Historical Account of the Greatest Shame of the Present ISKCON-GBC Members - Part Two
BY: SADHUDASA ANUDASA
Nov 24, 2011 — SRIDHAM MAYAPUR, WEST BENGAL (SUN) — A DEMONStration ("Exposition of demoniac traits") that proves the Mayavada contents of the ISKCON-GBC PRESS publication of 1996 entitled 'Our Constitutional Position'.
This is an excerpt from "JIVA-TATTVA AS IT IS" compiled on Fev‘2010 (Emphasis in color added.
2— PREFACE
The following dissertation is based on the ISKCON GBC Resolutions No. 79-80/1995 (Please find the full contents of such resolutions at the end of this dissertation), which mistakenly define the philosophical conclusion (siddhanta) about the ultimate identity of the living entity (jiva-tattva) as if Srila Prabhupada is presenting an AMBIGUOUS definition.
A proposal submitted on 30 November 2009 to the ISKCON GBC, entitled "CREATING THE ISKCON JIVA-TATTVA RESEARCH COMMITTEE," presented the following considerations:
PRESENTATION OF PROPOSAL:
WHEREAS many diksha disciples of HDG Srila Prabhupada—GBC members amongst them—; leading ISKCON members involved in educational responsibilities (brahmanas) within ISKCON; learned brahmanas and well-wishers from other Vaishnava-sampradayas; Srila Prabhupada's grand disciples, and ISKCON congregation members neither understand nor philosophically agree with the ISKCON Jiva-tattva siddhanta often known as "Our Original Sin." Consequently they don't understand the contents presented in the GBC Resolutions No.79-80/1995 and the ISKCON GBC-PRESS publication of 1996 entitled "Our Original Position."
WHEREAS ISKCON GBC Resolutions No.79-80/1995 declares ambiguity in Srila Prabhupada's teachings on Jiva-tattva, by stating: "from Vaikuntha no one ever falls down. On this we all agree. However, he falls down into the material world." Thus concluding that no one ever falls down from Vaikuntha, and in the same breath ambiguously quote that the jiva‘s fall down is from Vaikuntha.
WHEREAS ISKCON GBC Resolutions No.79-80/1995 established: "No ISKCON devotee shall present or publish any contrary view as conclusive in any class or seminar or any media (print, video, electronic, etc.)" to then overturn such injunction through the ISKCON GBC PRESS publication "Our Constitutional Position" of 1996, which concluded that the jiva falls down from Vaikuntha, thus neglecting Srila Prabhupada's injunctions clearly declaring that "Vaikuntha is that place from which no one ever falls down." (Srimad Bhagavatam 2.9.10 / 3.16.26 / 6.1.34-36 / 7.1.35) .
PRESENTATION OF RESOLUTION:
[Research Committee. ] 1. The Jiva-tattva Research Committee is established to review the conclusions found on the ISKCON GBC-PRESS publication of 1996 entitled "Our Original Position," with the purpose to accomplish the ISKCON GBC resolution No.87 of March 4, 1990 meant "to establish wherefrom the jiva manifests and falls down."
This deliberation aims to demonstrate that Srila Prabhupada is NOT presenting an AMBIGUOUS conclusion about Jiva-tattva in his EXTENSIVE Bhaktivedanta Purports. Shakti Avesha Avatara Srila Prabhupada has dedicated his life while in this planet to spread Krishna consciousness, literally "to his last breath." He has done so by methodically exposing the most intrinsic knowledge about the Supreme Personality of Godhead through his own Bhaktivedanta Purports—found mainly on his books, and also throughout his letters, conversations, morning walks, conferences and lectures.
Therefore Srila Prabhupada clearly transmits the siddhanta established by the previous acharyas —also observed by all four Vaishnava sampradaya acharyas— supporting the fundamental principle that a living entity NEVER leaves the personal direct company from the Lord in Krishnaloka or Vaikunthaloka due to envy, i.e. due to adverse individuality, based on the living entity's independent negative free will.
12— SRILA PRABHUPADA'S UNAMBIGUOS TEACHINGS
WHEREAS the acharyas of the four Vaishnava sampradayas, and our Gaudiya Vaishnava acharyas have clearly expressed that the tatastha-jiva never leaves the all-attractive personal company of the Lord from Krishnaloka or Vaikunthaloka.
