‘Never was there a time in which I did not exist, nor you, Arjuna, nor all these kings, ( before us at the battlefield of Kurukshetra), nor in the future shall any of us cease to be’ - Sri Krsna, from Srila Bhaktivedanta Swami Prabhupada's ; Bhagavad Gita As It Is.
Herein Lord Krsna reveals His Eternal Being, beyond the gates of time. He speaks of past, present, and future as aspects of one supreme reality, in which God and the souls exist as distinct, eternally. Indeed, He says, ‘Time I am’, indicating that He is the origin and the maintainer of the flow of events that we call time, and He is the Supreme Controller of that time element.
Those seeking happiness and freedom from the crushing wheels of death must ask themselves whether all the fuss and botheration of struggling hard to try to create a position of happiness here, and to keep it going, are of any value. Time destroys all things; in the form of oxidation, aging, homeostasis and equilibrium, violent destruction, gradual decay and death; nothing which we see here in these mundane-time-influenced realms lasts past its ‘time’. To seek any goal in the time restricted worlds means that your long term effort will prove fruitless, unless that effort is directed towards eternal time, wherein all things last.
Quantum physics tells us that consciousness effects the movements of even subatomic particles, and that the universe acts as a synchronous connected whole. In Sri Isopanisad, it is stated, ‘isavasyam idam sarvam'’ meaning that the infinite Whole seperates into infinite tiny expanded particles reflecting and bearing the qualities of the source. As above, so below. Time also has a quantum-like nature, in that there is Eternal time, and there are the relative times of different planes of existence. Lord Krsna says that he is Time Himself.
The Vedas say that the truth is personal, not insensible. That we, as mere tiny aspects of the Complete Whole, have individual awareness, logically suggests that the source of all things also has the capacity for such individual awareness. That that awareness is greater than ours is true, still the idea is that individuals, persons, have their reasoning and preferences and style. If we are to travel in time to a better reality, we shall have to look beyond the current state of science, which has no such capacity except in theory. Modern scientists researching the foibles of matter and energy are missing this crucial point; that loving relations and exchange of beauty and pleasure are essential to any understanding of the universe.
The question of free will arises, otherwise how is it that the future is also apparently foreseeable and knoweable? Some devotees say there is a degree of free will, but my understanding is that actually there are only the reactions of the modes of time-restricted material nature, that in reality there is no free will while entrapped by material conceptions, just as a bound person cannot free themselves unless there is interference from a free person. Whether minute or nonexistent, free will has little value if there is nothing to gain. If we are trapped in a flow called time, can our consciousness and will be utilized as a principle to help us escape?
‘Unto those who are constantly devoted and worship me with love, I give the understanding by which they can attain Me,.’ Lord Krsna says. So, time travel is not only possible, ( in partial agreement with the quantum physics model ), but is done regularly by the pure adepts of Krsna. Within their heart of hearts, they see the Lord in deep trance of love. This love is reciprocated according to the loving propensities and promises of the Godhead, and carries them beyond the rivers of material life and time to an eternal realm, wherein the Lord and His devotees exist eternally, beyond birth and death. This gift is matchless; quite unavailable elsewhere.
By using our will to accept the timeless and spiritually material-time free bonafide spiritual master in disciplic succession from the Timelord Sri Krsna, one gets the opportunity to hear of the Lord’s pastimes, forms, associates, realms, and paraphernalia, all of the same blissful character beyond the trappings of material existence from those who have already escaped mundane time. By the Grace of such Divine intervention, it is easily possible to escape the flow of karma contexts which we experience as a life in linear time, and instead can awaken to experience the realms of eternal time. In this way, by voluntarily accepting the authority and protection of the Supreme Conscious Principle, our free will liberates us from control of time by the exchange of surrendering to the Timelord, Who in turn arranges our passage through time to His eternal planes. This does not require us to die, as the consiousness passes beyond mundane time, even while still encapsulated by the body of material elements.
By chanting the maha-mantra, Hare Krsna Hare Krsna, Krsna Krsna , Hare Hare, Hare Rama Hare Rama Rama Rama Hare Hare, the gates of time are opened for the pure devotee to pass through to other time realms via this perfection of yoga , wherein it is possible to find true and eternal satisfaction and the real and original free love.
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Jan 15, LOS ANGELES, The material conditioned soul exhibits the tendency to understand spiritual concepts in the limited terms of his conditioned state. With his material mind he attempts to understand eternality – only to fail. However, out of the same ignorance, he considers the conclusions offered by his materially contaminated contemplations to be correct, quite free of error.
