two sitting in one tree
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Imported quote 13764 This verse is specifically stated to defy the Mayavada conclusion of oneness without differentiation between the individual soul and the Supersoul. The Mayavada conclusion is that the living entity and the Supersoul are one; there is no difference. They proclaim that there is no separate existence outside the impersonal Brahman and that the feeling of separation is maya or an illusion by which one considers a rope to be a snake. The rope and the snake argument is generally offered by the Mayavadi philosophers. Therefore these words, which represent vivarta-vada, are specifically mentioned herein. Actually Paramatma, the Supersoul, is the Supreme Personality of Godhead, and He is eternally liberated. In other words, the Supreme Personality of Godhead is living within this body along with the individual soul, and this is confirmed in the Vedas. They are likened to two friends sitting on the same tree. Yet Paramatma is above the illusory energy. The illusory energy is called bahirahga sakti or external energy, and the living entity is called tatastha sakti or marginal potency. As stated in Bhagavad-gita, the material energy, represented as earth, water, air, fire, sky, etc., and the spiritual energy, the living entity, are both energies of the Supreme Lord. Even though the energies and the energetic are identical, the living entity, individual soul, being prone to be influenced by the external energy, considers the Supreme Personality of Godhead to be one with himself.
(More...) Imported quote 14082 Remaining within the hearts of all living entities, the Lord bestows remembrance by which the living entities can enjoy certain things. Thus the living entities create their enjoyable honeycombs and then enjoy them. The example of the bees is appropriate because when bees try to enjoy their honeycomb, they have to suffer the bites of other bees. Because bees bite one another when they enjoy honey, they are not exclusively enjoying the sweetness of the honey, for there is also suffering. In other words, the living entities are subjected to the pains and pleasures of material enjoyment, whereas the Supreme Personality of Godhead, knowing their plans for sense enjoyment, is aloof from them. In the Upanisads the example is given of two birds sitting on a tree. One bird (the jiva, or living entity) is enjoying the fruits of that tree, and the other bird (Paramatma) is simply witnessing. In the Bhagavad-gita the Supreme Personality of Godhead as Paramatma is described as upadrasta (the overseer) and anumanta (the permitter).
(More...) Imported quote 15729 BD+>"God does not have any action to perform, nor does He have any organs. No one is seen to be equal to or greater than Him. His supreme energy is said to be manifold and is intrinsic to Him as knowledge, power and action." (Svetasvatara Upanisad 6.8) anor aniyan mahato mahiyan natma guhayam nihito 'sya jantoḥ tam akratum pasyati vita-soko dhatuḥ prasadan mahimanam isam "Smaller than the smallest and greater than the greatest is the Supersoul situated in the heart of the creature. When one sees Him as untainted by material activity, he becomes free from sorrow." (Svetasvatara Upanisad 3.20) sahasra-sirsa purusa· sahsraksa· sahasrapat sa bhūmim visvato vrtva aty atisthad dasaõgulam "The Personality of Godhead has thousands of heads, thousands of eyes and thousands of feet. After covering the worlds on all sides, He surpassed it by ten inches." (Rg Veda 10.90.1) From these texts it appears that the Lord possesses naturally contradictory qualities. Since He has innumerable energies (parasya saktir vividhaiva srūyate) and His form is transcendental and inconceivable (divyam acintya-rūpam), we must accept that mutually contradictory qualities are harmonized in the transcendental body of the Lord by His inconceivable power. One may object that by relying wholly on scripture as the final authority on this issue leaves no room for logic and reasoning. If scripture says that instead of burning the wood, the fire dampened it, are we to accept this? For this reason, the Vedic scriptures should not be made the ultimate authority for understanding spiritual questions. To this Sri Vyasadeva replies, srutes tu sabda-mulatvat, because the Vedas are not the invention of imperfect beings but are the word of God, they are the infallible means of understanding all spiritual matters. If we think that