The new Pope says everyone should love each other .. Yes this is true …. But there are obstacles. Thoroughly discussed in Bhagavad Gita by Krishna. The three modes of nature are one obstacle. The Divine and demoniac nature another . People’s previous experiences within nature and the baggage they carry another .
All obstacles can be bypassed and there are many , but one requires the inspiration and blessings of God and most importantly the guidance of the trancendental intelligensia who are always present , and in a trancendental realm space time is of no consequence , so by God’s arrangements everything is complete who are such persons and what are their qualities. Krishna tells all in Bhagavad Gita. AC Bhaktivedanta Swami has presented Bhagavad Gita to Western societies, and many other acaryas have also written extensive commentaries. http://www.thevedicspectator.com
Hearing from the Rasika acaryas , and the origins of this trancendental phenomena .
When Srimati Radharani is feeling intense separation from Her eternal paramour , Her Manjari friends have the ability to remind Vrsabhanu Nandini of Her previous encounters with Krishna within the trysting grouds .
Because these Manjaris are tad bhavika devotees, they are able to fully express the various trancendental Parakiya trancendental emotions of the encounters that Srimati Radharani had previously experienced. The absolute nature of a spiritual realm has been described , the ecstatic displays are eternally manifested and ever new with the unlimited trancendental realms of both the ” objective and subjective” spiritual planes The Manjaris remind Srimati Radharani of those encounters, and as such Krishna Katha fills Radharanis,’ heart and mind with that blissful and fully spiritual absolute nature . Those very encounters , trancendental as they are ,with Krishna in Their spiritual loving affairs are experienced both in union and separation.
Such are the trancendental mysteries of a trancendental world where everything is absolute , Sri Caitanya Mahāprabhu devotees who directly associated with Him were tasked by Him to relate these trancendental truths, thus the Gaudia Vaisnava’s worship the six Goswami’s of Vrndavana.
Indeed, Sri Caitanya Mahāprabhu has taught the world, the Names of God are non different than God , He is fully present in His names , we just have to develop the kind of devotion that can bring us to the point of realising this truth and if we associate with devotees who have this experience they can help us serve in similar ways , and such devotees can help us understand and relish sastra sanga .
You can’t “moralize” your way out the material worlds.
Ultimately, sets of morals and ethics could be said to be like yogic practices . Voluntarily controlling one’s mind and senses , for the benefit of one’s own self mental well-being, and other’s mental well-being. It can be understood as a commitment to a higher cause , other than animalistic uncontrolled exploitation for one’s own personal sense gratification .
The uncontrolled mind and senses are actually a great danger to us , warnings are discussed elaborately in the Bhagavad Gita by Lord Krishna who says our minds that cause our actions can be our greatest friend or our worse enemy. Although , in Western cultures, we are repeatedly given the narrative time and time again to accept libertarianism as a great device for real freedom. This is foolhardy. Western litratures , the arts , social media, and mainstream all bring this idea to the forefront of everything. “Take your mind and senses, and do what you will …freedoms to do what you like , is a great happiness ,don’t let anyone or anything bring any form of suppression ” You live once and die once is the underlying message.
The Vedas give an entirely different picture of freedom. Freedom from the material mind and material senses and an aquiring of a spiritual mind and senses if the goal . If you put iron in fire, it acts like fire . Ultimately, to gain association with Divinity and regain our spiritual identity, one has to learn to love God and understand His qualities and become familiar with His form and activities along with all His associates. The platform of yogic practices, as well as morals and ethics, are an essential step in freedom from the dictates of our conditioned nature . One automatically experiences a higher taste in a spiritual dimension , so lower tastes are automatically discarded .Bhagavad Gita discusses that path . Divinities association along with His associates , is so trancendentally intoxicating , and with grace and humility one can be fortunate to receive it , but not if we are proud of our morals, ethics and learning without God , or if we consider rather proudly, Divinity owes His love and reciprocation to us because of our practices . All pride has to go . If one feels himself low and unworthy , the highest consciousness of Divinity is attracted because in love, there is dependency.
So , cut glass or diamonds?
When one has a liking for diamonds, the cut glass is automatically discarded. By Chanting the names of Divinity in a humbled spirit, one can begin to enter the Pastimes and activities of the Lord .