WHEREAS many diksha disciples of HDG Srila Prabhupada — some GBC members amongst them; leading ISKCON members involved in educational responsibilities (brahmanas) within ISKCON; learned brahmanas and well-wishers from other Vaishnava-sampradayas; Srila Prabhupada's grand disciples, and ISKCON congregation members neither understand nor philosophically agree with the contents presented in the GBC Resolution No.79-80/1995 and the ISKCON GBC-PRESS publication of 1996 entitled "Our Original Position," due to its ambiguous conclusions.
WHEREAS the purports and teachings of HDG Srila Prabhupada should not be considered ambiguous — or applied from the perspective of dualistic mentality— under any circumstance for they are transcendental, and are completely in line with the teachings from the Gaudiya Vaishnava parampara. "Such transcendental literatures, even though irregularly composed, are heard, sung and accepted by purified men who are thoroughly honest (SB 1.5.11)."
WHEREAS it is the ambiguous — therefore mundane — interpretation of the nitya-baddha-tatastha-jivas, which makes the transcendental literature offered by Srila Prabhupada for the ultimate spiritual benefit of mankind, to be read or to appear ambiguous.
WHEREAS the constitutional Krishna consciousness of the nitya-siddha liberated soul — as well as the constitutional Krishna consciousness of the nitya-baddha conditioned soul — remains always absolute, or in the multidimensional plane of the spiritual energy. Nonetheless, the circumstantially covered constitutional Krishna consciousness of the nitya-baddha conditioned soul has been ambiguous — thus in duality — since time immemorial.
WHEREAS HDG Srila Prabhupada is a broadly recognized shakti-avesha-avatara, thus he is never to be blamed for our ambiguous — thus three-dimensional — interpretations of his unambiguous transcendental teachings or multi-dimensional. To let our intellect becoming affected by our ambiguous mind suggesting that His Divine Grace could have explained things relating to Jiva-tattva in "better ways," amounts to foolishly try to enforce on the Absolute our conditioning ambiguity. As aspirant Vaishnavas we should intelligently correct our faults, thus furthering realizations. We make spiritual progress by faithfully accepting that our acharyas always leave service for us to perform, provided we extinguish our false ego as nitya-baddha-tatastha-jivas.
WHEREAS the purpose of this dissertation is to submit proofs to the ISKCON GBC's awareness that the philosophical conclusions found on the ISKCON GBC PRESS publication of 1996, entitled "Our Original Position" are ambiguous from the point of view of Absolute variety also (rasa-tattva), and therefore not in line with Srila Prabhupada's teachings neither the traditional Vaishnava siddhanta, nor that Srila Prabhupada established a separated sampradaya from within the Gaudiya Vaishnava sampradaya, by explaining a different siddhanta from his spiritual master Srila Bhaktisiddhanta Saraswati Thakura and the parampara system — as the "Our Original Position" publication may reflect on a philosophically immature intellect.
WHEREAS the main purpose of this dissertation is to request that the philosophical conclusions found on the ISKCON GBC PRESS publication of 1996, entitled "Our Original Position" be thoroughly reviewed by an ISKCON GBC authorized Jiva-tattva Research Committee, and to include in the research the evidences found in the Tatastha-Shakti-Tattva publication of February 1991 by Sadhu dasa.
WHEREAS amongst many other statements not quoted herein for obvious space limitations, the following very ambiguous assertion from "Our Original Position," proves to be SERIOUSLY contradicting:
"If it so happens that a living entity becomes envious of the Lord for some reason, then he immediately falls from the spiritual world, for no envy of the Lord exist in the spiritual world." (Chapter Nineteen: Why Did I Come To This Material World? Page 272, by Harikesha Dasa)
13— DEMONSTRATION OF MAYAVADA DEVIATION FOUND IN THE ISKCON GBC-PRESS PUBLICATION OUR ORIGINAL POSITION
WHEREAS amongst other statements not quoted herein for obvious space limitations, an ambiguous analysis with clear MAYAVADA philosophical context is found in Our Constitutional Position — and this publication can be shamelessly found in Srila Prabhupada's FOLIO:
OUR [the GBC] CONSTITUTIONAL POSITION Chapter Twelve - The Deviation of Kala Krishnadasa "Factual Evidence" of Fall down from the Lord's Association – Page 180, by HG Suhotra Dasa Maharaja:
NOTE: Underlined and bold text added:
"Everywhere in his books, Prabhupada focuses on personal devotional association with the Supreme Lord as the transcendental situation, whether it is association ‘here' in the material world or ‘there' in Vaikuntha. Since there is no difference for Krishna between here and there, there is likewise no difference for a personal associate of Krishna. Kala Krishnadasa's activities as the personal servant of Lord Chaitanya took place within the Lord's sva-dhama (personal abode), or in other words, under the vishnu-shakti (Vaikuntha) potency. There can be no doubt about this, because it is confirmed in Srimad-Bhagavatam (4.9.7, purport) as follows:
‘It is stated in this verse that the material energy acts in varieties of material bodies, just as fire burns differently in different wood according to the size and quality of the wood. In the case of devotees the same energy is transformed into spiritual energy; this is possible because the energy is originally spiritual, not material. As it is said, vishnu-shakti para prokta. The original energy inspires a devotee, and thus he engages all his bodily limbs in the service of the Lord. The same energy, as external potency, engages the ordinary nondevotees in material activities for sense enjoyment. We should mark the difference between maya and sva-dhama—for devotees the sva-dhama acts, whereas in the case of nondevotees the maya energy acts.'
