(3) No one falls down from that abode (tato’skhalanam). Śrī Kapiladeva says: Thereafter, they do not hanker after any opulence stored for them by My māyā, nor for the eight ensuing yogic paranormal powers, nor even for the transcendental glory of God, and yet these benign gifts become effortlessly available to them in My supreme abode
The following in an excerpt of Satyanarayana Dasa Babaji’s translation and commentary of Śrīla Jīva Gosvāmī’s BHAGAVAT SANDARBHA. We are starting with anuccheda 49 [editor’s choice] and will weekly post consecutive sections.
Question 1): I am highly appreciating the depth of your work on the Sandarbhas and very much honoring Sri Jiva for his organization of the Bhagavat Siddhanta. Thank you so much for this offering. A few quick questions:
By Satyanarayana Dasa: In his Bhagavata-sandarbha, Śrīla Jīva Gosvāmī establishes on the basis of various Vedic scriptures that the birth and actions of the Lord are transcendental and distinct from those of mortal beings. Jīva Gosvāmī furthermore verifies that Kṛṣṇa’s names are also spiritual. The Lord is called anāmā (lit. nameless), because He does not have material names.
Based on Śrīla Jīva Gosvāmī’s Bhagavat Sandarbha. By Satyanarayana Dasa. The Lord has two types of energy: parā and aparā. Parā means distant, beyond, superior, and so on. The energy is called parā because it is superior to, or beyond, the material energy, which is thus called aparā, i.e. near or inferior. In the Bhagavad Gītā, Kṛṣṇa states that the living beings can be counted as parā, because of their conscious nature:
Question: In Bhakti Sandarbha (173) it is said:
“The ananya bhak-ness (exclusive devotion) which is mentioned in the Gita (9.30) verse: ‘Even if one commits very bad acts but is exclusively devoted to Me he is considered a saint’ refers to popular faith which is attained through hearsay, as is referred to in the Gita (17.1) verse: