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NITAAI-Veda.nyf > All Scriptures By Acharyas > Bhaktivinoda Thakura > Bhaktivinoda Vani Vaibhava > Bhaktivinoda Vani Vaibhava Part 1 > Spiritual World


Spiritual World?


1.Is the spiritual world incomplete?


The storehouse of Vaikuntha is always complete. Lord Sri Krsnacandra, the lovable object of all, constantly invites the living entities to come through the open door of that storehouse.(Sri Krsna-sarhhita Chapter 9)


2.What is Vraja? What does "Vraja" mean?


The appearance of the truth of Vaikuntha in the pure consciousness of the living entities of this world is called Vraja. The word vraja means "to go."

(Sri Krsna-sarhhita Chapter 5)


3.Is Vaikuntha incomplete and limited?


Sad bhave 'pi visesasya sarvarh tan nitya dhamani. The splendor of the spiritual abode is established by the quality of variegatedness. Although that splendor is eternal, Vaikuntha is nevertheless nondual and constitutionally eternal, full of knowledge and bliss. The material world consists of dualities arising from time, place, and circumstance, yet because Vaikuntha is transcendental to the material creation, it is without duality and fault.

(Sri Krsna-samhita Chapter 1)


4.Are the descriptions about the spiritual world taken and concocted from matter?


cic-chakti-nirmitam sarvam yad vaikunthe sanatanam

pratibhatam prapance 'smin jada-rupa malanvitam


Some people try to impose their material ideas on the nature of Vaikuntha and thus they become overwhelmed by prejudices. Later they try to establish their prejudices by shrewd arguments. Their descriptions of Vaikuntha and the pastimes of the Lord are material. These types of conclusions arise only due to improper knowledge of the Absolute Truth. Only those who have not deeply discussed spiritual topics will have the propensity to rationalize in this way.


The doubtful hearts of the madhyama-adhikdris are always swinging between the material and the spiritual due to their being unable to cross into the realm of the Absolute Truth. Actually, the variegatedness seen in the material world is only a perverted reflection of the spiritual world. The difference between the material and spiritual worlds is this: In the spiritual world, everything is blissful and faultless, whereas in the material world everything is a temporary mixture of happiness and distress, and full of impurities arising from time and place. Therefore, the descriptions of the spiritual world are not imitations of those of the material world; rather they are most coveted ideals.

(Sri Krsna-samhita Chapter 1)


5.Are the pastimes, abode, and form of Krsna in the spiritual world imaginary or transcendental?


Actual truth is spiritual truth. Variegatedness is eternally present in it. By this feature the spiritual abode, spiritual form, spiritual name, qualities, and pastimes of Krsna are established. Only those who are self-realized and who have no relationship with Maya relish His pastimes. The transcendental world, the abode for performing pastimes, is made of touchstone, and the forms of Krsna are all spiritual. (Brahma-sarnhita 5/27)


6.What is the spiritual world made of? What do the desire trees and kamadhenu give?


Just as Maya builds this mundane universe with the five material elements, so the spiritual (cit) potency has built the spiritual world of transcendental gems. The cintamani, which serves as material in the building of the abode of the Supreme Lord of Goloka, is a far rarer and more agreeable entity than the philosopher's stone. The purpose tree yields only the fruits of piety, wealth, fulfillment of desire and liberation; but the purpose trees in the abode of Krsna bestow innumerable fruits in the shape of checkered divine love. Kdmadhenus (cows yielding the fulfillment of desire) give milk when they are milked; but the kdmadhenus of Goloka pour forth oceans of milk in the shape of the fountain of love showering transcendental bliss that does away with the hunger and thirst of all pure devotes.(Brahma-samhita 5/29)


7.Can the living entity understand that the spiritual world exists within the material world but remains untouched by matter?


Poor human understanding cannot possibly make out how the extensive triquadrantal, which is beyond human comprehension, can be accommodated in the limited material universe of a uniquadrantal disclosure. Gokula is a spiritual plane, hence its condescended position in the region of material space, time, etc., is in no way restricted but unlimitedly manifested with its full boundless propriety. {Brahma-samhita 5/2)


8.Are all the ingredients of Gokula present in Goloka?


The distinction of paramo urship and concubinage, the variegatedness of the respective rasas of all different persons, the soil, water, river, hill, portico, bower, cows, etc., all the features of Gokula exist in Goloka and disposed in an appropriate manner.{Brahma-samhita 5/37)


9.What is the difference between the nature of the spiritual world and the material world?


In the transcendental realm there is no past and future but only the unalloyed and immutable present time. In the transcendental sphere there is no distinction between the object and its qualities and no such identity as is found in the limited mundane region. Hence, those qualities that seem to be apparently contradictory in the light of mundane conception limited by time and space, exist in agreeable and dainty concordance in the spiritual realm.

{Brahma-samhita 5/33)


10.How does Krsna enjoy His pastimes in the spiritual world of opulence?


Krsna manifests His internal energy in the form of Laksmls in the spiritual world of opulence and enjoys with them in the mood of svakiya-rasa.

{Brahma-samhita 5/37)


11.How and with whom does Krsna enjoy His pastimes in Goloka?


In Goloka, Krsna separates His internal energy into hundreds and thousands aigopis and eternally enjoys pastimes by causing them to forget svakiya-rasa.

{Brahma-samhita 5/37)


12. What position do the devotees of different rasas attain in the spiritual world?


In discussing rasa, we meet with five kinds of devotion or service, santa or unattached, dasya or pertaining to reverential willing service, sakhya or friendship, vatsalya or parental love, and srhgara or juvenile love.The devotees surcharged with the ideas of their respective service serve Krsna eternally and ultimately reach the goal of their respective ideals. They attain the real nature of their self-befitting their respective rasas, their glories, conveyances, seats befitting their sacred service, and transcendental qualities of ornaments enhancing the beauty of their real nature. Those who are advocates of santa-rasa attain the region of Brahma-Paramatma, the seat of eternal peace; those of ddsya-rasa get to Vaikuntha, the spiritual majestic abode of Sri Narayana; those of sakhya, vatsalya and madhurya-rasa (juvenile love) attain Goloka-dhama, Krsna's abode, above Vaikuntha.

{Brahma-samhita 5/36)