acintya

[Guest guest]

Please accept my humble obeisances. All glories to Srila Prabhupada!

Dear devotees recently I joined this conference with the hope to find some

relief from differnt arguments and collisions but it seems that even here

there is no peace. Aren't you tired of all these hopeless discussions? It

seems to me that all those arguments being good in themselves don't solve

the problem. Srila Prabhupada mentioned that this jiva falldawn issue is

actually inconceivable and we shouldn't bother so much about it. As far as I

can understand the spiritual world is the realm of spiritual emotions and

not logic and reason. In emotional sphere many things could be illogical or

unreasonable but they happen anyway. Personally I'm pretty satisfied with

the inconceivable status of this question. After all there should be

something inconceivable in Krsna. Otherwise if there is no any mystery and

everything is crystal clear there will be fault on the part of the Absolute

Truth. Something will be lacking. What do you think?

Moreover, I'd like to give a quote from Bhaktivinoda Thakura's

"Bhaktyaloka" which helped me to stop trying to understand the

inconceivable.

pp.60-61:

"While considering the fourth reality, the amnaya says that the living

entities are minute particles of the spiritual sun, Krsna, and they are

innumerable. As the spiritual world is manifested by Krsna's cit, or

spiritual potency and as the material world is manifested by the inferior

illusory energy, similarly the living entities are manifested by a portion

of the spiritual energy. Krsna's spiritual form has all qualities in full,

and those qualities are naturally present in the living entities in minute

quantity. The independent nature of Krsna is found insignificantly in the

living entities. For this reason the living entities claim to be

independent. As a result, all living entities developed different

propensities. By one propensity the living entity searches for his own

happiness, and by another propensity he searches for Krsna's happiness. Thus

living entities are divided into two groups - those searching for their own

happiness and those searching for Krsna's happiness. Those who search for

Krsna's happiness are called nitya mukta, and those who search for their own

happiness are called nitya-baddha. In this regard, all inconceivable natures

are under the subordination of spiritual time. The time factor of the

spiritual nature is a state of eternal present. But in the inferrior

illusory energy there are three states of existence - past, present and

future. So whatever considerations arise in this regard, if related with the

spiritual time factor, then no doubts will remain. WHY DID A PURE SPIRIT

SOUL SEARCH FOR HIS OWN HAPPINESS? IF ONE PUT FORWARD SUCHA A QUESTION, THEN

DOUBTS ARISING FROM THE MATERIAL FACTOR WILL MANIFEST. IF ONE CAN GIVE UP

SUCH DOUBTS THEN HE CAN PERFORM DEVOTIONAL SERVICE, OTHERWISE THERE WILL BE

ONLY A SERIES OF ARGUMENTS. IF ARGUMENTS ARE RELATED TO THE INCONCEIVABLE

NATURE, THEN ANARTHAS ARISE".

Read carefully these last passage about anarthas arising from arguments

relating inconceivable topics. I think Krsna katha should help us to get rid

of anarthas rather than help to bring them up. So personally I decided for

myself to be careful. I hope it will help us to change the topic for

something not so hot.

Your servant, Vrajendra Kumara das