"There is simply no way around it. By leaving Lord Chaitanya's service and association, Kala Krishnadasa left the Lord's sva-dhama, His vishnu-shakti potency: Vaikuntha. This conclusion is inescapable, for there is sufficient shastric evidence to support it."
NOTE: Please, before continuing spend few seconds to compare the underlined paragraphs and bold text above in Suhotra Maharaja's statements, with the underlined paragraphs and bold text from the same SB 4.9.7 verse below to find its discrepancies:
SB 4.9.7 Verse: "My Lord, You are the supreme one, but by Your different energies You appear differently in the spiritual and material worlds. You create the total energy of the material world by Your external potency, and after creation You enter within the material world as the Supersoul. You are the Supreme Person, and through the temporary modes of material nature You create varieties of manifestation, just as fire, entering into wood of different shapes, burns brilliantly in different varieties."
OBSERVATION
The Mayavada misconception that a nitya-siddha-tatastha-jiva can fall down from the direct engagement with the Lord in Krishnaloka or Vaikunthaloka is particularly shown here. Kala Krishnadasa is being misconceived as a nitya-siddha who came down with Sri Chaitanya and then decided to fall down from His direct association. However his actual identity is as a nitya-baddha who received the grace to personally assist Sri Chaitanya on this particular pastime of His bhauma-lila. This is proven below:
PROOF 1
Cc. Madhya 7.39
BHAKTIVEDANTA PURPORT: "This Krishnadasa, known as Kala Krishnadasa, is not the Kala Krishnadasa mentioned in the Eleventh Chapter, verse 37, of the Adi-lila. The Kala Krishnadasa mentioned in the Eleventh Chapter is one of the twelve gopalas (cowherd boys) who appeared to substantiate the pastimes of Lord Chaitanya Mahaprabhu. He is known as a great devotee of Lord Nityananda Prabhu. The brahmana named Kala Krishnadasa who went with Sri Chaitanya to South India and later to Bengal is mentioned in the Madhya-lila, Tenth Chapter, verses 62–79. One should not take these two to be the same person. "
OBSERVATION
Suhotra Maharaja's statements "Kala Krishnadasa's activities as the personal servant of Lord Chaitanya took place within the Lord's sva-dhama (personal abode), or in other words, under the vishnu-shakti (Vaikuntha) potency," clearly exposes the complete Mayavada content of the ISKCON GBC PRESS publication "Our Original Position," since although knowing that such pastime historically took place in South India, blatantly declares at the end: "There is simply no way around it. By leaving Lord Chaitanya's service and association, Kala Krishnadasa left the Lord's sva-dhama, His vishnu-shakti potency: Vaikuntha. This conclusion is inescapable, for there is sufficient shastric evidence to support it."
Therefore the authors of the ISKCON GBC PRESS publication "Our Original Position," unintelligently adhere —and dare— to declare that "Kala Krishnadasa left the Lord's sva-dhama, His vishnu-shakti potency: Vaikuntha" implying on this case that the Lord's sva-dhama (personal abode), which belongs to His internal antaranga-shakti (chit-shakti) was in South India with Kala Krishnadasa, thus is equal to His external bahiranga-shakti or the material world of maya (achit-shakti) which surrounded them.
This is a case of misconceiving the principle of Dhama-tattva due to a strong Mayavada implication. Although the places where the Lord manifest His bhauma-lilas (or transcendental activities within this material world) are to be considered NOT different from Him or the dhama of the spiritual world, it is IMPERATIVE to understand that they are categorically—thus UNAMBIGUOUSLY—EQUALLY AND DIFFERENT since they perform different activities of the same substance. This is the law of achintya-bhedabheda-tattva. For instance, there are categorical differences between Krishna's lilas in Krishnaloka or Goloka Vrindavana, and His bhauma-lilas in Gokula Vrindavana. In Goloka there is NO presence of actual demons —only the impression of their threat. There is NO factual marriage of the gopis —only the impression of being married is there. Krishna DOES NOT take birth in Goloka. Krishna's activities in Krishnaloka are EXCLUSIVELY performed amongst His intimate parikaras or nitya-siddha companions. In His bhauma-lilas within Gokula, Krishna also performs activities in the personal company of His eternal parikaras, who ALWAYS accompany Him in His bhauma-lilas also.
