The false ego is born because of misuse of independence.

 

In the beginning, from clear consciousness, or the pure state of Krishna consciousness, the first contamination sprang up. This is called a false ego, or identification of the body as self. The living entity exists in the natural state of Krishna consciousness, but he has marginal independence, and this allows him to forget Krishna. Originally, pure Krishna consciousness exists, but because of the misuse of marginal independence, there is a chance of forgetting Krishna. This is exhibited in actual life; there are many instances in which someone acting in Krishna consciousness suddenly changes. In the Upanishads, it is stated, therefore, that the path of spiritual realization is just like the sharp edge of a razor. The example is very appropriate. One shaves his cheeks with a sharp razor very nicely, but as soon as his attention is diverted from the activity, he immediately cuts his cheek because he mishandles the razor.

Not only must one come to the stage of pure Krishna consciousness, but one must also be very careful. Any inattentiveness or carelessness may cause fall down. This fall down is due to a false ego. From the status of pure consciousness, the false ego is born because of misuse of independence. We cannot argue about why false ego arises from pure consciousness. Factually, there is always the chance that this will happen, and therefore one has to be very careful. False ego is the basic principle for all material activities, which are executed in the modes of material nature. As soon as one deviates from pure Krishna consciousness, he increases his entanglement in material reaction. The entanglement of materialism is the material mind, and from this material mind, the senses and material organs become manifest.

Ref- Srimad Bhagavatam 3.26-24 / Purport By Srila Prabhupada / Founder ISKCON 

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Hare Krishna Hare Krishna Krishna Krishna Hare Hare

Hare Rama Hare Rama Rama Rama Hare Hare

 

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Pancha Kosha (5 Covering of Soul)

 

In Kṛṣṇa, Śrīla Prabhupāda explains the five levels of ego covering the self: “Within the body there are five different departments of existence, known as anna-maya, prāṇa-maya, mano-maya, vijñāna-maya, and at last ānanda-maya. [These are enumerated in the Brahmānanda-vallī of the Taittirīya Upaniṣad.] In the beginning of life, every living entity is food conscious. A child or an animal is satisfied only by getting nice food. This stage of consciousness, in which the goal is to eat sumptuously, is called anna-maya. Anna means ‘food.’ After this one lives in the consciousness of being alive. If one can continue his life without being attacked or destroyed, one thinks himself happy. This stage is called prāṇa-maya, or consciousness of one’s existence. After this stage, when one is situated on the mental platform, that consciousness is called mano-maya. The material civilization is primarily situated in these three stages — annamaya, prāṇa-maya and mano-maya. The first concern of civilized persons is economic development, the next concern is defense against being annihilated, and the next consciousness is mental speculation, the philosophical approach to the values of life.

“If by the evolutionary process of philosophical life one happens to reach the platform of intellectual life and understands that he is not this material body but is a spirit soul, he is situated in the vijñāna-maya stage. Then, by evolution of spiritual life, he comes to understand the Supreme Lord, or the Supreme Soul. When one develops his relationship with Him and executes devotional service, that stage of life is called Kṛṣṇa consciousness, the ānanda-maya stage. Ānanda-maya is the blissful life of knowledge and eternity. As it is said in the Vedānta-sūtra, ānanda-mayo ’bhyāsāt. The Supreme Brahman and the subordinate Brahman, or the Supreme Personality of Godhead and the living entities, are both joyful by nature. As long as the living entities are situated in the lower four stages of life — anna-maya, prāṇa-maya, mano-maya and vijñāna-maya — they are considered to be in the material condition of life, but as soon as one reaches the stage of ānanda-maya, he becomes a liberated soul. This ānanda-maya stage is explained in the Bhagavad-gītā as the brahma-bhūta stage. There it is said that in the brahma-bhūta stage of life there is no anxiety and no hankering. This stage begins when one becomes equally disposed toward all living entities, and it then expands to the stage of Kṛṣṇa consciousness, in which one hankers to render service unto the Supreme Personality of Godhead. This hankering for advancement in devotional service is not the same as hankering for sense gratification in material existence. In other words, hankering remains in spiritual life, but it becomes purified. When our senses are purified, they become freed from all material stages, namely anna-maya, prāṇa-maya, mano-maya and vijñāna-maya, and they become situated in the highest stage — ānanda-maya, or blissful life in Kṛṣṇa consciousness.

“The Māyāvādī philosophers consider ānanda-maya to be the state of being merged in the Supreme. To them, ānanda-maya means that the Supersoul and the individual soul become one. But the real fact is that oneness does not mean merging into the Supreme and losing one’s own individual existence. Merging into the spiritual existence is the living entity’s realization of qualitative oneness with the Supreme Lord in His aspects of eternity and knowledge. But the actual ānanda-maya (blissful) stage is attained when one is engaged in devotional service. That is confirmed in the Bhagavad-gītā: mad-bhaktiṁ labhate parām. The brahma-bhūta ānanda-maya stage is complete only when there is the exchange of love between the Supreme and the subordinate living entities. Unless one comes to this ānanda-maya stage of life, his breathing is like the breathing of a bellows in a blacksmith’s shop, his duration of life is like that of a tree, and he is no better than the lower animals like the camels, hogs and dogs.”