If one reads Bhagavad Gita Lord Krishna discusses five topics , Divinity, the soul , time , material nature , and actions or Karma.
Although free will, along with expression, are part of life , there are differences in degrees of freedom. Why this is and how it’s administered is one of the topics Krishna covers .
Krishna indicates the “astrological algorithms ” and karmic synchronicities whilst traversing the different modes of nature, goodness, passion, and ignorance . This means certain accessibility or restrictions or certain connections are imposed even if they are wanted or not , this is due to previous time spent within the material energies Krishna explains
These types of imposed conditions can change and actually be broken free from entirely in rare cases . It’s very difficult for a prisoner to break free from heavy chains, but it is possible under certain conditions with external help .
Krishna gives the prescribed methods of how to get on the social or spiritual mobility ladder and warns us of the dangers of going backwards.
This great science of consciousness and its journeys within matter are fully described in His Bhagavad Gita and it is an essential manuscript to understand who we are , what we are, and why we are experiencing what we do , as well as learning to do something about it .
Some followers of the Vedas overly emphasize the oneness or overly emphasize the difference between God and His expansions , both His direct expansions and the jivas , the living entities.
In absolute terms, something within or something external is of the same nature , one could say we are eternal because we come from the eternal . Although we have always been , as much as Divinity has , because of His unlimited potential, some potential is manifested externally and some yet to be . God has no limit .
Srimati Radharani and Lord Balarama are one and different from Krishna as much as all the incarnations of God are . From one lit candle comes many lit candles can come is the Vedic example.
As the jiva has always been , and of course, so has Radharani and Balarama, although they are direct expansions from the original personality of Godhead Himself and the Jiva is not . The other incarnations of Godhead expand from Balarama and from him many other expansions from the expansions. Nevertheless , everything stems from the unlimited potency of Krishna. Such varigatedness featuring expansions and other multifarious energies are ever expanding in bliss knowledge in the spiritual kingdoms of forever covering those who will not accept His position. Srila Jiva Goswami thd great Vedic scholar describes this simultaneously one and difference as God making the impossible possible, and who can argue with that.
In Srila Jiva Goswami Tattva Sandarbha, text no 43 , Jiva Goswami tells how the impossible becomes possible .
How the Tattva of Divinity being simultaneously one and different from His parts and parcels is played out .
The trancendental realm is ever fresh and ever new , love is an unpredictable and turbulent trancendental emotion , especially in the realms of Vraja, where the most complete exhibition of “Ananda budhi vardanam ” is played out in the pure and spiritually surcharged hearts of Srimati Radharani and Her friends and Their assistants.
Such is the inconceivable nature of Divinity , that He has placed Himself within an atmosphere where He is experiencing ever new elements of artistry of the very highest order along with a love that He is astounded by , although being God Himself . Everything stems from Him , God, and His multifarious potency , so how is it Hrcan God be surprised by Himself
Thus, Srila Jiva Goswami indicates , that within Divinity the impossible becomes possible, and not only the concepts of simultaneously and inconceivably one and difference is indicated by this , but also , for instance , the dancing and singing of the Manjaris , with newer and newer melodies and newer and newer artistic expression and poetry that capture His consciousness, in ever beautiful ways.
It is demonstrated in the Vedas that Krishna develops the desire to help others, and that might be expressed in many many ways .
The Jivas have always been, but it can be understood they are ” expressed ” or “manifested” from Krishna. As Srila Jiva Goswami in Tattva Sandarbha says, Krishna is inconceivably making the impossible possible. The living beings are simultaneously and inconceivably one and different , this is how the philosophers of Gaudia Vaisnavism explain these truths . It appears and is my understanding that some of the Jivas originate from Maha Sankarsana , and some from Mula Sankarsan, some of those who appear from Maha Sankarsan, are unable to reach out in spontaneous love with Krishna.
Maha Sankarsan then at a point manifests as Mahavisnu , He displays a helping mood of the Lord , consequently I would posit , Maha Visnu takes those Jivas from the tastasta brahman , who could not spontaneously love Krishna and who are stationed in the spiritual impersonal energies . Those who originated from Maha Sankarsan . Because God is all-knowing and wants to help them understand the feelings of relationships and rasa , He gives facilities for activities, because they can not act spontaneously in love with Him directly they act materially
“A pencil of light “, that I believe Srila Narayana Maharaja refers as the Jivas entering into Maya …from Sambu, sounds like they are arriving from somewhere ,
In that sense, Krishna as Maha Visnu is manifesting and arranging the facilities and the ultimate rescue of the Jivas with His rectification programme that can take endless cycles. The Maha kalpa .
