Tatastha-sakti - Teachings from Srila Bhaktivinoda Thakura

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tac-chaktes chayaya visvam

sarvam etad vinirmitam

yatra bahirmukha jivah

samsaranti nijecchaya

 

tac-chaktes-of His potency; chayaya-by a shadow; visvam-the material world;

sarvam-all; etad-this; vinirmitam-created; yatra-where; bahirmukha-who have

turned their faces; jivah-the individual souls; samsaranti-wander;

nijecchaya-by their own wish.

 

By the shadow of Bhagavan's spiritual potency the entire material world is

created. In that material world wander the individual souls who have turned

their faces away from Bhagavan.

 

Commentary by Srila Bhaktivinoda Thakura

 

When he is a servant of Lord Krsna, the individual soul becomes like a son

who inherits the father's property. This inheritance is transcendental

bliss. When he turns his face away from Lord Krsna and tries to be

independent, the individual soul falls into the world of birth and death.

The spiritual potency helps the individual soul become more and more

elevated, and the material potency (maya-sakti), the potency that creates

the material world, helps the individual soul become more and more firmly

shackled in the prison house of repeated birth and death. The material

potency is a shadow of the spiritual potency. The individual souls who

deserve to go to the world of birth and death take birth in that world.

There he is given a gross and subtle material body to experience the various

perceptions of the material world. In this way he falls into the material

world and there suffers many troubles that come from the results of his

various activities (karma). There is one reason and one reason only that

these souls are in the material world. The reason is that they have turned

their faces away from Bhagavan (bhagavad-bahirmukha). It should be

understood that the individual spirit souls are not manifested from the

material world. Neither are they manifested from the spiritual world. They

are manifested from the border that separates those two worlds. For them

material pleasures may be more attractive than spiritual upliftment.

Therefore they may of their own will choose to stay in the world of birth

and death. For this Bhagavan is not to blame. Showing His mercy to these

souls, Bhagavan created the material world so they could enjoy there as they

wished. Bhagavan created the material world in such a way that after only a

few days of trying to enjoy there, the souls would become intelligent and

turn from those enjoyments. In this way Bhagavan created the path of

performing devotional activities in the association of saintly devotees.

Following that path, the souls become delivered from the material world.

 

(Srila Bhaktivinoda Thakura: Tattva-viveka, 2.5)

 

 

Vrajanatha: What is the Vedantic meaning of the word tatastha?

 

Babaji: The space between the ocean and the land is called the shore (tata),

but the place that touches the ocean is actually nothing but land, so where

is the shore? The marginal tata is the line of distinction separating the

ocean and the land, and it is so fine that it cannot be seen with the gross

eyes. If we compare the transcendental realm to the ocean, and the material

world to the land, then tata is the subtle line that divides the two, and

the jiva-sakti is situated at the place where the two meet. The jivas are

like the countless atomic particles of light in the rays of the sun. Being

situated in the middle place, the jivas see the spiritual world on one side

and the material universe created by maya on the other. Bhagavan's

spiritual potency on one side is unlimited, and maya's potency on the other

side is also very powerful; and the innumerable subtle (suksma) jivas are

situated between these two. The jivas are marginal by nature, because they

have manifested from Krsna's marginal potency.

 

Vrajanatha: What is the marginal nature?

 

Babaji: It is the nature that enables one to be situated between both

worlds, and to see both sides. The marginal nature is the tendency to come

under the control of either of the saktis. Sometimes the shore is submerged

in the river because of erosion, and then again it becomes one with the land

because the river changes its course. If the jiva looks at Krsna-that is,

towards the spiritual world-he is influenced by Krsna sakti. He then enters

the spiritual world, and serves Bhagavan in his pure, conscious, spiritual

form. However, if he looks towards maya, he becomes opposed to Krsna, and

is incarcerated by maya. This dual-faceted nature is called the marginal

nature.

