facilitates their desire to again begin to remember their ‘old original consciousness’ in the mood of loving reciprocation with Krishna, Lord Caitanya and His dear devotees (one never leaves physically Krishna Lila) This is very difficult to understand if one is not Krishna Conscious.
Achintya-bhedabheda-chintya set of guidelines: - Lord Caitanya* disproved all kinds of non-spiritual and non-Vaishnavite system of belief and established the crucial philosophy of Vedic Religion through His spiritual principle known as ‘Achintya Bhedabheda’, which explains that, - Krishna and the individual atma-vigraha's or atma-jivas are quantitatively distinct and qualitatively indistinguishable with each other. Krishna is infinite, atma-vigraha's are infinitesimals, this is the principal distinction between the two. In the matters of identity, they both are spiritual in nature with eternal form and personality. Lord Caitanya established that, the individual atma-vigraha's are the eternal servitors of Krishna. Forgetfulness of the Lord transforms their awareness down to the jiva- bhutah consciousness undergoing worldly sufferings through repeated births and deaths. Lord Caitanya propagated Sri Krishna Nama Sankirtan (congregational chanting) as the Yuga-Dharma for the present age Kaliyuga, which when adopted in holy association and good conduct, shall bestow ‘Divine Love’ which is the highest summum bonum for the trapped jiva-bhutahs. Lord Caitanya generously distributed this exceptional treasure of divine love to one and all without any discrimination. The generosity of Lord Caitanya knows no bound, therefore He is known as the all-benevolent Lord. Everyone who came across the Lord became influenced and marvelled. Those who desire to achieve the highest well being of human life and reawaken their old and original Krishna Consciousness should whole-heartedly follow the instructions of Lord Caitanya and adore Him through Krishna Nama Sankirtana in close association with the pure devotees of Lord Sri Caitanya Mahaprabhu.
It is said the Brahma-sayujya or Impersonal Brahmajyoti is on the edge of the material universe and one attains that condition by merging into the outer bodily effulgence of Maha-Vishnu. Krishna's transcendental body (vigraha) is eternal, full of knowledge and bliss. Sat means ever existing for all time and in all places; in other words, all-pervading in time and space. Cit means full of knowledge. Krishna has nothing to learn from anyone, he is the knower of everyone. He is independently full of all knowledge. Ananda means the reservoir of all pleasure and vigraha means eternal bodily form. The impersonalists are seeking to merge into the Impersonal Brahman effulgence of eternity and knowledge, but they avoid the major portion of the absolute pleasure, which is in Krishna. One can enjoy the transcendental blissfulness of merging into the Impersonal Brahman effulgence after being freed from the contamination of material illusion, false identification, attachment, detachment and material absorption. These are the preliminary qualifications of a person who can realize Brahman. It is stated in Bhagavad-gita that one has to become full of joyfulness; this is not exactly joyfulness, but a sense of freedom from all anxieties. Freedom from all anxieties may be the first principle of joyfulness, but it is not actual joyfulness. Those who realize the self, or become brahma-bhuta, are only preparing themselves for the platform of joyfulness. That joyfulness can be actually achieved only when one comes into contact with Krishna. Krishna consciousness is so complete that it includes the transcendental pleasure derived from impersonal Brahman realization. Even the impersonalist will become attracted to the personal form of Krishna, known as Syamasundara.It is confirmed by the statement of Brahma-samhita that the Brahman effulgence is the bodily ray of Krishna; the Brahman effulgence is simply an exhibition of the vigour of Krishna. Krishna is the source of the Brahman effulgence, as He Himself confirms in Bhagavad-gita. From this we can conclude that the impersonal feature of the Absolute Truth is not the ultimate end; Krishna is the ultimate end of the Absolute Truth. The members of the Vaishnava schools therefore never try to merge into the Impersonal Brahman effulgence in their pursuit of spiritual perfection nor do they believe they originated from there. They accept Krishna as the ultimate goal of self-realization. Therefore Krishna is called Parambrahman (the Supreme Brahman) or Paramesvara (the supreme controller). Sri Yamunacarya has prayed as follows: "My dear Lord Krishna, your Maha-Vishnu creates the cosmic manifestation, I know that the gigantic universe and gigantic space and time within the universe are covered by the ten layers of the material elements, each layer ten times larger than the previous one. The three material modes of nature, the Garbhodakasayi Vishnu, the Kshirodakasayi Vishnu, the Maha-Vishnu, and beyond them the spiritual sky and its spiritual planets, known as Vaikunthas, and the Brahman effulgence in that spiritual sky - all of these taken together are nothing but a small exhibition of Your potency".
