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Jai Sriman Narayana!

First, by giving moksham to the dadi-bandam (the pot
used to carry yougurt), Lord Krishna showed that the
bandam (pot) made of Jadam is NOT MAYA, but is REAL
(may be transitory but real). The advaithins or
mayavadis think that all the achethana or jadam is
maya and does not exist in reality. Contrary to the
advaithic thought, Lord Krishna SHOWED that the JADAM
(achethanam) is REAL, thus supporting and proving the
Viaishnava thought.

Second, Lord Krishna's power is beyond conception. He
can covert Jadam into spirit. When ordinary scintists
can covert matter (jadam) into energy, it is not
surprising that Lord Krishna transformed matter
(energy) into spirit. Although from time immemorial,
the three thathavas (parmathma, chethana, and
achethana) existed, the sastras do not say that the
super soul (Paramathma; thripada vibhuthi)
can not tranform the achethana into chethanam or
spirit. Lord Sriman Narayana can transform at will
anything into anything. He can transform the
meru-parvatham (mountain Meru)into thin air and air
into a mighty parvatham (mountain). Even Loird Brhama
can not comprhend His actions, and how can we mortals
fully comprehend His actions. 

In the service of Lord Sri Venkateswara, I remain,

Sincerely
Narender Reddy

--- dileepan <dileepan@xxxx> wrote:
> Dear Sri. Narayanan:
> 
> One of the important things we need to clearly
> understand is, there 
> are things that cannot be established only through
> arguments, i.e. 
> logic. Take for instance the existence of God. One
> cannot 
> establish this one way or another through logic
> alone. We need the 
> verification of Shashtras. Similarly, the nature of
> jIvatma is not 
> something that can be understood by mere speculation
> or argument. 
> It can be properly understood only through a
> thorough study of 
> sashtras under a qualified Acharya.
> 
> However, in this instance, logic also can be used to
> find answers at 
> least for some of your objections.
> 
> The reason for your doubts is improper understanding
> of body and 
> soul. This confusion is confounded by the term
> "living" in the 
> English language. The terminologies we need to be
> familiar with are 
> chit-achit-Iswaran. These are the only three
> realities. Among 
> these three, chit (jIvatma) and Iswaran are jnyana
> swaroopam, i.e. 
> sentient. Achit is not. This achit is what
> becomes the human 
> body. It is the same achit that becomes a pot. In
> both forms, i.e. 
> human body or pot, the achit is not the one that is
> sentient. If 
> this is properly understood, it will become clear
> that what was said 
> in my earlier post is perfectly consistent with
> Srimad Bhagavad Gita.
> 
> Let me explain further. Body of jIvathama is always
> achetanam, 
> whatever the body may be, human, animal, vegetation,
> or inanimate 
> objects. Whatever the body is, whether human body
> or a pot, the 
> body is never the "chetanam". When we say a human
> being is a living 
> object we never mean the body is living (cetanam),
> only the soul 
> inside the body is living (cetanam). The human body
> is just a 
> shell. As a shell it is no different from a pot. 
> Now, the human 
> body is able to move about and make decisions and
> act upon those 
> decisions because the jIvatma (cetanam) present in
> it is able to do 
> those things due to bhagavad sankalpam. Once the
> jIvatma leaves the 
> body, the body cannot do any of those things. Thus,
> when we say a 
> human being is living, we do not mean the human body
> is living, but 
> only the soul that is present in the body. The soul
> is the one that 
> is "cetanam" not the body.
> 
> Similarly, a pot is another body. The pot is not a
> living (cetanam) 
> entity just as a human body is not a living entity. 
> Only the soul 
> present in the body is cetanam, whether in the body
> of a pot or a 
> body of a human being. How do we know there is a
> jIvatma in the 
> pot? The answer is, "Only through shasthras", just
> as we know that 
> there is a God only through shatras. When and how
> does the jIvatma 
> enter the pot and why and how does it leave the pot
> when the pot 
> gets broken? Once again, only shashtheas give us
> the answers. The 
> answers cannot be found only by logic (arguments).
> 
> The fact that a pot is unable to move about on its
> own or make 
> decisions, do make the pot an inanimate object, but
> the jIvatma 
> residing in it is no less cetanam than a jivatma
> residing in a human 
> body. The reason why a pot is unable to move about
> on its own or 
> make decisions, is because the jIvatma present in
> the pot is 
> constrained by that body. Such a constrained or
> dormant state is 
> quite common for a jivatma bound by it own karma. 
> The abilities of 
> expression for a jIvatma is very much a function of
> the body in 
> which it resides. In an animal body the jIvatma is
> constrained to 
> perform only certain tasks such as eating and
> procreation. In the 
> body of a tree the jIvatma is further constrained
> and cannot move 
> about. Similarly, in the body of an inanimate
> object the jIvatma is 
> in an extremely constrained state. Which body a
> jIvatma gets to 
> enter is a function of his own karma and is under
> the control of 
> Paratma Sriman Narayana. How and when he enters
> such bodies is also 
> under the control of Paratma Sriman Narayana. Even
> in births 
> commonly referred to as "living", when and how the
> jIvatma enters or 
> leaves the body can only be determined from
> shasthtas with the 
> guidance of a qualified Acarya. Similarly, the
> circumstances under 
> which a jIvatma enters or leaves a body such as a
> pot must be 
> understood only through shasthras.
> 
> In due course of time, all jIvatmas will get a birth
> in which he 
> will have access to faculties required to perform
> prapatti and reach 
> Sri vaikuntam. This is the reason why we must be
> impatient to adopt 
> bhara nyasam. Getting a human birth is very rare,
> and we have 
> that. Who can say what our next birth will be? If
> we miss this 
> opportunity when will we get another human birth,
> and that too a 
> human birth with access to Sri Vaishnava Acharyas?
> 
> As regards, space and time limitations, jIvatma is
> "aNu" swaroopam 
> and therefore is always constrained by space. It is
> present only in 
> objects that have shape and name. Only Paramatma is
> vibhU. 
> Paramatma Sriman Narayana will be present due to his
> nature as vibhu 
> in matter that do not have shape or name. The
> objects that have 
> shape and name, both a jIvatma and Paramatma Sriman
> Narayana as 
> vibhu, will be present. These facts are determined
> directly from 
> shashtras.
> 
> Time will always act upon the body made of matter of
> this world, 
> whatever the body may be, a human body or that of a
> pot. However, 
> the jIvatma is not affected, whether the jIvatma is
> present in a 
> human body or a pot. A pot is considered man made
> because a man had 
> to give shape to clay. Similarly, the birth of a
> child is also 
> caused by actions of human beings. But, both acts
> are not possible 
> without Iswara sankalpam. Therefore, for both acts
> only Paramatma 
> Sriman Narayana is the ultimate cause.
> 
> The circumstances under which a jIvatma leaves the
> body, whether a 
> human body or a pot body, is also to be understood
> only through 
> shashthras. Once we agree there is a jIvatma
> present in a pot, then 
> we have to agree it will depart at some time. 
> Otherwise, we have to 
> condemn that jIvatma to eternal "pothood" with no
> chance for Sri 
> vaikuntam. This is contrary to shasthras. Our
> Nammazhvar says in 
> Thiruvaymozhi, "vaikundham pughuvadhu maNNavar
> vidhiyE", (the chance 
> to enter Vaikuntam is available for all.)
> 
> -- adiyEn ramanuja dasan (dileepan)
> 
> 
> 
> 


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