 

Vrajanatha: So maya has nothing whatever to do with creating the svarupa of

the jivas-this has to be accepted. At the same time, I have also clearly

understood that the jiva is by nature subject to the influence of maya. Now

I want to know whether the cit-sakti has created the jivas with their

marginal (tatastha) nature.

 

Babaji: No, the cit-sakti is the complete potency of Krsna, and her

manifestations are all nitya-siddha beings. The jiva is not nitya-siddha,

although when he performs sadhana, he can become sadhana-siddha and enjoy

transcendental happiness like the nitya-siddhas. All the four types of

Srimati Radhika's sakhis are nitya-siddha, and they are direct expansions

(kaya-vyuha) of the cit-sakti, Srimati Radhika Herself. The jivas, on the

other hand, have manifested from Sri Krsna's jiva-sakti. The cit-sakti is

Sri Krsna's complete potency, whereas the jiva-sakti is His incomplete

potency. Just as the complete tattvas are all manifestations of the

complete potency, similarly innumerable atomic, conscious jivas are

manifested from the incomplete potency.

 

Krsna establishes Himself in each of His saktis, and manifests His svarupa

according to the nature of that sakti. When He is situated in the

cit-svarupa, He manifests His essential svarupa, both as Sri Krsna Himself,

and also as Narayana, the Lord of Vaikuntha; when He is situated in the

jiva-sakti, He manifests His svarupa as His vilasa-murti of Vraja, Baladeva;

and when He situates Himself in the maya-sakti, He manifests the three Vinnu

forms, namely Karanodakasayi, Ksirodakasayi and Garbhodakasayi. In His

Krsna form, He manifests all the spiritual paraphernalia in Vraja. In His

Baladeva svarupa as sesa-tattva, He manifests nitya-mukta parnada jivas who

render eight types of service to Krsna Himself, the origin of sesa-tattva.

Again, as sesa-rupa Sankarnana in Vaikuntha, He manifests eight types of

servants to render eight kinds of services as eternally liberated associates

of sesi-rupa (the origin of sesa-tattva) Narayana. Maha-Vinnu, who is an

expansion of Sankarnana, situates Himself in the heart of the jiva-sakti,

and as Paramatma manifests the jivas in the material world. These jivas are

susceptible to the influence of maya, and unless they attain the shelter of

the hladini-sakti by Bhagavan's mercy, it is possible that they will be

defeated by maya. The countless conditioned jivas who have been illusioned

by maya are under the control of the three modes of material nature.

Bearing all this in mind, the siddhanta is that it is only the jiva-sakti,

and not the cit-sakti, that manifests the jivas.

 

(Srila Bhaktivinoda Thakura: Jaiva Dharma, Chapter 15)

 

 

Vrajanatha said, "Prabhu, I am facing a problem, which I will tell you about

later. But first, please explain to me, If the jiva is a pure spiritual

entity, how did he become entangled in this miserable world?"

Babaji smiled and said:

 

svaruparthair-hinan nija-sukha-paran krsna-vimukhan

harer maya dandyan gunanigadhajalaih kalayati

tatha sthulair-lingai dvividha-varanaih klesa-nikarai-

rmmahakarmalanair-nayati patitan svarga-nirayau

 

The jiva is by his original nature an eternal servant of Krsna, and his

svarupa-dharma is service to Krsna. Bhagavan's illusory energy (maya)

punishes those jivas who are opposed to Krsna, and who have given up their

constitutional dharma, and become absorbed in material enjoyment. She binds

them in the ropes of the three modes of material nature-sattva, rajas and

tamas-covers them with the gross and subtle bodies, puts them in the

miserable cycle of karma, and makes them suffer happiness and distress in

heaven and hell.