some parts of the scriptures are true, but others may not be, then we are faced with the dilemma that God has revealed some truths and some falsehoods. Thus, He becomes a liar! If we suppose that some parts may be wrong due to original error given by God or by later meddling by men, we find ourselves in the predicament of trying to ascertain which parts are authentic without having a norm or standard by which to do so. It is logical that things should have powers beyond the comprehension of our minds. In chemistry, mathematics, physics, biochemistry, astronomy and other branches of science, there are innumerable things which are inexplicable. No one can explain why axioms are true and absolute. How is a whole body preplanned and contained in a DNA molecule? Why does the color green produce the psychological effect of calmness, whereas red stirs up the passions? That there are inconceivable things which have to be accepted as they are is, therefore, a very real part of our existence. Of the three pramahas or means of verifying truth, namely pratyaksa or direct sense perception, anumana or inference and sabda or the revealed scriptures, the revealed scriptures are the most authoritative and reliable because they are the word of God given by Him.2.1.27]SUTRA 2.1.27 srutes tu sabda-mūlatvat srutes-from the revealed scriptures; tu-however; sabda-the word of God; mūlatvat-because of being the basis. TRANSLATION If it be said that if God were to create the world from Himself, then He could not be considered indivisible, we say no because from the revealed scriptures we learn otherwise, and the word of God is the only basis for understanding these matters. PURPORT In the sūtra preceding this (2.1.26) it is stated: krtsna-prasaktir niravayavatva-sabda-vyakopo va "To say that the living entity is the creator of the world is in contradiction to the scriptural statement that he is indivisible." The soul is atomic in size and not reducible to any smaller components: balagra-sata-bhagasya satadha kalpitasya ca bhago jivaḥ sa vijneyaḥ sa canantyaya kalpate "If the tip of a hair were divided into one hundred parts and then one of those parts were divided into another one hundred parts, one of such parts would be comparable to the living entity, and he is meant for eternity." (Svetasvatara Upanisad 5.9) Being finite and impartite, he could not create a world that had a separate existence from himself, especially since the world is greater in size than he is. One might argue that since God is supposed to be impartite and indivisible, it is contradictory to say that He creates a world which is other than Himself by employing only a portion of His energy. Our response to this challenge is that there is no contradiction to God's indivisibility when He creates because this is learned from the revealed scriptures, and since these are the word of God, they are the final authority for understanding the matter. It is not necessary that everything about God should be comprehensible to us, and this is exactly the message He has given us through the scriptures: brhac ca tad divyam acintya-rūpam sūksmac ca tat sūksmataram vibhati dūrat sa-dūre tad ihanti ke ca pasyatsv ihaiva nihitam guhayam "He is immense, transcendental and possesses an inconceivable form. He is subtler than the subtle and farther than the far, yet He is here close by. In fact, He is located within the core of the heart of those who behold Him." (Muhḍaka Upanisad 3.1.7) eko vasi sarva-gaḥ (More...) Imported quote 17000 That is enquired here, ksetra..., ksetram ksetra-jnam ca. This body is ksetra, field of activities. But the field worker is different. Therefore this is the enquiry. Ksetram ksetra-jnam. We are taking care of this ksetra, this body, but we do not take care of the occupier of the body or the owner of the body. There are two ksetra-jna, you will find in this verse, two living entities. One is called the soul, and the other is called the Supersoul. In this body there are two souls. One is the occupier soul, and the other is the proprietor soul. Proprietor soul... Just like in a house there are two kinds of persons: the occupier and the landlord. The landlord is actually the proprietor of the house, and the tenant is occupier. Similarly, there are two souls within this body. That is stated in the Vedic literature. Just like two birds on one tree. So the living entity, the individual soul, is there. He is also one bird. And the Supersoul, or God, is also there.
