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Varuna, the divine väruëé liquor flowed joyfully rained down flowers, and the
from a tree hollow and made the entire great sages praised Lord Balarama’s heroic
forest even more fragrant with its sweet deeds.
aroma. The wind carried to Balarama the As His deeds were sung, Lord Halayudha
fragrance of that flood of sweet liquor, and wandered the various forests with His
when He smelled it He went to its source.
There He and His female companions girlfriends as if inebriated. His eyes tettered
drank väruëé. As the Gandharvas sang from the effects of drinking the väruëé
His glories, Lord Balarama frolicked within liquor. Exhilerated with joy, Lord Balarama
the brilliant circle of young women. He splendidly sported various flower garlands,
appeared just like Indra’s elephant, the including the famous Vaijayanti. He wore a
lordly Airavata, enjoying in the company single ear ring, and beads of perspiration
of she-elephants. At that time kettledrums decorated His smiling lotus face like snow-
resounded in the sky, the Gandharvas flakes. The Lord then summoned the
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came out Goddess Kanti presented Him
with blue garments, precious ornaments
and a brilliant necklace. Lord Balarama
dressed Himself in the blue garments and
put on the gold necklace. Anointed with
fragrances and beautifully adorned, He
appeared as resplendent as Indra’s royal
elephant. Even today, O King, one can see
how the Yamuna flows through the many
channels created when it was dragged by
the unlimitedly powerful Lord Balarama.
Thus she demonstrates His prowess.
In this way, His mind enchanted by the
exquisite charm and beauty of Vraja’s
young ladies, all the evenings passed as
if a single night for Lord Balarama as He
frolicked in Vraja.
—Srimad-Bhägavatam » Chapter 10: 65. Lord Balarama Visits
Vrindavan » Verse: 1- 34 .
Causal Ocean
way restricted but unlimitedly manifested Lord Balarama And The Jivas
with his full boundless propriety. But Srila Bhaktivinoda Thakura
conditioned souls are apt to assert, by their
limited senses, a material conception in “In Goloka Vrindavan, Sri Balarama
regard to Gokula so as to bring him below manifests unlimited nitya-pärñadäs,
the level of their intellect. Though the eternal associates, belonging to the jiva
eye of an observer is impeded by a cloud category for the service of Sri Krishna.
when gazing at the sun and though the tiny Similarly, in Vaikuntha, Lord Sankarsana
cloud can never really cover the sun, still manifests unlimited nitya-pärñadäs also
the clouded vision apparently observes of the jiva category for the service of Sri
the sun as covered by the cloud. In just Narayana. These nitya-pärñadäs are
the same way the conditioned souls with eternally engaged in serving their object
their obscured intelligence, senses and of worship, the Supreme Godhead, who is
deliberations, accept Gokula as a piece of absorbed in transcendental rasa ( mellows).
measurable land. We can see Gokula from They are eternally situated in their svaräpa
Goloka which is eternal. This is also a (eternal identity), remain constantly
mystery. The attainment of final beatitude engrossed in satisfying their beloved
is the success in attaining one's eternal Lordship, and possess empassioned
self. The success in identifying the true attraction and affection for the Lord that
self is finally achieved when the screen of never diminishes. They are eternally highly
gross and subtle coils of conditioned souls spiritually empowered, being imbued with
is removed by the sweet will of Krishna. the cit-çakti ( internal energy) of the Lord.
However, the idea of Goloka is seen to differ They have no connection with maya—
from Gokula until the success in unalloyed indeed they are even unmindful of her very
devotion is achieved. The transcendental existence. They are permanent residents
plane of infinite spiritual manifestation of the spiritual world and are very far away
having thousands of petals and corolla like from maya. These jivas are fully absorbed
those of the lotus, is Gokula, the eternal in relishing the bliss of devotional service
abode of Krishna. to their beloved Lord. Self centred material
— Sri Brahma samhita 5.3 » Purport by Srila Bhaktisiddhanta joys and their consequent sorrows are
Saraswati Thakura. totally alien to these eternally liberated
souls. Due to pure spiritual love (prema)
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being their life and soul, they do not even held as the captives of maya, and thus, in
know that lamentation, death or fear lieu of our original transcendental status,
actually exist. we are in this miserable situation.”
“Also, countless, infinitesimal jivas Vrajanatha asked, “Dear master, I
emanate from Karanodakashayi Maha understand that the jiva is the taöasthä-
Vishnu, lying within the Causal Ocean, çakti of the Lord and is situated at the taöa,
whose glance impregnates the mäyä-çakti. junction, of both worlds. However, why
As these jivas are the neighbours of maya, are some jivas subsequently engrossed
they witness her variegated manifestations. in material existence, while others are
The symptoms of the general mass of jivas elevated to the spiritual sky?”
(as discussed earlier) are also present Raghunatha dasa Babaji replied, “The
in these jivas. However, because they transcendental qualities of the Supreme
are minuscule in size and situated at the Lord Sri Krishna are also present in the
margin, their constitutional nature is to jiva, but up to a very small degree. The
look at both the material world and the quality of free will natural to Sri Krishna is
spiritual sky. Their marginal condition therefore innate to the constitution of the
makes them vulnerable because—up to jiva but is minute in quantity. When the jiva
this point of time—they have not been makes proper use of his independence,
endowed with cit-bala, the strength of he becomes consciously connected with
spiritual potency, which is imparted by the Sri Krishna. Conversely, by misusing his
mercy of the Supreme Lord. Those amongst independence, he separates himself from
them who desire to enjoy material nature the Lord and is attracted to exploiting and
become absorbed in matter and are thus reveling in the material nature. Developing
eternally enthralled by her. Conversely, the despicable quality of false pride, he
those endeavouring to serve the Divine thinks, ’I am the enjoyer of everything I
Worshipable Object, upon receiving survey.’ Thus, the five levels of ignorance—
His mercy, are elevated to the spiritual tämisra, rebellious rejection of the Lord’s
world. Therefore, my son, we are in a service; andha-tämisra, considering death
most wretched state. Having forgotten our to be the final conclusion; tamas, ignorance
devotion and service to Sri Krishna, we are of one’s position as a jiva; moha, the illusory
!! Sri Sri Nitai Gaurchandra Jayati !! bodily conception of life; and mahä-moha,
ISKCON attachment for material enjoyment—cloud
Bhagavata Mahavidyalaya the pure spiritual consciousness of the
is a branch of
International Society for Krishna Consciousness
jiva. The sole cause ofthe jiva becoming
Founder-Äcärya: His Divine Grace either liberated or conditioned lies in the
A.C. BhaktiVedanta Swami Prabhupāda proper or improper use of his minute
Editor independence.”
Brajsunder Das
—Jaiva Dharma, Part Three: The Jiva, the Eternal Individual
Copy Editor Spirit Soul » Chapter Fifteen: Nitya-dharma and Sambandha,
Isha Prakash Das
Abhidheya and Prayojana » Translated by Bhaktivedanta Book
Saìskrit Editor, Trust, Int. & Sarvabhävana däsa.
Vrajsevika Devi Dasi
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