 

"Innumerable jivas appear from Sri Baladeva Prabhu to serve Vrndavana-bihari

Sri Krsna as His eternal associates in Goloka Vrndavana, and others appear

from Sri Sankarnana to serve the Lord of Vaikuntha, Sri Narayana, in the

spiritual sky. They eternally relish rasa, engaged in the service of their

worshipable Lord, and they always remain fixed in their constitutional

position. They always try to please the Lord, and are always favorable to

Him. By virtue of the spiritual potency, they have the strength to stay

fixed in their devotion, and they have no connection with the material

energy. In fact, they do not even know that there is an illusory energy

called maya. Since they reside in the spiritual world, maya stays far away

from them, and does not affect them at all. They are always absorbed in the

bliss of serving their worshipable Lord, so they are eternally liberated,

and are free from material happiness and distress. Their life is love

alone, and they are not even conscious of misery, death and fear.

 

"There are also innumerable, atomic, conscious jivas who appear from

Karanabdhisayi Maha-Vinnu's glance at maya. Since these jivas are situated

next to maya, they see her wonderful workings. Although they have all the

qualities of the jivas that I have already described, they are very weak

because of their atomic, marginal nature. Sometimes they are inclined to

look towards the spiritual world, and sometimes towards the material world.

The jiva in this marginal condition is very weak, because at that time he

does not have the spiritual strength that is received by the mercy of the

worshipable Lord. Among these unlimited jivas, those who want to enjoy maya

become engrossed in material sense gratification, and enter the eternally

conditioned state. On the other hand, those jivas who perform

cid-anusilanam of Bhagavan receive spiritual potency (cid-bala) by His

mercy, and enter the spiritual world. Baba, it is our great misfortune that

we have forgotten our service to Sri Krsna, and have become bound in the

shackles of maya. It is only because we have forgotten our constitutional

position that we are in this miserable condition."

 

Vrajanatha: Prabhu, I understand that this marginal position is at the

junction of the spiritual and material worlds. Why is it that some jivas go

from there to the material world, while others go to the spiritual world?

 

Babaji: Krsna's qualities are also present in the jivas, but only in minute

quantity. Krsna is supremely independent, so the desire to be independent

is eternally present in the jivas as well. When the jiva uses his

independence correctly, he remains disposed towards Krsna, but when he

misuses it, he becomes opposed to Him. It is just this opposition that

gives rise to the desire in the jiva's heart to enjoy maya. Because of the

desire to enjoy maya, he develops the false ego that he can enjoy material

sense gratification, and then the five types of ignorance- tamisra

(forgetfulness of one's constitutional position due to anger or envy),

andha-tamisra (considering death to be the ultimate end), tamas (not knowing

anything about the spirit soul), moha (the illusion of the bodily concept of

life) and maha-moha (madness for material enjoyment)-cover his pure, atomic

nature. Our liberation or subjugation simply depends on whether we use our

minute independence properly, or misuse it.

 

Vrajanatha: Krsna is very merciful, so why did He make the jiva so weak that

he became entangled in maya?

 

Babaji: It is true that Krsna is merciful. However, it is also His nature

to perform His pastimes. Krsna wants different pastimes to be enacted in

different situations, so He makes the jiva capable of being in all

conditions, from the marginal state to the highest state of mahabhava. So

that the jiva is fit to progress practically and steadfastly towards

adhikara in Krsna's service, He has also created the lower levels of

material existence, beginning from the lowest inert matter up to ahankara,

which cause extensive obstruction to the attainment of paramananda. The

jivas who are entangled in maya have fallen from their constitutional

position. They are opposed to Krsna, and they are engrossed in personal

sense gratification, but Sri Krsna is the reservoir of mercy; no matter how

much the jiva has fallen down, Krsna provides him with the full opportunity

to attain the highest spiritual position. He does this by appearing before

him along with His spiritual abode (dhama) and His eternal associates. The

jivas who take advantage of this merciful opportunity and sincerely endeavor

to attain the higher position gradually reach the spiritual world, and

attain a state that is similar to that of Sri Hari's eternal associates.

Vrajanatha: Why do the jivas suffer for the sake of Bhagavan's pastimes?

Babaji: The jivas have some independence, and this is a sign of Bhagavan's

special mercy on them. Inert objects are very insignificant and worthless

because they have no such desire for independence. It is only because of

the jiva's independent nature that he has become the lord of the material

world.