A common case in point is the juxtaposition of spiritual and material time. A first look, it may seem obvious that the Material Time Factor and Spiritual Time would be similar. Time is there on the spiritual plane, and time is there on the material plane. Events are moving along on the spiritual plane, and events are moving along on the material plane. Therefore the tendency is to consider one in terms of the other, i.e. we think of spiritual time in terms of material time. And, thus, we consider they correspond closely.
However, therein lies our mistake. Seeing through the eyes of sastra, rather than seeing through the eyes of material conditioning, reveals this mistake. Spiritual time pervades the entire creation, including the material universes, for it is a manifestation of the All-Pervading Absolute Truth. However in the material universes, this Eternal Time, is overlaid by the Material Time Factor, so that that which is actually Eternal Time is experienced as the "past, present and future" of the material world.
These concepts of "past, present and future" dominate the conditioned soul's experience within the material world. Events are always pegged with a tag of "past, present or future". This is in sharp contrast to Eternal Time. On the Eternal Plane of existence, the concepts of "past, present and future" are completely absent. In transcendence, the pastimes of the Lord and His devotees are never pegged with material "past, present and future".
In the Brahma-samhita, 5.56, we find: "[In Goloka] …where there is eternal existence of transcendental time, who is ever present and without past or future and hence is not subject to the quality of passing away even for the space of half a moment. That realm is known as Goloka only to a very few self-realized souls in this material world."
So, through sastra, we see the root of the mistake: the materially conditioned soul, completely immersed within the threefold illusory concepts of material time, tries to understand Eternality with this threefold illusion, when, in actual fact, this threefold "past, present and future" are completely absent from spiritual consciousness, spiritual understanding, and spiritual pastimes. So his conclusions upon contemplation of the spiritual realm become erroneous by the unwanted admixture of "past, present and future".
Srila Prabhupada, in many similar ways, has stated, "Every living being … has a particular relationship with the Lord eternally." Now the conditioned soul mistakenly applies the illusory concepts of "past, past and future" to his understanding of this statement. He reads "eternally" and interprets that to mean "in the past I had relationship", but "at present I don't have relationship". Thus, "past and present" enter his understanding.
However whenever "past and present" enter the understanding of "eternal", sastra instructs us that that understanding is illusory. The enlightened devotee, in contrast, will understand "the eternal relationship" with Sri Krsna directly – without admixture of "past, present and future" – from the plane of transcendental realisation. Such is Divine Revelation of the Absolute Truth.
"Our eternal relationship" has absolutely nothing to the Material Time Factor. The superior and unlimited cannot be understood in terms of the inferior and limited. They are chalk and cheese. Thus any definitions or argumentation of our "eternal relationship" with Sri Krsna that rely on "past, present and future" in their lexicon are unavoidably erroneous.
Another case in point, helpful to further our understanding, is the "creation of the living entity". The conditioned soul will conclude that he, the soul, was created by Sri Krsna "in the past" and he is "at present" in the material world. Automatically, his material mind infects his understanding with the illusory threefold concepts of the Material Time Factor. Entrapped and suppressed by this material conditioning, his material mind feels satisfaction with such a conclusion – even though, just like his material conditioning, it is limited, temporary and erroneous. This is the "catch 22" of material life – we take material consciousness and it's illusions to be "reality".
Eternality, Eternal Creation, Eternal Relationship, Eternal Experience, and Eternal Pastimes are, in Absolute Truth, far beyond the purview of materially infected consciousness; they can only be realized by the purified consciousness of a liberated soul. To try to understand Eternality with material consciousness is like trying to place the Casual Ocean within a thimble – an absolute impossibility.
One result of this lack of transcendental realization combined with the concomitant illusory conclusions on the nature of Eternality is the squabbling of neophytes. They habitually discuss the "eternal relationship" with Sri Krsna, only in terms of their limited consciousness infected by the Material Time Factor. They may be quite fixed in their erroneous understanding and write bombastic essays, arguing their understanding of Eternality with the proud egoistic convictions of their limited consciousness. However it is evident that their words are just the babbling of babes in the dark, illusory wilderness.