"Those who attain 'brahma-sayujya' liberation cannot gain entrance into Vaikuntha; their residence is outside the Vaikuntha planets." (Caitanya Caritamrta Adi Lila 5:31.).
"Outside the Vaikuntha planets are the atmosphere of the glowing effulgence, which consists of the supremely bright rays of the body of Lord Krona." (Caitanya Caritamrta Adi Lila 5:32.)
“That region is called Siddhaloka, and it is beyond material nature. Its essence is spiritual, but it does not have spiritual varieties."(Caitanya Caritamrta Adi Lila 5:33.)
"It is like the homogeneous effulgence around the sun. But inside the sun are the chariots, horses and other opulence’s of the sun-god." (Caitanya Caritamrta Adi Lila 5:34.)
Srila Prabhupada: - "Outside of Vaikuntha, the abode of Krishna, which is called 'paravyoma', is the glaring effulgence of Krishna’s bodily rays. This is called the 'brahmajyoti'. The transcendental region of that effulgence is called Siddhaloka or Brahmaloka. When impersonalists achieve liberation, they merge in that Brahmaloka effulgence. This transcendental region is undoubtedly spiritual, but it contains no manifestations of spiritual activities or variegated ness. It is compared to the glow of the sun. Within the sun's glow is the sphere of the sun, where one can experience all sorts of varieties."(Caitanya Caritamrta Adi Lila 5:34.
To further make this clearer, it is not the same Brahmajyoti-Personal effulgence of Krishna where the Vaikuntha planets exist that surround Goloka-Vrindavan that is mostly talked about in the various Vedic scripts. The Brahmajyoti talked about in The Nector of Devotion and the Madhya Chapter of the Caitanya Caritamrita is the bodily glare of Maha-Vishnu Personal form. This is confirmed by Srila Prabhupada: -
“According to the Brahma-Samhita, there are infinite numbers of planets, all these infinite universes with their infinite planets within are floating on and are produced from the Brahman effulgence emanating from the transcendental Maha-Vishnu, who is worshiped by Brahma, the presiding deity of the universe in which we are residing”. (How this happens is explained on page 148).
In this way, one can enter this Brahmajyoti effulgence emanating from Maha-Vishnu or even merge ones consciousness (jiva-nikaya) into His body, not by leaving or renouncing the material universe, but by rather changing ones material addicted consciousness, to a non-creative dormant Impersonal inactive consciousness. It is this Impersonal consciousness that Srila Prabhupada sometimes refers to as ‘individual atomic spiritual sparks’ however as Srila Prabhupada said: -
“Because he (the living entity) falls down from Brahma-sayujya, he thinks that may be his origin, but he does not remember that long, long, long, long before that even he was with Krishna”.
The living entities are also known as jiva-sakti, which also means the marginal atma-vigraha’s however, it must be made clear that Krishna (the Supreme Atma-Vigraha Lord Krishna) and his marginal living entities (individual atma-vigraha’s) have bodily form eternally that is naturally Krishna Conscious.
The marginal conditions of the atma-vigraha’s means the living entities can waver or fall (only in a conscious dream condition) from their higher consciousness (always existing as perpetual form) and forget their atma-vigraha body, just as one forgets their present body while dreaming. The real body still exists while the sub-conscious dream condition only creates illusion after illusion.