(More...) Imported quote 19450 If Maya has got hold of some one, what is his situation, just like a small girl who is haunted by a ghost and, you must have seen also, she speaks all nonsense things. So one who is under the grip of maya they will talk like that, which has no meaning and that is not true also, everything is a lie, maya itself is a lie, so one who is infected by maya will only lie, so there cannot be peace in this way. krsna-bhakta-niskama, why is a devotee of Krsna without desires, because he does not pray for anything from God, Although one can see some devotee who go to God and pray, just like Dhruva Maharaja went and God himself says Catur-vidha bhajante mam sukrtinaḥ, so if someone goes to God for asking something then he is pious, he is a good man, he is pious, he is distressed, he is diseased, if he is praying to God that is not bad because, at least he approached God and those who are duskritina they will say that what will God do for us, forget all this God business, all these big people who are sitting with all the money kill them and take the money, what will God do, Why did God make us sad we don't want such a God, all these things are there, so they are called duskritina, sukritina and duskritina Na Mam Duskritina Mudha Prapadyante Naradhama, there are four kinds of sinful people and there are four kinds of pious people. Those who are sukritivan, sukritivan means one who has some backing of pious activities they are called sukriti, As it is mentioned in the scriptures that go to Prayaga and take a bath in the holy waters, the pious results that are accumulated in this one day that will lead to devotional service, slowly slowly accumulating pious results, when all the sins will be destroyed completely, Yesam anta-gatam papam, for those whose sins are completely destroyed, jananam punya-karmanam, this is pious activity just like our material life, this is only to perform sinful activities, that is why it is said in the scriptures, you do this pious activity, bathe in this way, do this austerity, fast in this way, at least do some charity, perform some austerity, do some sacrifice Yajna-dana-tapaḥ-kriya na tyajyam, this is mentioned in Bhagvad Gita, if one has become a renouncer, he has become a sanyasi, that does not mean that you leave these three things also, sacrifice, charity and austerity, bhramachari, grahasta, vanaprastha and sanyasi, So grahasta and brahmacari should perform sacrifice, grahasta should do some charity also and sanyasi should perform austerities, these are the injuctions in the scriptures, one takes sanyasa then he has left austerities also, everything he left, he left the world so he left austerity also, no that is not the thing, God says Yajna-dana-tapaḥ-kriya na tyajyam these things should not be left, may he be a sanyasi or a grahasta, these three things should be performed, So those who perform these activities properly as per the direction of the scriptures, they are called pious, because they are pious, when there is misery, but they are pious, by leaving God no one can become pious, I do not believe in God and I have become pious he is the greatest sinner how is he pious. Those who do not believe in God they are greatest sinners, how are they pious, that is why God says Catur-vidha bhajante mam sukrtinaḥ arjuna, So in this also there is no peace, Pious people go to God and if they ask something from God, in that also there is no peace, Why? because their objective is that by performing devotional service, I can get this thing, No that is not, it should be desireless, I don't want anything from God, It is proper for me, God is my master I am servant, that is why serving God is my only duty, that is a pure devotee anyabhilasita-sūnyam, one has some objective to perform devotional service, that by performing devotional service I will be able to get this, I am sad, because of disease, I am miserable, O lord give me some relief I will chant Hare Krsna mantra, no this is also offense, pure thought, this is also one of the ten offenses, to perform nama kirtana there are ten kinds of offences, within that there is one offence namas subah kriya mucis pramada, if some one thinks of Hari nama, just like one does charity, sacrifice etc as per the vedic scripture, do not think it to be a part of this pious activity, No, the fruit of chanting the holy names of the Lord is Love of Godhead. Love of Godhead, that is what is wanted, I have love within me, I want to give Love to others, this is the desire of my heart, everyone, child, animals, birds, old, in the heart of everyone there is something called love, I want to give it to someone, but that love since it is not directed to the right place, all this love which we see is only for two days. Real love can be done with God only, not with the world and by loving God, one will automatically love the world, because he is able to see God, so by seeing God he knows, all the things in existence belongs to God, all the living entities are part and parcel of God, that is why naturally they love everyone, that is why love of Godhead should be there, within that all other love, Love for the country, love for the society and other all love, there are many loves people have discovered now a days, but because since there is no love for Godhead in that, all that love is temporary, its temporary, that is why Caitanya Mahaprabhu says prema pumartho puman, for giving that love there is incarnation of Caitanya, that is why Rupa Goswami says maha-vadanyaya krsna-prema-pradayate, Rupa Goswami says in this same Prayag area when he met Caitanya Mahaprabhu, first he fell at his feet like a stick
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