Yet, the neophytes should not be discouraged from their contemplations on the nature of Eternal Transcendence. However at the same time is vital that the neophytes should understand that whatever a materially conditioned soul is able to see of the transcendental land is infected by material concepts such as the Material Time Factor. They should understand the limited nature of their realizations and be ready to progress to a continually deepening transcendental understanding. When they attain bhava-bhakti and realise their spiritual body at the level of svarupa-siddhi, the aberration of material infection is removed and Eternal Transcendence begins to be realised directly on transcendental terms.
Thus Sri Krsna and His chain of Spiritual Masters exhort everybody to remain unperturbed by their own particular level of perception, which is according to their eligibility, and to engage sincerely in bhajana from that point. Mercifully, Sri Krsna gradually purifies the consciousness of the sincere sadhakas who follow His advice and rewards them with perfect transcendental vision of the eternal platform.
Aum Tat Sat
Understanding Eternality
BY: ACARYAVILASA DASA
Jan 15, LOS ANGELES, CALIFORNIA (SUN) — The materially conditioned soul exhibits the tendency to understand spiritual concepts in the limited terms of his conditioned state. With his material mind he attempts to understand eternality – only to fail. However, out of the same ignorance, he considers the conclusions offered by his materially contaminated contemplations to be correct, quite free of error.
A common case in point is the juxtaposition of spiritual and material time. A first look, it may seem obvious that the Material Time Factor and Spiritual Time would be similar. Time is there on the spiritual plane, and time is there on the material plane. Events are moving along on the spiritual plane, and events are moving along on the material plane. Therefore the tendency is to consider one in terms of the other, i.e. we think of spiritual time in terms of material time. And, thus, we consider they correspond closely.
However, therein lies our mistake. Seeing through the eyes of sastra, rather than seeing through the eyes of material conditioning, reveals this mistake. Spiritual time pervades the entire creation, including the material universes, for it is a manifestation of the All-Pervading Absolute Truth. However in the material universes, this Eternal Time, is overlaid by the Material Time Factor, so that that which is actually Eternal Time is experienced as the "past, present and future" of the material world.
These concepts of "past, present and future" dominate the conditioned soul's experience within the material world. Events are always pegged with a tag of "past, present or future". This is in sharp contrast to Eternal Time. On the Eternal Plane of existence, the concepts of "past, present and future" are completely absent. In transcendence, the pastimes of the Lord and His devotees are never pegged with material "past, present and future".
In the Brahma-samhita, 5.56, we find: "[In Goloka] …where there is eternal existence of transcendental time, who is ever present and without past or future and hence is not subject to the quality of passing away even for the space of half a moment. That realm is known as Goloka only to a very few self-realized souls in this material world."
So, through sastra, we see the root of the mistake: the materially conditioned soul, completely immersed within the threefold illusory concepts of material time, tries to understand Eternality with this threefold illusion, when, in actual fact, this threefold "past, present and future" are completely absent from spiritual consciousness, spiritual understanding, and spiritual pastimes. So his conclusions upon contemplation of the spiritual realm become erroneous by the unwanted admixture of "past, present and future".
Srila Prabhupada, in many similar ways, has stated, "Every living being … has a particular relationship with the Lord eternally." Now the conditioned soul mistakenly applies the illusory concepts of "past, past and future" to his understanding of this statement. He reads "eternally" and interprets that to mean "in the past I had relationship", but "at present I don't have relationship". Thus, "past and present" enter his understanding.
However whenever "past and present" enter the understanding of "eternal", sastra instructs us that that understanding is illusory. The enlightened devotee, in contrast, will understand "the eternal relationship" with Sri Krsna directly – without admixture of "past, present and future" – from the plane of transcendental realisation. Such is Divine Revelation of the Absolute Truth.
"Our eternal relationship" has absolutely nothing to the Material Time Factor. The superior and unlimited cannot be understood in terms of the inferior and limited. They are chalk and cheese. Thus any definitions or argumentation of our "eternal relationship" with Sri Krsna that rely on "past, present and future" in their lexicon are unavoidably erroneous.
Another case in point, helpful to further our understanding, is the "creation of the living entity". The conditioned soul will conclude that he, the soul, was created by Sri Krsna "in the past" and he is "at present" in the material world. Automatically, his material mind infects his understanding with the illusory threefold concepts of the Material Time Factor. Entrapped and suppressed by this material conditioning, his material mind feels satisfaction with such a conclusion – even though, just like his material conditioning, it is limited, temporary and erroneous. This is the "catch 22" of material life – we take material consciousness and it's illusions to be "reality".