Ref- Srimad Bhagavatam 10.87-17 / Purport By Srila Prabhupada / Founder ISKCON 

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Hare Krishna Hare Krishna Krishna Krishna Hare Hare

Hare Rama Hare Rama Rama Rama Hare Hare

 

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Soul is unborn, eternal, ever-existing, undying and primeval

 

na jāyate mriyate vā kadācin
nāyaṁ bhūtvā bhavitā vā na bhūyaḥ
ajo nityaḥ śāśvato ’yaṁ purāṇo
na hanyate hanyamāne śarīre

“For the soul there is never birth nor death. Nor, having once been, does he ever cease to be. He is unborn, eternal, ever-existing, undying and primeval. He is not slain when the body is slain.” The spirit soul is eternal, being freed from waste and change, which take place because of the material body. The example of a tree and its fruits and flowers is very simple and clear. A tree stands for many, many years, but with the seasonal changes its fruits and flowers undergo six transformations. The foolish theory of modern chemists that life can be produced by chemical interactions cannot be accepted as truth. The birth of a human being’s material body takes place due to a mixture of the ovum and semen, but the history of birth is that although the ovum and semen mix together after sex, there is not always pregnancy. Unless the soul enters the mixture, there is no possibility of pregnancy, but when the soul takes shelter of the mixture the body takes birth, exists, grows, transforms and dwindles, and ultimately it is vanquished. The fruits and flowers of a tree seasonally come and go, but the tree continues to stand. Similarly, the transmigrating soul accepts various bodies, which undergo six transformations, but the soul remains permanently the same (ajo nityaḥ śāśvato ’yaṁ purāṇo na hanyate hanyamāne śarīre). The soul is eternal and ever existing, but the bodies accepted by the soul are changing.

There are two kinds of soul — the Supreme Soul (the Personality of Godhead) and the individual soul (the living entity). As various bodily changes take place in the individual soul, different millenniums of creation take place in the Supreme Soul. In this regard, Madhvācārya says:

ṣaḍ vikārāḥ śarīrasya
na viṣṇos tad-gatasya ca
tad-adhīnaṁ śarīraṁ ca
jñātvā tan mamatāṁ tyajet

Since the body is the external feature of the soul, the soul is not dependent on the body; rather, the body is dependent on the soul. One who understands this truth should not be very much anxious about the maintenance of his body. There is no possibility of maintaining the body permanently or eternally. Antavanta ime dehā nityasyoktāḥ śarīriṇaḥ. This is the statement of Bhagavad-gītā (2.18). The material body is antavat (perishable), but the soul within the body is eternal (nityasyoktāḥ śarīriṇaḥ). Lord Viṣṇu and the individual souls, who are part and parcel of Him, are both eternal. Nityo nityānāṁ cetanaś cetanānām. Lord Viṣṇu is the chief living being, whereas the individual living entities are parts of Lord Viṣṇu. All the various grades of bodies — from the gigantic universal body to the small body of an ant — are perishable, but the Supersoul and the soul, being equal in quality, both exist eternally. 

Ref- Srimad Bhagavatam 7.7-18 / Purport By Srila Prabhupada / Founder ISKCON 

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Hare Krishna Hare Krishna Krishna Krishna Hare Hare

Hare Rama Hare Rama Rama Rama Hare Hare

 

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Hare Krishna 🙏

 

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After being freed from the material body where does the soul go?

 

Niḥśreyasa means “the ultimate destination.” Sva-saṁsthāna indicates that the impersonalists have no particular place to stay. The impersonalists sacrifice their individuality so that the living spark can merge into the impersonal effulgence emanating from the transcendental body of the Lord, but the devotee has a specific abode. The planets rest in the sunshine, but the sunshine itself has no particular resting place. When one reaches a particular planet, then he has a resting place. The spiritual sky, which is known as kaivalya, is simply blissful light on all sides, and it is under the protection of the Supreme Personality of Godhead. As stated in Bhagavad-gītā (14.27), brahmaṇo hi pratiṣṭhāham: the impersonal Brahman effulgence rests on the body of the Supreme Personality of Godhead. In other words, the bodily effulgence of the Supreme Personality of Godhead is kaivalya, or impersonal Brahman. In that impersonal effulgence there are spiritual planets, which are known as Vaikuṇṭhas, chief of which is Kṛṣṇaloka. Some devotees are elevated to the Vaikuṇṭha planets, and some are elevated to the planet Kṛṣṇaloka. According to the desire of the particular devotee, he is offered a particular abode, which is known as sva-saṁsthāna, his desired destination. By the grace of the Lord, the self-realized devotee engaged in devotional service understands his destination even while in the material body. He therefore performs his devotional activities steadily, without doubting, and after quitting his material body he at once reaches the destination for which he has prepared himself. After reaching that abode, he never comes back to this material world.

The words liṅgād vinirgame, which are used here, mean “after being freed from the two kinds of material bodies, subtle and gross.” The subtle body is made of mind, intelligence, false ego and contaminated consciousness, and the gross body is made of five elements — earth, water, fire, air and ether. When one is transferred to the spiritual world, he gives up both the subtle and gross bodies of this material world. He enters the spiritual sky in his pure, spiritual body and is stationed in one of the spiritual planets. Although the impersonalists also reach that spiritual sky after giving up the subtle and gross material bodies, they are not placed in the spiritual planets; as they desire, they are allowed to merge in the spiritual effulgence emanating from the transcendental body of the Lord. The word sva-saṁsthānam is also very significant. As a living entity prepares himself, so he attains his abode. The impersonal Brahman effulgence is offered to the impersonalists, but those who want to associate with the Supreme Personality of Godhead in His transcendental form as Nārāyaṇa in the Vaikuṇṭhas, or with Kṛṣṇa in Kṛṣṇaloka, go to those abodes, wherefrom they never return.

Ref- Srimad Bhagavatam 3.27-28-29 / Purport By Srila Prabhupada / Founder ISKCON 

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Hare Krishna Hare Krishna Krishna Krishna Hare Hare

Hare Rama Hare Rama Rama Rama Hare Hare

 

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Hare Krishna 🙏

 

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