Sonic Yogi

See, Mayavada says God does not need an anus. God does not need a genital. God does not need eyes or hands or feet. God in fact does not need a body because God is just clean white transcendental light. So, if we take the anus away from God, we are well on our way to taking away his form and becoming Mayavadi. Krishna's passing stool is lila. He does not HAVE to pass stool. It is all a part of his lila.

Krishna Book ch.8 Well, Krishna's body is always spiritual. If he could pee on the clean floors of the gopi's houses in Gokula, then the ability to pee is an eternal aspect of the spiritual body of Krishna. I asked that same question you are asking many years ago when I was in ISKCON during the time of Srila Prabhupada and the Gobrother I asked told me "Prabhupada said" that passing stool in the spiritual world is also done as part of devotional service and the stool in the spiritual world comes out like flowers and smells very sweet and fragrant. Are you implying that Krishna's body in Goloka does not have an anus? He has a genital but not an anus? Man is created in the image of God. If man has an anus it is because God has an anus. If the anus is not used for passing stool, then it wouldn't be an anus. Do they not eat in the spiritual world. Sure, not because they have to but because it is blissfull. Do they pass stool in the spiritual world? Sure, not because they have to but because it is spiritually blissfull. The material world is a perverted reflection of the spiritual world. Sure, they pass stool there, but it is not obnoxious and disgusting refuse. It is something that is done as an offering to Krishna. Everything in the spiritual world is devotional service. Passing stool is aslo devotional service. But, then again that is why Prabhupada didn't talk much about these things because our tiny pea brains have too much trouble trying to grasp these concepts. Do the cows in Goloka not pass stool? I certainly hope so, because I love the smell of a nice barnyard covered in cow manure. In Goloka, the cow manure smells so wonderful that it simply enthralls the devotees.

Even if Srila Prabhupada did say: that does not mean that the living entity fell from one of the loving relationships with Krishna. As Srila Prabhupada says in CC Adi 5.51 purport > So, the brahmajyoti is in Vaikuntha. Falling from the brahmajyoti is tantamount to falling from Vaikuntha in the sense that the brahmajyoti is the outer space of the Vaikuntha planets.

Another important point here is that the way this verse is being translated in this so-called quote does not correspond to the way it is translated in the book. In CC, where that verse comes from it does not say that the living entity is originally "nitya-siddha". This, in fact, is a mistranslation of this verse. The verse means: It means that pure love for Krsna is an eternal propensity of the jiva. It means that loving Krsna is eternally the potential capacity of the jiva. The verse does not say what Sarva Gattah is claiming it means by his consistent abuse of that quote out of context and out of proper translation. "Nitya-siddha" as used in the verse in reference simply means that the jiva soul has an eternal capacity to awaken his dormant love for Krsna. The verse itself does not mean that originally all jivas are nitya siddhas. The "nitya-siddha" in the verse in question is regarding the nature of Krishna prema as being inherent in the jiva soul. It in no way is saying that the conditioned souls were originally nitya-siddhas.

Srila Bhaktsiddhanta Saraswati Thakur explains this a little more definitively.