However, in Krishna's bhauma-lilas the inclusion of the nitya-baddhas is most needed since they NEVER manifested their svarupa in Krishnaloka besides Him. Again, the tatastha-jivas constitutionally manifest from Krishnaloka as spiritual sparks in a relationship based in shanta-rasa. Their constitutional svarupa comprising the other four main rasas is therefore inherent on a seed form, in a dormant state. The tatastha-jivas AWAKE their dormant CONSTITUTIONAL stage of Krishna consciousness into a full-fledged active relationship from the tatastha region — which is the dividing area between the spiritual and material worlds. This area belongs to the Viraja River; is devoid of any influence of the material moods, and is pervaded by shuddha-sattva or the constitutional state of pure Krishna consciousness in the shanta-rasa the tatastha-jivas manifest with. This state of pure Krishna consciousness in the stage of shuddha-sattva is known as Vasudeva, or the state of consciousness when Krishna is NOT in the company of His internal energy — proper of His Brahman Identity.
The Mayavada implication of the NON-DIFFERENTIATED state of existence amongst Krishnaloka or Vaikunthaloka, and the earthly Dhama of the Lord's bhauma-lila of Bharata-varsa ("Kala Krishnadasa left the Lord's sva-dhama, His vishnu-shakti potency: Vaikuntha), overlooked the different status of Krishna's eternal parikaras and His nitya-baddhas or vibhinamsha separated expansions, who manifest activities in two places similar in TATTVA, however diverse in RASA. To consider both holy dhamas as equal from the rasa principle of relationship is where Patanavadis base their misconceptions. Mayavadis reject PERSONAL rasa in favor of the IMPERSONAL tattva, which the Vedas establish by declaring the transcendental truth that all jives as spiritually equal in their CONSTITUTIONAL status as Brahman. Mayavadis observe the Brahman aspect of the Absolute Truth ONLY, since they prefer to temporarily "enjoy" an egotistic selfish rasa with themselves after ignoring Sri Krishna as being Parabrahman.
The laws of parinamavada explain that the Lord and His energies are the same. However, if one misunderstands spiritual variegatedness is prone to Impersonalism and Antipersonalism as the Mayavadis and Goloka-patanavadis promote. Patanavadis misguide themselves by amalgamating the antaranga-shakti with the tatastha-shakti by considering them to be equally enacted from the same region or FIELD of transcendental existence. Thus, by propounding that a parikara falls down from Krishna's personal company, Patanavadis minimize Krishna's position and full power over His energies.
Goloka-patanavadis are not able to philosophically "visualize" the subtlest trans-GEOGRAPHICAL spiritual positioning of the tatastha-shakti, which is meant to establish the perfect spiritual environment of neutrality for the interaction of the spiritual spark jives with their Lord. To enact a perfect formula of true loving relationship based on perfect free will, such PLACE is LITERALLY located in a subtlest place of spiritual dimensions between the antaranga and bahiranga shaktis. The nitya-siddhas, perceive the spiritual world in a TRANS-three-dimensional manner, which is impossible to "imagine" without multi-dimensional realizations —proper of spiritually purified or transcendental SENSES.
To a Mayavadi philosopher, the Lord's personal descent to perform His bhauma-lila would make Him solidly homogeneous with it, or categorically non-different from His external energy. The FACT is that Srila Prabhupada confirms that: "This Krishnadasa, known as Kala Krishnadasa, is not the Kala Krishnadasa mentioned in the Eleventh Chapter, verse 37, of the Adi-lila. (Cc. Madhya 7.39)." Therefore this Kala Krishnadasa is a nitya-baddha who meets the Lord within the material world for the first time.