 

Misery and happiness are conditions of the mind. What we call misery is

happiness for one who is engrossed in it. All types of material sense

gratification result in nothing but misery, and a materialistic person only

achieves suffering in the end. When that suffering becomes excessive, it

gives rise to the desire for happiness. From that desire, wisdom arises,

and from wisdom, inquisitiveness is born. As a result of inquisitiveness,

one gets the association of saintly people, from which faith develops. When

faith is born, the jiva ascends to a higher stage, namely the path of

devotion.

 

Gold is purified by making it red-hot in a fire, and then hammering it. The

jiva has become impure because he is opposed to Krsna, and is engaging in

material sense gratification, and that is why he is purified by being beaten

with the hammers of misery on the anvil of this material world. Thus, the

misery of jivas who are opposed to Krsna finally results in happiness.

Suffering is therefore just a sign of Bhagavan's mercy. That is why

intelligent people see the suffering of jivas in Krsna's pastimes as

auspicious, whereas the foolish see it as an inauspicious source of misery.

Vrajanatha: The jiva's suffering in his conditioned state is ultimately

auspicious, but it is very painful in the present state. Krsna is

omnipotent, so couldn't He think of a path that is not so painful?

Babaji: This is one of Krsna's pastimes, which are variegated and wonderful.

Bhagavan is independent and almighty, and He performs all kinds of pastimes,

so why should this be the only one that He neglects? No pastime can be

rejected if there is to be full variety. Besides, the participants in other

types of pastimes also have to accept some sort of suffering. Sri Krsna is

the Lord and enjoyer (puruna), and the active agent (karta). All

ingredients and paraphernalia are controlled by His desire, and they are

subject to His activities. It is natural to experience some suffering when

one is controlled by the desire of the agent. However, if that suffering is

pleasurable in the end, it is not actually suffering. Why do you call it

suffering? The so-called suffering that one undergoes in order to nourish

and support Krsna's pastimes is actually very enjoyable. The jiva's desire

for independence has caused him to leave the pleasure of serving Krsna, and

to accept suffering in maya instead. This is the jiva's fault, not Krsna's.

Vrajanatha: What harm would there have been if the jiva had not been given

the desire for independence? Krsna is omniscient, and He gave this

independence to the jivas, even though He knew that they would suffer on

account of it, so isn't He responsible for the jivas' suffering?

 

Babaji: Independence is a precious jewel, in the absence of which inert

objects are insignificant and worthless. If the jiva had not received

independence, he would also have become as insignificant and worthless as

they are. The jiva is an atomic, spiritual entity, so he must certainly

have all the qualities of the spiritual objects. The only difference is

that Bhagavan, who is the complete spiritual object, possesses all these

qualities in full, whereas the jiva only has them to a very minute degree.

Independence is a distinctive quality of the spiritual object, and an

object's inherent quality cannot be separated from the object itself.

Consequently, the jiva also has this quality of independence, but only to a

very minute degree, because he is atomic. It is only because of this

independence that the jiva is the supreme object in the material world, and

the lord of creation.

 

The independent jiva is a beloved servant of Krsna, and Krsna is very kind

and compassionate. When He sees the misfortune of the jiva, who is misusing

his independence and becoming attached to maya, He runs behind that jiva,

crying and crying, and appears in the material world to deliver him. The

ocean of compassion, Sri Krsna, melting with compassion for the jivas, and

manifests His acintya-lila in the material world, because He thinks that His

appearance will enable the jiva to see His nectarean pastimes. However, the

jiva does not understand the truth about Krsna's pastimes, even after He has

showered him with so much mercy, so He then appears in Sri Navadvipa as a

guru. He Himself freely gives the ultimate and universal remedy, which is

chanting the glories of His name, form, qualities and pastimes, and He

inspires the jivas to take to this path by practicing it Himself. Baba, can

you accuse Krsna of being at fault in any way, when He is so merciful? His

mercy is unlimited, but our misfortune is very lamentable.

 

(Srila Bhaktivinoda Thakura: Jaiva Dharma, Chapter 16)