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Q. What is the natural eternal position (nitya-dharma) of the spirit soul?
A. The nitya-dharma of the jiva is service to Sri Krsna (krsna- dasya).
Q. What is the unnatural, fallen position (vaidharmya) of the spirit soul?
A. The downfall of the jiva occurs
1) When a deluded soul accepts the doctrine of non- difference (abheda)
Q. Why do you call these things unnatural?
A. They're unnatural because the spirit soul is made of eternal consciousness (cinmaya), and the only eternal nature of anything that is cinmaya is happiness (ananda) and love (priti). In the impersonalistic doctrine of nirvisesa-vada there is no happiness; their ultimate goal is simply to negate the s
Q. Who searches after materialistic happiness?
A. People who are bewildered by their material karma conduct fruitive activities on the entangling path of action and reaction, and thereby pursue future happiness with hopes of attaining the heavenly material planets, etc.
Q. Who searches for power and influence in the material sphere?
A. Those who have achieved perfection in the path of astanga yoga (eightfold process), and also those who practice the path of Sadanga-Yoga (six-fold process), search for power in the material sphere that comes from the fruits of their mysticism (vibhuti).
Q. What will remain of the spirit soul if you rebuke both materialistic happiness and impersonal nirvana?
A. Then the soul will rest in its own natural joyfulness. These two types of so-called happiness are merely material designations (upadhika); the realization of the soul's natural, eternal ecstasy is not a material designation (it is nirupadhika).
Q. What is the realization of the soul's own true happiness?
A. The spirit soul that is stripped of its relationship with matter perceives the ecstatic happiness of cultivating its relationship with Sri Krsna, a boundless joy that is characteristic of its own pure consciousness Ч that is the natural happiness of the jiva.
Q. Are all souls of one type, or are there different relative levels?
A There are different relative levels among the jivas.
Q. How many types of levels are there?
A. There are two types: those living in the reality of their natural eternal form (svarupa), and those living in the dream of their false material designation (upadhi).
Q. What is the material designation of the soul?
A. The soul's material designation consists of all the forms of maya that captivate the soul as a result of having turned away from Krsna.
Q. Why don't souls remain in their true position, free from material designations?
A. Those souls who accept nothing other than service as their eternal occupation do not give up their transcendence to material designations, which is natural in their true position (svarupa). Their attraction to facing Krsna is everlasting. But those who consent to the notion of selfishly seeking the enjoyment of their own so-called happiness turn away from Krsna, and for this reason they are shackled within the prison-house of the material world made of maya.
Q. It would be very good if Krsna protected spirit souls from such unfortunate misconceptions; why doesn't He do that?
A. In this regard, I would like to say that Lord Krsna gives His expanded spirit souls a quality of independence Ч a free will that allows them to chose between loving Him or pursuing selfish illusions. If a soul choses to misuse this independence, then its svarupa or essential eternal form falls into a position of dull matter. In this stupefied condition, the soul cannot perceive the bliss of its own true spiritual independence, a boundless joy which is natural for a soul composed of eternal consciousness (cit).
Q. What is the eternal form (svarupa) of the jiva?
A. The jiva is made of cit, and enjoying ananda is its only dharma.
Q. How many relative levels are there among souls situated in their natural, eternal position (svarupa)?
A. There are five types, because there are five eternal mellows (nitya-rasa) in the spiritual world. Being naturally situated in their own respective mellows, the jivas thereby represent different levels of eternal existence.
Q. What are the five different mellows?
A. Neutrality (santa), servitude (dasya), friendship (sakhya), paternity (vatsalya) and conjugal affection (srngara).
Q. Please explain the meanings of these five words?
A. 1) Attachment to Krsna that does not involve a close personal
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