The shastric siddhanta has always been that Maha-Vishnu glances at prakriti and "impregnates" Prakriti with unlimited jiva souls. It doesn't say that Maha-Vishna creates the world and then it gradually fills up with jivas falling from Vaikuntha or Krsnaloka. The theory of emanations is quite well explained in the Vedic shastra. Sparks of Krsna's energy are eternal. At some point in eternal time that spark is impregnated into the material energy by Lord Vishnu. The origin of the soul is no mystery. It is well explained in shastra that Maha-Vishnu impregnates the "seeds" of the living entities into the womb of Maya. Read the TEXT......"JIVERA SVARUP" The svarupa of the jiva is to be a spiritual spark. Sri Caitanya Mahaprabhu taught Srila Rupa Goswami as it says in this verse. He said the ORIGINAL subtle nature of the living entity is as a spirit spark 1/10,000th the tip of a hair. If Mahaprabhu's teachings aren't good enough for Sarva gattah, then let him keep living in some old conversations between Srila Prabhupada and some disciples that were confused and clearly showing that they hadn't absorbed the shastric siddhanta. A couple of statements by Srila Prabhupada in some informal conversations with some neophyte disciples can never over-ride the shastric siddhanta and the teachings of Mahaprabhu. Prabhupada said "books are the basis". He never said "the recordings of my talks with some neophyte disciples is the basis of the Hare Krsna philosophy". We need to base our understanding on the books, not on some statements made by Srila Prabhupada to some neophytes who were struggling with trying to grasp the Gaudiya siddhanta. Prabhupada made many compromises in his preaching work. Sometimes he even compromised the strict siddhanta in talks with neophytes to encourage them with concepts what their pea brains could accept. These letters and informal talks with Srila Prabhupada are full of compromises based on the limited abilities of the audience. You can't teach Algebra to a student has can't even grasp remedial Math. So, tell them some tales, fables and stories to get them over the obstacles until their intelligence is purified enough to understand higher knowledge.

As far as I know, I am the first thinker connected to the Hare Krishna movement to propose such concepts as I have mentioned above. I don't expect the whole movement to jump on my wagon of radical, revolutionary thinking. I would be surprised if anyone did. But, the proposal that life in the spiritual world is one eternal day with no conception of days and nights doesn't really sound all that perfect to me. Real perfection to me would be spiritual days and nights and spiritual Moons and spiritual Moolight to accommodate the lila of Krishna. Just imagine what a Moonlit night on Krishnaloka must be like? After a hard day tending the cows, milking the cows and cooking nice offerings to Krishna, then comes the beautiful Moonlit nights of dancing on the banks of the Yamuna and skinny-dipping in Radha-kunda at night. That sounds better to me than ONE LONG ETERNAL day.

Therefore, Gokula Vrindavan that Krishna manifested on Earth where there were days and nights, dancing in the Moonlight and getting up in the morning to go tend the cows is non-different than Krsnaloka or Goloka. The material form of time is a temporary, perverted reflection of spiritual time and the joyous eternal pastimes of the Lord in Krsnaloka. If Krsna can't dance with the gopis in the Moonlight on Krishnaloka, then that would be very sad. I am sure the Moonlight on Krsnaloka is much more beautiful and glorious than the Moonlight we know on Earth. It would be such a loss if Radha and Krishna couldn't take a dip in Syama kunda or Radha kunda in the warm, balmy, breezy Moonlit nights. The material world has Moonlight that is a perverted reflection of the Moonlight of the spiritual world. The spiritual world is not one long eternal day. There is also the most beautiful and sweet Moonlit nights millions of times more wonderful than any beautiful night on the beach in the Moonlight here in the material world. For anyone that has ever sat on the beach in Hawaii on a Moonlit night and felt the balmy breezes and smelled the Plumeria trees, they can only imagine how much more wonderful such Moonlit nights in Vrindavan on the infinite Yamuna of crystal clear nectar water must be.

Lord Krishna teaches in Bhagavad-gita that the constitutional position of ultimate happiness is the brahmajyoti. We hear lots of talk about the constitutional position of the soul, but here Lord Krishna explains that as the brahmajyoti.

The Vedic text Vayaviya Tantra says that Naimisaranya would be the center or "hub" of the universe. Naimisaranya is on the Earth SB 1.1.4 purport,

Yes, even the sparks of spiritual light are persons in that way of thinking. The river is a person, the tree is a person and every molecule of spiritual light is a person. But, they all don't have two arms and two legs.

Sarva gattah's relentless harping on this point for the last several years is more about fighting the hackneyed old debate between some ISKCON devotees and the "Gaudiya Math". None of the Gaudiya Matha gurus including Srila Saraswati Goswami ever preached such a thing as Sarva gattah is trying accuse Srila Prabhupada of preaching. So, it's his one man army fighting his battle with the Gaudiya Matha. Even many of the ISKCON sannyasis and gurus disagree with Sarva Gattah. He doesn't represent ISKCON. He represents himself. He certainly doesn't represent Srila Prabhupada. Anyone who refused to read the books of Srila Prabhupada and instead formulates a new siddhanta from two or three statements of Srila Prabhuapda, certainly has no fight to claim to represent Srila Prabhupada.