Eternality, Eternal Creation, Eternal Relationship, Eternal Experience, and Eternal Pastimes are, in Absolute Truth, far beyond the purview of materially infected consciousness; they can only be realized by the purified consciousness of a liberated soul. To try to understand Eternality with material consciousness is like trying to place the Casual Ocean within a thimble – an absolute impossibility.
One result of this lack of transcendental realization combined with the concomitant illusory conclusions on the nature of Eternality is the squabbling of neophytes. They habitually discuss the "eternal relationship" with Sri Krsna, only in terms of their limited consciousness infected by the Material Time Factor. They may be quite fixed in their erroneous understanding and write bombastic essays, arguing their understanding of Eternality with the proud egoistic convictions of their limited consciousness. However it is evident that their words are just the babbling of babes in the dark, illusory wilderness.
Yet, the neophytes should not be discouraged from their contemplations on the nature of Eternal Transcendence. However at the same time is vital that the neophytes should understand that whatever a materially conditioned soul is able to see of the transcendental land is infected by material concepts such as the Material Time Factor. They should understand the limited nature of their realizations and be ready to progress to a continually deepening transcendental understanding. When they attain bhava-bhakti and realise their spiritual body at the level of svarupa-siddhi, the aberration of material infection is removed and Eternal Transcendence begins to be realised directly on transcendental terms.
Thus Sri Krsna and His chain of Spiritual Masters exhort everybody to remain unperturbed by their own particular level of perception, which is according to their eligibility, and to engage sincerely in bhajana from that point. Mercifully, Sri Krsna gradually purifies the consciousness of the sincere sadhakas who follow His advice and rewards them with perfect transcendental vision of the eternal platform.
Aum Tat Sat
BY: BAHUSHIRA DASA (ACBSP)
Jan 18, CALIFORNIA, USA (SUN) — Well, well, it looks like Balavidya has a new incarnation. His new pen name is Acaryavilasa. I can "smell" him in the way he writes. His new writing is more polished, but I do miss his explosive rhetoric. His paper sounds nice at first, but then the avidya pops up. Let me restate that, I mean the Bala Avidya, the partial knowledge that he always expounds. Acaryavilasa tries to explain material time and spiritual time in relation to the conditioned jiva and his sojourn in the material world, but he is not quoting the Acaryas, so he is not living up to his new pseudonym, 'Acaryavilasa'. So now let us hear some quotes from the Acaryas with our ears and eyes wide open.
"As long as the jivas, by their choice, stay fixed in the service of Krsna they are free of maya and karma, but when, by misuse of their freewill, they desire to enjoy for themselves and forget their inherent nature of service to Krsna, they become deluded by maya and thus controlled by karma. When they realize that service to Krsna is their inherent nature, they become free from the bondage of karma and the affliction of maya.
Since the cause of their bondage exists before entry into the material universe, their bondage is called anadi, without beginning in material time, and they are thus called eternally conditioned.
(Caitanya Siksamrita, Bhaktivinoda Thakur, p.35, First Rainfall, Fourth Shower)
So we can see from the above quote that the cause of the jiva's bondage is before material time, of past, present and future. That means the cause is in the spiritual world, because there are only material and spiritual divisions of facts. So what is it, and what causes the bondage one may ask? It is the freewill or independence of the jiva as stated above that exists in Vaikuntha/Goloka. The Neo-Gaudiyas like to limit the free will of the jivas in Vaikuntha by saying that they will never misuse it, but no acarya supports this limited thinking. They cannot provide even one quote to back up their misconception that a jiva in the spiritual world will never misuse his independence.
The jiva's freewill to serve or not to serve, i.e. the energy (jiva) wants to become the energetic (God). The servant would like to enjoy like the master. Instead of finitely enjoying as a servant he wants to infinitely enjoy Krsna's energy, and that will not be allowed in Vaikuntha/Goloka.
In a conversation with devotees during an evening darshan on July 8, 1976 in Washington D.C., Srila Prabhupada says:
Srila Prabhupada: So, even in the Vaikuntha, if I desire that—"Why shall I serving Krsna? Why not become Krsna?"—I immediately fall down. That is natural… You cannot become God. That is not possible. But he's wrongly thinking.
Devotee: Why doesn't Krsna protect us from that desire?
Srila Prabhupada: He's protecting. He says, "You rascal, don't desire. Surrender unto Me." But you are rascal; you do not do this.
Devotee: Why doesn't He save me from thinking like that?
Srila Prabhupada: That means you loose your independence. That is force…Love is reciprocal, voluntary, good exchange of feeling. Then there is love. Not by force.
Remember, this freewill is always with the jiva before material time. And it exists in Vaikuntha forever. Bhaktivinoda Thakur states:
"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 inferior 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; but if seen otherwise, then doubts will remain. Why did a pure soul search for his own happiness? If one puts forward such a question, then doubts arising from the material time factor will manifest. If one can give up such doubts then he can perform devotional service, other-wise there will only be a series of arguments. If arguments are related to the inconceivable nature, then anarthas arise.
(Bhaktyaloka, under Niscaya, p.60, 61)
Srila Bhaktivinoda Thakur is informing us that one should not pose this question, i.e. like the Neo-Gaudiyas who say that how can ISKCON say that the jiva gave up his service to Krsna, and cut his eternal relationship, how is that possible? It is only because the Neo-Gaudiyas cannot understand how freewill is connected to the spiritual time factor in Vaikuntha/Goloka. Because of this they are entangled in criticizing ISKCON and anarthas are growing. They are thinking that only ISKCON thinks that the jiva fell from Vaikuntha/Goloka, but Srila Bhaktivinoda Thakur, Srila Bhaktisiddhanta Thakur, and Srila Prabhupada say otherwise.
There is also Y. Jagannatham, B.A., Upadesaka, Bhaktitilaka, an elderly disciple of Srila Bhaktisiddhanta Thakur, who was told to translate the Goswami literatures into Telegu and English languages. He wrote a book called Rasa Tattva that scientifically describes how the jiva gives up his service and leaves Vaikuntha. He talks about how our relationship with Krsna is eternal, just like Srila Prabhupada did. Here Prabhupada talks about eternal relations, from the BBT Folio:
"So Vedic culture is very old. It is not a concocted thing or a new pattern. It is eternal. Therefore it is called sanatana. Sanatana means eternal. It has no beginning, no end. Sanatana. So the Vedic culture means sanatana, eternal. Krsna is eternal. We living entities we are eternal. And our relationship and exchange of loving service with Krsna is also eternal. Krsna is eternal, we are eternal, and our dealings with Krsna is also eternal. But sometimes it becomes interrupted by the maya, which is called svapna. Svapna means dreamlike. As a dream has no fact, it is all hallucination, similarly our detachment from Krsna is also a hallucination. Actually there is no detachment…"
Srila Prabhupada has told us many times that the spiritual body is already there in Vaikuntha/Goloka. Here are quotes by Srila Prabhupada and Srila Bhaktivinoda Thakur:
"So to go to God or Krsna means you have to acquire your original, spiritual body. The spiritual body is already there, but we are now covered by this material body."
(Srila Prabhupada Lecture, Hamburg, Germany, June 22, 1974)
Srila Prabhupada told Gauragopala dasa in Sydney, Australia, in early 1973:
"Soon you will understand, try to understand also your real bodily form is always in Vaikuntha."
"When he is imprisoned in the material world the spirit soul does not lose his original spiritual form he had in the spiritual world of Vaikuntha. However, because of contact with matter the imprisoned soul loses the memory of his original spiritual form in Vaikuntha. Still his spiritual form does not cease to exist."
(Srila Bhaktivinoda Thakur, Prema-pradipa,p.83)
"The individual soul naturally resides in Vaikuntha. If he somehow comes to the material world, the individual soul brings with him his spiritual form made of chit. Pervertedly reflected in the material world those things of chit are called by name "matter."
(Prema-pradipa, p.96)
"As long as the jiva takes full shelter of the Supreme Lord he remains a resident of Vaikuntha. But when his innate spiritual knowledge of the Lord is covered by forgetfulness, he is placed outside the transcendental realm."
(Caitanya Siksamrita, Sanmod-ana Bhasya-sloka-1)
"When the pure living entities reside in Vaikuntha, the first knot of nescience in the form of false ego does not entangle them. Pure living entities cannot remain steady after giving up spiritual activities. Therefore as soon as the living entities become situated in their own happiness through the minute independence given by the Lord, they become shelterless and are compelled to take shelter of maya. On account of this, the pure living entities have no shelter other than Vaikuntha. The living entities of Vaikuntha are very insignificant, like fireflies in comparison to the powerful sun like the lord. As soon as the living entity leaves Vaikuntha, he is simultaneously awarded a subtle body and thrown into the material world created by maya. All manifestations of the Sadhini, Samvit and Hladini aspect of the marginal potency are mixed with maya as soon as the living entity leaves the shelter of Vaikuntha.