The living entities, as vibhinamsha separated —thus less powerful— expansions of the Lord, CONSTITUTIONALLY manifest as spiritual sparks from the transcendental body of Krishna, thus conforming His Brahman effulgence as tatastha-jivas. Therefore, CONSTITUTIONALLY the jivas NEVER manifest their eternal svarupa, which lies in a dormant state within their spark-like spiritual shape, besides Krishna in Krishnaloka —although "sprouting" from Him. The conclusion is that nitya-baddha-tatastha-jivas were NEVER engaged in the direct personal association with their Lord in Krishnaloka or Vaikunthaloka as their CONSTITUTIONAL ACTIVE manifestation. The jivas manifest as spiritual sparks with an inherent relationship with Krishna based in shanta-rasa. To implement such relationship through activities, since the establishment of relationships is the main element of being alive, the jiva needs a non-differentiated medium of expressing its FREE WILL to be absolutely unaffected by either the spiritual or material energies —thus the existence of the tatastha region (or Viraja-nadi), where the tatastha-shakti of Krishna ACTIVATES her full magnitude. Kindly remember that the jivas are integral parts of it, and Shankarshana is their Presiding Deity.
By misleadingly quoting Srila Prabhupada's purport on Srimad Bhagavatam 4.9.7 and blatantly mixing the verse's statements with ambiguous Mayavada misconceptions, the authors of Our Original Position ignored Srila Prabhupada's clear teachings of Vaishnava philosophy right in front of their own eyes: "We should mark the difference between maya and sva-dhama — for devotees the sva-dhama acts, whereas in the case of nondevotees the maya energy acts.
This ambiguous misinterpretation promotes ku-siddhanta or Mayavada philosophy, as it is completely proven below by reading Srila Prabhupada's purport according to the above expressed, and under the pristine Vaishnava siddhanta that so gloriously he has gifted us on his Bhaktivedanta Purports:
PROOF 2
Srimad Bhagavatam 4.9.7 PURPORT: "It is stated in this verse that the material energy acts in varieties of material bodies, just as fire burns differently in different wood according to the size and quality of the wood. In the case of devotees the same energy is transformed into spiritual energy; this is possible because the energy is originally spiritual, not material. As it is said, vishnu-shakti para prokta. The original energy inspires a devotee, and thus he engages all his bodily limbs in the service of the Lord. The same energy, as external potency, engages the ordinary non-devotees in material activities for sense enjoyment. We should mark the difference between maya and sva-dhama — for devotees the sva-dhama acts, whereas in the case of non-devotees the maya energy acts."
OBSERVATION
The constitutional Krishna consciousness of the nitya-siddha (liberated soul), as well as the constitutional Krishna consciousness of the nitya-baddha (conditioned soul), remains always absolute, or in the multidimensional plane of the spiritual energy. Nonetheless, the circumstantially covered constitutional Krishna consciousness of the nitya-baddha has been ambiguous—thus in duality—since time immemorial.
Although the nitya-baddha-tatastha-jiva is constitutionally Krishna conscious, since it belongs to Krishna's energy or separated vibhinamsha expansion (SB. 4.28.53) as a spiritual spark (Cc Adi 7.123), the "almost natural" Mayavada misconception of the baddha-jiva is with it due to its time immemorial (anadi) conditioning. This circumstantial impersonal or Mayavada identification of the nitya-baddha-tatastha-jiva will remain covering its constitutional Krishna consciousness, provided it continues to ignore the Lord's transformation of energies (Cc. Adi 7.121-133).
Ignorance of the laws of parinama-vada generates misunderstanding regarding the Lord's bhauma-lilas by consider them similar to His Krishnaloka or Vaikuntha-lilas —although they are exactly equal in category or TATTVA, they differ in RASA. By considering that a relationship with a Supreme Person does not exist as the Ultimate stage of spiritual perfection, Mayavadis perceive the lilas of the Lord as their OWN entanglement in a kind of SELFISHLY-imposed illusion —therefore they reject them as MAYA.
The Lord's bhauma-lilas and the Vaikuntha-lilas are essentially the same, since the Lord and His energies are not different. Nonetheless, it requires the throughout assimilation of the parinama-vada transcendental law of the science of self-realization (Cc Adi 7.122), to fully understand the Lord's energies and their achintya-bhedabheda nature. Otherwise, the nitya-baddha-tatastha-jiva will always remain as a spiritual spark —either in the material world or the brahmajyoti— thus neglecting to reveal its constitutional spiritual body in an active and loving transcendental service to Sri Krishna (Cc. Madhya 17.132).
The throughout understanding of JIVA-TATTVA (Sambhanda-jnana) would establish knowledge of the background and field of activities of the tatastha-jiva, thus opening further understandings of one's factual relationship with Sri Krishna in pure love through His different energies, and the intricacies of His various rasas.