Visnu appears in many incarnations to rectify and attract the lost souls .
In that way, Maha Visnu remains a functional form who exhibits the facilities, but from Him come other incarnations come to help the jiva .
Jiva Goswami indicates in the Tattva Sandarbha the Jiva is the cause of the material universes by their desire , Sadaputa would refer to a responsive universe, with many possibilities , akin to quantum physics.
In that way the origins of some of the jivas are from Maha Sankarsan and then Maha Visnu Via Sambu ,who brings the tatasta jivas who cannot directly love Krishna , into the material realms to fulfil their independence and help them understand and ultimately regain their original purpose. Its difficult to understand how God would impose death on Jivas without they themselves making a choice for false independence.
Another question arises, can Mahavisnu expand jivas , some of which can directly enter the spiritual realms, ?
I believe He does not play that role
Srila BR Sridhar Swami , gives some references to the origins via tatasta and Brahman And Srila Gour Govinda Swami quotes Bhagavatam purport 4.30 .5
The Vedas, as well as a number of modern-day physicists, indicate that the Comos and our consciousness are two entirely separate energies . Furthermore, the science of how consciousness becomes interactive with the physical and subtle energies that are built on according to the Vedas , a framework of devolved higher grade light called the Bramajyoti , is indicated in the third Canto of the SrimadBhagavatam . This parallels to a degree the Copenhagen agreement in modern day quantum physics . A responsive universe with many possibilities is indicated, and which reflects the free will. These possibilities and resultant actions are described in Sanskrit as Aprarabdha and Prarabdha karmas . Namely, our impressions and entanglements left over from our previous entanglements and endless possibilities, and that makes up our psyche and the karmic synchronicities that go with it . It’s said some are immediately felt , some will come later and some in the far distant future. Einstein spoke of space time continuum , what I have laid out is just that . All reactionary forces of karmic synchronicities can be cleansed or changed by religious or other types of pious activities . In the case of complete surrender to Divinity with love and in pure devotion , everything is wiped clean, and the next death will be the last http://www.thevedicspectator.com
PATANJLI … sraddha faith …means complete clarity of heart , Like a loving mother, it protects the Yogi…
Anything done as sacrifice, charity, or penance without faith in the Supreme O son of Pṛthā, is impermanent. It is called asat and is useless both in this life and the next. Lord Krishna.
. Faith directed toward spiritual life is in the mode of goodness, faith rooted in fruitive work is in the mode of passion, faith residing in irreligious activities is in the mode of ignorance, but faith in My devotional service is purely transcendental. https://vedabase.io ŚB 11.25.27.
Srila AC Bhaktivedanta Swami Prabhupada writes faith is unflinching trust in something sublime.
Srila BR Sridha Swami.
Faith carries on a long way .
By proper association, one can acquire unflinching faith , and Krishna within with directs the candidate accordingly, a Siksa Diksa , this are the traditions of Gaudiya Vaisnavism , the history is clearly available.
Q. What is the standard in the Gaudiya lineage regarding prostration before the spiritual master in front of the deity?
A. Generally, it is not appropriate, but Prabhupada allowed it. He mentions in his discussion of the Gundica marjanam that it is inappropriate for one to worship the guru before the Deity, yet he allowed himself to be worshipped before the Deity. I once asked him about this. He just looked at me, amused, and chuckled. He holds a special position. As far as I know, this does not go on in branches of the Gaudiya Math.
My thoughts..
Srila Bhaktisiddhanta Goswami Maharaja placed great emphasis on worshiping Sri Guru, and in the West nobody bows down to anybody, so Prabhupada in his preaching in the West may have felt the need to emphatically demonstrate the benefits of surrender to Sri Guru and how he is saksad dharitvena , worshiped as good as God , because He is His intimate servant freind or lover.
Srila Prabhupada introduced many different approaches in his western preaching , and his preaching has had extraordinary effects on the world.
So, to place great emphasis on the worship of Sri Guru and the Brahminical intelligensia is essential in the re-education of a world that had to predominantly forget God .
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