(Sri Krsna Samhita-2.41)
Does Acaryavilasa think the Acaryas are just making these statements up as pudding for our conditioned ears? We take these statements as facts directly. The one piece of sastra that Acaryavilasa quotes about time is from Brahma Samhita, 5.56:
"(In Goloka)…where there is eternal existence of transcendental time, who is ever present and without past or future and hence is not subject to the quality of passing away even for the space of half a moment. That realm is known as Goloka only to a very few self realized souls in this material world."
Neo-Gaudiyas think that this verse proves their point that no one could leave Goloka because that would mean that there is a defect there, that one could be gone for some time. That is because they are thinking in terms of perceptible time calculation. Time there is in the eternal present. From the earlier quotes, the spiritual form is there in Vaikuntha when the jiva comes here to this world. What is that form doing when it is there? Some have said it is in a closet like a coat that the jiva will put on when he goes there. But in the spiritual world everything is fully conscious. Srila Bhaktivinoda says that when we come here, the spiritual form there does not cease to exist. Srila Bhaktisiddhanta Thakur states in text 44 of Brahma Samhita purport:
"When he forgets his service of Krsna he is at once deflected by the attractive power of maya in this world."
So of what time duration is that "once"? That deflecting action is carried out by the praksepatmika shakti. This shakti is under charge of the original Durga in Shivaloka, in which half of the loka is in Vaikuntha and the other half is in the material world. Demigods have their original forms in the spiritual world. This praksepatmika shakti rips the jiva out of the spiritual world and the avaranatmika shakti then totally covers the jiva soul. The jiva's satchitananda vigraha remains in Vaikuntha. This cannot be calculated in material time nor is it a defect in Vaikuntha. Instead it is a perfect arrangement, because love with Krsna is not forced. Freewill is a merciful blessing of the Lord. Srila Prabhupada says in the introduction to the Bhagavad Gita:
"Every living being, out of many, many billions and trillions of living beings, has a particular relationship with the Lord eternally. That is called svarupa. By the process of devotional service, one can revive that svarupa, and that stage is called svarupa siddhi- perfection of one's constitutional position."
Here is a quote for those Neo-Gaudiyas who think that Prabhupada preached the fall of the jiva from Vaikuntha only when he came to the West.
"Just as the rebellious citizens of the state compel (by their actions) the Government to build a prison house, similarly those souls who have turned their face from the Supreme Lord fall from their service to the Supreme Lord and are themselves the cause for the creation of this mayic world of suffering. If in the state criminals or rebellious citizens don't exist then so also there would be no necessity for the prison house. Similarly, if from the Supreme Lord's eternal pastimes (Nitya-lila) no souls would turn themselves away from it, then the creation of the mayaic world also would be put off forever."
(Sri Bhagavat Patrika-1959)
(Srimad-Bhagavatam 4.29.83)
Srila Prabhupada - "Everything happening within time, which consists of past, present and future, is merely a dream. This is the secret in understanding in all the Vedic literature."
( Srimad-Bhagavatam. 4.29.2)
Srila Prabhupada - "Our contact with matter is just like dream. Actually we are not fallen. Therefore, because we are not fallen, at any moment we can revive our Krishna consciousness, we break the dream. Similarly, we can break this So this situation"
(Srila Prabhupada Lecture on Srimad Bhagavatam 2.9.1, Tokyo Japan 1972)
Srila Prabhupada - "When the dream is finished, we come to another dream: "Oh, this is my house. This is my family. This is my bank balance." This is going on. Dream. One dream at night, one dream at daytime. But who is dreaming? That is the living entity. So his business is different. Not dreaming, daytime dreaming and night-time dreaming. He has to come to the actual platform. That is Krsna consciousness. If he takes to Krsna consciousness, that is his actual life. Otherwise, he's in the dreamland"
(Srila Prabhupada, Bombay, December 27, 1972)
Srila Prabhupada - "Our separation from Krishna is like that. We dream this body and so many relationships with other things. Just like in a dream we are thinking very long time, but as soon as we awaken we look at our watch and see it has been a moment only".
( Srila Prabhupada Letter to Australian devotees)
Last updated by Tamoharadasa v. (ACBSP) Jan 6.