COMPLETE ANALYSIS OF SB. 4.9.7 VERSE QUOTED ON OUR ORIGINAL POSITION:
SB. 4.9.7 Verse: "My Lord, You are the supreme one, but by Your different energies You appear differently in the spiritual and material worlds. You create the total energy of the material world by Your external potency, and after creation You enter within the material world as the Supersoul. You are the Supreme Person, and through the temporary modes of material nature You create varieties of manifestation, just as fire, entering into wood of different shapes, burns brilliantly in different varieties."
Purport by Srila Prabhupada: "Dhruva Maharaja realized that the Supreme Absolute Truth, the Personality of Godhead, acts through His different energies, not that He becomes void or impersonal and thus becomes all-pervading. The Mayavadi philosopher thinks that the Absolute Truth, being spread throughout the cosmic manifestation, has no personal form. But here Dhruva Maharaja, upon realization of the Vedic conclusion, says, ‘You are spread all over the cosmic manifestation by Your energy.' This energy is basically spiritual, but because it acts in the material world temporarily, it is called maya, or illusory energy. In other words, for everyone but the devotees the Lord's energy acts as external energy. Dhruva Maharaja could understand this fact very nicely, and he could understand also that the energy and the energetic are one and the same. The energy cannot be separated from the energetic.
"The identity of the Supreme Personality of Godhead in the feature of Paramatma, or Supersoul, is admitted herein. His original, spiritual energy enlivens the material energy, and thus the dead body appears to have life force. Voidist philosophers think that under certain material conditions the symptoms of life occur in the material body, but the fact is that the material body cannot act on its own. Even a machine needs separate energy (electricity, steam, etc.). It is stated in this verse that the material energy acts in varieties of material bodies, just as fire burns differently in different wood according to the size and quality of the wood. In the case of devotees the same energy is transformed into spiritual energy; this is possible because the energy is originally spiritual, not material. As it is said, vishnu-shakti para prokta. The original energy inspires a devotee, and thus he engages all his bodily limbs in the service of the Lord. The same energy, as external potency, engages the ordinary non-devotees in material activities for sense enjoyment. We should mark the difference between maya and sva-dhama — for devotees the sva-dhama acts, whereas in the case of non-devotees the maya energy acts. "
OBSERVATION
The ambiguous statement found in "Our Original Position" by the Late Sripad Suhotra Maharaja reads: "There is simply no way around it. By leaving Lord Chaitanya's service and association, Kala Krishnadasa left the Lord's sva-dhama, His vishnu-shakti potency: Vaikuntha. This conclusion is inescapable, for there is sufficient shastric evidence to support it," exposes the tinge of Mayavada interpretation of the commentator. This is the danger of the nitya-baddha-jiva' predominant identity as Brahman — which subconsciously and most naturally concludes or includes to consider himself as non-different with the Ultimate Brahman or Sri Krishna.
There is also the fear of impersonalism in the heart of neophyte aspiring Vaishnavas, due to lack of understanding and realization of Sri Krishna's aspects as Brahman or/and Paramatma. Therefore, any attempt to identify the jiva as Brahman, or as a spiritual spark would be subconsciously and immaturely refuted as impersonal. Is it interesting to notice though that to consider the jiva as if falling from Krishna's personal company in Krishnaloka is ACTUAL Impersonalism, whereas not so if disguised as Vaishnava philosophy. Is the Hare Krishna Movement witnessing a new branch of ANTIPERSONALISM, as happened already with the followers of the Bible?
To substantiate this last statement — and in favor of a throughout analysis of the subject — the reader is enthused herein to attentively study HDG Srila Prabhupada's purports beginning from his quote in the purport (SB 4.9.7) in question: vishnu-shakti para prokta from Cc. Madhya 6.154.
An attentive aspirant Vaishnava should thoroughly read and study Cc. Madhya 6.154 through verse 169. We'll continue our presentation from verse 170 below:
Cc. Madhya 6.170: "The Vedanta-sutra aims at establishing that the cosmic manifestation has come into being by the transformation of the inconceivable potency of the Supreme Personality of Godhead."
BHAKTIVEDANTA PURPORT: "For a further explanation of parinama-vada, refer to Adi-lila, Seventh Chapter, verses 121–133."
Cc Adi 7.121: "In his Vedanta-sutra Srila Vyasadeva has described that everything is but a transformation of the energy of the Lord. Shankaracarya, however, has misled the world by commenting that Vyasadeva was mistaken. Thus he has raised great opposition to theism throughout the entire world."
