More discussions on the soul's concept

The subtle division between multiple and oneness 

Srila Prabhupada insists in the content and scope of this verse to recall that “the devotee makes no distinction of caste or species” and that “such is the vision of the one who holds the true knowledge.” 

The subject is intriguing to say the least because we know that the Vaishnava doctrine is more personalistic than any current of thought and that for nothing in the world would the devotee insinuate that a cow and a dog have the same biological or ontological status. The Vaishnava protects the cow, which he considers sacred, although he doesn’t ignore the soul of the dog.

A parenthesis before continuing: no one sees the soul. The painting is misleading. We can just imagine it.

What exactly is Srila Prabhupada talking about? Who is the disciple who "makes no distinction"? To whom his remark is addressed and why does it underline the importance of this vision which, by the way, is not to displease the monists? What is even more intriguing to me is that I humbly ask these questions to devotees, gurus, sannyasis and prabhus, but none of them ever answer.

In any case, the problem has raged in scholarly circles for several centuries, until today, as to the origin of man and his place in creation. Darwin stated the idea that there was no difference between ape and man, the latter being an animal. Charles Darwin and Peter Singer, the advocate of vegetarianism: same fight; we are only matter and it's matter that produces consciousness. They are atheists; they do not believe in the individual and eternal soul. Prabhupāda fought like a lion to expose this imposture: nirvisesa-sunyavadi pascatya desa tarine; the impersonalism and nihilism so prevalent in the West.

Since the Vaishnavas do not see the souls, they must not ignore however the distinction between the bodies! This verse, vidya-vinaya-sampanne, aims at the great souls, the summit of yoga, the union with God. A little later in this same chapter, on the liberated being who has attained Brahman, and he is fixed, tasmād brahmaṇi te sthitāḥ, Krishna explains that the yogi becomes one with God and sees only Him. He makes no more distinction. Brahma-nirvanam, he says, liberation in the Supreme is the realization of the one who no longer discriminates (Bg. 5.24).

The art of distinction, in regard of the soul and Paramatma. 

Although ascetic idealism prevails in this chapter five of the gita, the fact remains that pragmatism, authentic devotional service, surpasses the renunciation of acts. Arjuna must act! He is a devotee of Krishna, his best friend, but he must arm himself with courage and lucidity and accept the existence of two opposing camps; the Kaurava, although dear to him, are his enemies. There is no doubt of Krishna's intention and Arjuna's duty. He must pick up his Gandiva arc and distinguish his priority opponents through his judgment: there, not everyone is equal and not everyone is nice, even if they are spiritual souls. The charioteer has a different status than the warrior he is transporting. Even the chariot and the horses are taken distingly for what they are, as Arjuna adjusts the arrow.

When Maya becomes stronger than Krishna,
or the material energy overcomes the spiritual,
what happens to the poor living entity?

In Dialectic Spiritualism, Syamasundara is asking an essential question about the origin of the soul fall down: "But if the spirit has great power, and the body has limited power, how is it that this limited power is able to hold onto the great power, to capture it and keep it?

Srila Prabhupada: "The material energy is Krsna's energy, and each and every energy of Krsna is as great as Krsna." Only when we surrender to Krishna can we overcome it, resuming what he says. 

Syamasundara seems not satisfied by the answer and goes further: "In other words, it is sometimes stronger than the spiritual energy?"

Srila Prabhupada: "When you come in contact with the material energy without a specific purpose, it is stronger."

The conclusion of this exchange on the nature of the soul is simple. When you forget your real position toward Krishna, even if you have been a spiritual hero or a pure devotee with full power, you lose all your strength and the material energy overcomes you.

Although the explanation is simple, there are many more philosophical questions we may want to ask, like why does the soul come in contact with the material energy or why it might have no specific purpose. But the chapter on Rene Descartes ends on these notes.

The message-transmission, Paramatma, our devotional service, and guru.

She is an astrologer, says her Facebook profile, but from her reaction, certainly not a philosopher. Remaining straight in her boots, she retorted to me that Paramatma speaks to her. She read that in Prabhupada's books...

Let's take advantage of her intervention and see what the books say, factually.

In The Advent of Lord Kṛṣṇa*, Srila Prabhupada writes: "After all the demigods offered the Puruṣa-sūkta prayer to the Supreme Personality of Godhead, they apparently heard no response. Then Lord Brahmā personally sat in meditation, and there was a message-transmission from Lord Viṣṇu to Brahmā.»  

In the course of his tragic narration of Vasudeva and Devaki's marriage, Vyasa was explaining here a historical sequence. The demigods had tried to point out to Vishnou the great difficulties created by demonic kings. They were transforming the Earth into a dreadful place. In this way, they were criticizing the asuras.

Vyasa was referring to the powerful Kamsa, brother of Devaki. He was of a cruelty without name and was supported by powerful characters, as contemptuous as him of the divine laws.

Strangely, one might point out, Vishnu did not hear them, he remained silent at their prayers. They went therefore to find their superior, Brahma, who managed to attract Vishnu's attention and he responded positively to their concerns.

Here then is exposed the situation which allows me to ask the following question: why did Vishnu not react to the prayers of his devoted representatives? If God does not always respond with personal or indirect intervention to his servants in charge of the universe, what about us poor sinners?

Does Vishnou hear our prayers or do they have to go through a hierarchical system, basically through the spiritual master? Which also means that if we don't have a proper guru, there will be no "message-transmission"...

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* The link: https://gitabase.com/eng/KB/1/1