In this way, the dreaming consciousness becomes the lower self in defiance of its higher self’s perpetual form that continues to exist in Goloka-Vrindavan regardless. The lower self therefore is the transformation of being consciously aware of ones atma-vigraha body, to forgetting that it exists altogether. Along these lines, one’s existence is never diminished and just continues to exist in that forgetful consciousness in another dimension within the material impermanent universe. Ones thoughts have simply changed from thinking of and serving Krishna, to thinking of satisfying ones self without Krishna. This is how the jiva-bhutah conscious comes into being. The words ‘transmitted consciousness’ is used to separated the real from the imaginary however, it is only a figure of speech in this thesis for communicating the separation of consciousness from being aware of ones Krishna Conscious atma-vigraha body, or forgetting it and creating the material universal dreams, all facilitated by Maha-Vishnu and his Vishnu expansions – all expansions of Lord Krishna. Technically it is all going on in the same space just as ones dreams at night are all happening within your dreaming body. This is very difficult to comprehend. As will be explained in detail later, Krishna in His Personal Goloka-Vrindavan form only rarely has anything to do with the material universe and its Impersonal escape, which is all a dream anyway. Krishna leaves all that in the hands of His Maha-Vishnu expansion. It is therefore Maha-Vishnu who facilitates those who want to merge their consciousness into an imaginary stage of non-existence. This can be done in two ways, merging into Maha-Vishnu’s bodily effulgence or into His body however, just like the material universal dream one is trying to escape from, both methods of Impersonal liberation are also a dreaming illusion outside the realm of Goloka-Vrindavan and the Vaikuntha planets.
The material universe is the invented figment of the non-Krishna Conscious self that is transmitted as thoughts of selfish dreams when one’s consciousness is no longer Krishna Conscious, or aware of their Krishna Conscious body.
All souls have the choice (known as jiva-samjnitah or jiva-sakti - marginal living entities) to be Krishna Conscious as their atma-vigraha bodies serving Krishna, or can drift off into an unconscious dream state of forgetting Krishna and create their own existence known as the material universe. Margin can also further mean one can go one-way or the other, either to remember Krishna and ones eternal body, or forget Krishna and dream-up unlimited counterfeit bodies. This is again similar to dreaming at night in your present body, the body goes nowhere while the imagination fantasizes itself everywhere within the confines of the material universe that includes that universes Brahma-sayujya escape.
The Sanskrit word jiva has over 170 different meanings, each describing a different level of the lower self’s sub-conscious dream state while trapped in the ethereal and biological illusory vessels within the material dream. Atma-vigraha's are also known as jiva-tattva's which is a further Sanskrit expression that refers to the original atma-vigraha body. The atma-vigraha (jiva-tattva) is the true status of the living entity, which is eternal bodily form, while the transpositional jiva-sub-conscious illusionary creations and impermanent fantasies are ones forgetful consciousness that appears in many dream states. All the following versions of the Sanskrit word jiva are different expressions of ones sub-conscious illusionary dream state: - jiva-bhutah, jiva-nikaya, jiva-samjnitah, jiva-kosah, jiva-vinirmukayh jiva-kita, jiva-sakti, ksudra-jiva, ei-jiva, jiva-adhame, jiva-hana, jiva-rupa, jiva-paya, vyatha-jiva, mara-ami-jiva, jiva-dehe, brahma-adi-jiva, ksudra-jiva, ajna-jiva, jiva-abhimana, etc. The universe of both material and impersonal existence only exists within the confines of Maha-Vishnu’s creation. This is confirmed in the Srimad Bhagavatam 2.5.33
"Thus when all these became assembled by force of the energy of the Supreme Personality of Godhead, this universe certainly came into being by accepting both the primary and secondary causes of creation". |
|
|