BHAKTIVEDANTA PURPORT: "Srila Bhaktivinoda Thakura explains, ‘In the Vedanta-sutra of Srila Vyasadeva it is definitely stated that all cosmic manifestations result from transformations of various energies of the Lord. Shankaracarya, however, not accepting the energy of the Lord, thinks that it is the Lord who is transformed. He has taken many clear statements from the Vedic literature and twisted them to try to prove that if the Lord, or the Absolute Truth, were transformed, His oneness would be disturbed. Thus he has accused Srila Vyasadeva of being mistaken. In developing his philosophy of monism, therefore, he has established vivarta-vada, or the Mayavada theory of illusion."
Cc Adi 7.122: "According to Shankaracarya, by accepting the theory of the transformation of the energy of the Lord, one creates an illusion by indirectly accepting that the Absolute Truth is transformed."
BHAKTIVEDANTA PURPORT: "Srila Bhaktivinoda Thakura comments that if one does not clearly understand the meaning of parinama-vada, or transformation of energy, one is sure to misunderstand the truth regarding this material cosmic manifestation and the living entities. In the Chandogya Upanishad (6.8.4) it is said, san-mulah saumyemah prajah sad-ayatanah sat-pratishthah. The material world and the living entities are separate beings, and they are eternally true, not false. Shankaracarya, however, unnecessarily fearing that by parinama-vada (transformation of energy) Brahman would be transformed (vikari), has imagined both the material world and the living entities to be false and to have no individuality. By word jugglery he has tried to prove that the individual identities of the living entities and the material world are illusory, and he has cited the examples of mistaking a rope for a snake or an oyster shell for gold. Thus he has most abominably cheated people in general."
IMPORTANT OBSERVATION
To further understand Mayavada interpretation and its implications, it is recommended to continue reading — and attentively study — Cc. Madhya 6.170 verse (above quoted), and thoroughly continue studying the subject to where Sri Chaitanya Mahaprabhu quotes the famous atmarama verse in Cc Madhya 7.186. We have included in Chapter Five of this dissertation the Bhaktivedanta Purports that surely will erase all doubts from any aspirant Vaishnava.
14— CONCLUSION
The paradoxical existence of GOLOKA VRINDAVANA of the spiritual world (Krishnaloka), with its equal spiritual identity located within the reality of this material world (bhauma-lila), known as GOKULA VRINDAVANA, has bewildered conditioned living entities since time immemorial. The Mayavada philosophy found ground within Vaishnava philosophy through the Goloka-patanavada proposal, while the eternal UNAMBIGUOUS Bhaktivedanta Purports of Shakti Avesha Avatara A.C. Bhaktivedanta Swami Srila Prabhupada were read under the AMBIGUOUS proposal that a living entity eternally engaged in the personal service with Sri Krishna in Krishnaloka falls down to this material world due to envy. Although there is plenty unambiguous information on the contrary, Goloka-patanavadis were not able to differentiate between the spiritual nature of the Lord's pastimes within the material creation.
Although most propounders of the Goloka-patanavada ku-siddhanta are very intellectually active, after failing to accept Jiva-tattva as it is, consequently failed to recognize the basic rules of the esoteric principle of Guru-tattva also. Avoiding associating with other sadhus or senior Vaishnavas within the same philosophical school of Vaishnavism, Goloka-patanavadis pursued degrees on PhD, and humbly submitted accepting instructions from unqualified professors (sikshsa-gurus) at mundane Universities.
It seems inconceivable to the author of this compilation, that such intelligent aspirants and somehow respected Vaishnavas were able to misconceive Srila Prabhupada's purports, when the simplest understanding that a living entity only falls down from the direct personal company of Sri Krishna while He is performing His transcendental pastimes WITHIN THIS MATERIAL WORLD in the TRANSCENDENTAL HOLY DHAMA of His bhauma-lilasis so simple to grasp.
Regretfully, the Biblical "Original Sin" theory was misconstrued within Vaishnavism through tinged interpretations of Srila Prabhupada's unambiguous purports. Srila Prabhupada is always "seeing" things from the Absolute platform, and Goloka-patanavadi philosophers have concluded that his purports expressing the falling down of the living entity is from Krishnaloka, when actually only occurs from Krishna's bhauma-lila. When the same purports — which use to bewilder Goloka-patanavada philosophy followers—are read under the light that Krishnaloka or the Vaikunthalokas, and their manifestations as the Holy Dhamas in the material world are equal and different at the same time, the philosophical principles of "achintya-vedaved-prakash " or the inconceivable simultaneous existence of distinction and non-distinction, will surely unfold in front of them.
PRASADAM FOR TRANSCENDENTAL THOUGHT
As a nitya-baddha-tatastha-jiva, who is always prone to commit mistakes, it is not a real problem to have embraced the Goloka-patanavada philosophical aberration; the real problem would be to continue acting as an Antipersonalist. Since time immemorial one's innermost nature to love Krishna in selfless service — thus exercising the basic constitutional propensity to be an eternal krishnadasa — has been obliterated by our own false ego once enacted at the tatastha region, and nothing else. In this sense it can be said that we are in a dream state, trying to become happy within this temporary however tangible mundane world.
Therefore one should not blame anybody else but oneself for continuing being a shuniavadi, nirvisheshi, brahmavadi, mayavadi or a simple Goloka-patanavadi. In our humble consideration, the only solution to our troubles as nitya-baddhas is to conform to the path of devotional service systematically delineated by Shakti Avesha Avatara A.C. Bhaktivedanta Swami Srila Prabhupada — preferentially within his most beloved ISKCON movement, which constantly enthuses everyone to always chant in a humble state of mind, meant to become complete tolerant: "hare krishna, hare krishna, krishna krishna, hare hare, hare rama, hare rama, rama rama, hare hare," and gradually become transcendentally happy.
A VERY SIMPLE APPEAL
To all "brothers and sisters in God" of the Inclusive Society for Krishna Consciousness
If we all honestly accept Srila Prabhupada as a very special shakti-avesha-avatara, who is empowered to reawaken the Gaura/golden age, the consequent thought is that nobody else could organize and lead a spiritual institution like him. To bestow pristine transparent enlightenment, and overcome darkness in the realm of anarchy, the grey area in the way back to godhead has to be particularly conformed. The grey area between the dark material world and the pristine spiritual world, conforming safe performance of all kinds of devotional activities, is already established by Srila Prabhupada under the Gaudiya Vaishnava denomination known as ISKCON, also known as the "Inclusive" Society for Krishna Consciousness or Maha-ISKCON.
Those gifted with transcendental intelligence will concede that, regardless of past handicaps, the ISKCON society engulfs all devotional attitudes to conform a "True Spiritual House Where Everybody Could Actually Live." Such designation for Srila Prabhupada's dearest institution should not be taken as mere sentimentalism, since follows a rational conclusion consequent of accepting him as a shakti-avesha-avatara. Only under this understanding is that we humbly invite all aspirant and pure Vaishnavas everywhere, to seriously consider reactivate or enact their alliance with Srila Prabhupada's ISKCON through his already established systematic process to reawaken Krishna consciousness in everyone's heart, as unambiguously presented in his Bhaktivedanta Purports.
A.C. Bhaktivedanta Swami Prabhupada founded ISKCON as a different institution from the one founded by his dearest gurudeva Srila Bhaktisiddhanta Sarasvati Thakura Prabhupada, known as Gaudiya Math. The reason is simple: Srila Prabhupada envisioned a total different point of approach to present the same teachings of Sri Chaitanya Mahaprabhu (gaura-vani pracharine) throughout the whole world. To fulfill the orders of Srila Bhaktisiddhanta Prabhupada requesting him to preach, publish and distribute books in English language, Srila Bhaktivedanta Prabhupada had to open another institution. Srila Prabhupada's ISKCON is the manifestation of his guru's desire. Therefore, as a shakti-avesha-avatara he is empowered to unfold the most dynamic institution in the whole material universe by awakening in everybody the sanatana-dharma principle as eternal servants of Krishna.
There is plenty evidence of Srila Prabhupada's desire to unite all Vaishnava sampradayas. Therefore it is the duty of all his duly initiated sincere disciples to join his ISKCON movement, since such goal could well be accomplished once his institution becomes fully homogeneous through Love and Trust — either philosophically and managerially. Srila Prabhupada is known as a true parivrajakacharya or world acharya, also known as Jagat Guru, not only because he lovingly embraced the worst of mankind known as shuniavadis, nirvisheshis, brahmavadis, mayavadis or Goloka-patanavadis; moreover since through his specific instructions in his Bhaktivedanta Purports is forever initiating newcomers into his ISKCON movement (the INCLUSIVE Society for Krishna Consciousness).
Bowing down to the lotus feet of all readers, I beg to remain their eternal servant in SAA Srila Prabhupada and the Vaishnava's seva,
Sadhudasa Anudasa
(Sri Mayapur Dhama, 3rd February 2010 - The appearance day of Srila Bhaktisiddhanta Sarasvati Thakura Prabhupada)
Thus end Chapter Two, entitled Repeal of the ISKCON-GBC Resolutions Nos. 79-80/1995, of Jiva-tattva As It Is.