BG 2.17 purport:

This soul is described as one ten-thousandth part of the upper portion of the hair point in size. The Śvetāśvatara Upaniṣad (5.9) confirms this: bālāgra-śata-bhāgasya śatadhā kalpitasya ca bhāgo jīvaḥ vijñeyaḥ sa cānantyāya kalpate "When the upper point of a hair is divided into one hundred parts and again each of such parts is further divided into one hundred parts, each such part is the measurement of the dimension of the spirit soul." Similarly the same version is stated: keśāgra-śata-bhāgasya śatāḿśaḥ sādṛśātmakaḥ jīvaḥ sūkṣma-svarūpo 'yaḿ sańkhyātīto hi cit-kaṇaḥ [Cc. Madya 19.140] "There are innumerable particles of spiritual atoms, which are measured as one ten-thousandth of the upper portion of the hair."

BG 2.17 purport: Such atomic particles of the spirit whole are compared to the sunshine molecules. In the sunshine there are innumerable radiant molecules. Similarly, the fragmental parts of the Supreme Lord are atomic sparks of the rays of the Supreme Lord, called by the name prabha or superior energy.

A pure devotee of the Lord can never forget those lotus feet in any circumstance. He will not give up his shelter at the lotus feet of the Lord for a single moment-indeed, not for half a moment-even in exchange of the benediction of ruling and enjoying the opulence of the entire universe. (Bhag. 11.2.53, text) The living entities [jivas] are divided into two categories. Some are eternally liberated, and others are eternally conditioned. Those who are eternally liberated are always awake to Krsna consciousness, and they render transcendental loving service at the feet of Lord Krsna. They are to be considered eternal associates of Krsna, and they are eternally enjoying the transcendental bliss of serving Krsna. (Cc. Madhya-lila 22.10-11, text) In the spiritual sky there are spiritual planets known as Vaikunthas, which are the residence of the Supreme Personality of Godhead and His pure devotees) (Bhag. 3.15.13, text.) . . . and in the spiritual world every living entity is called infallible. (Bg. 15.16, text) Srila Vrndavana dasa Thakura: Therefore there is no birth or death for the Vaisnavas [the eternal associates]. They descend to the material world with the Lord and return to His abode with Him. The Vaisnava is never bound by karma and thus does not take birth in the material world. (Caitanya-Bhagavata Antya-lila 10.172) Srila Rupa Gosvami: Even the associates of the Lord are described as having eternal forms. (Laghu-bhag. 1.143) The samprapta-siddhas are those who have become perfect by performing bhakti and nitya-siddhas are those who have never been conditioned and thus are eternally siddhas. (Brs. 2.1.281, text) The nitya-siddha devotees love Krsna millions of times more than their own selves. They all have eternal, blissful qualities just like Lord Krsna. (Brs. 2.1.290, text) Srila Jiva Gosvami: The third of ten characteristics of Vaikuntha listed by Srila Jiva Gosvami in Bhagavat-sandarbha, text 61, is that anyone who has attained Vaikuntha does not fall. Srila Jiva Gosvami also provides numerous examples and quotes as proof of this fact. Srila Baladeva Vidyabhusana: Srila Baladeva Vidyabhusana writes in Govinda-bhasya, "One cannot even imagine that the Supreme Lord Hari would ever desire that the liberated souls fall down, nor would the liberated souls ever desire to leave the Lord." He further states that this is because of their extreme mutual love and cites four verses as evidence (Bg. 7.17, Bhag. 9.4.68, 9.4.65 and 2.8.6). Srila Bhaktivinode Thakura: Mahavisnu, the incarnation of Sankarsana, establishing Himself in the jiva-sakti as Paramatma, reveals the jiva-souls of the mundane world. These jivas are susceptible to the influence of maya. Till by dint of God's grace they get shelter under the Hladini (bliss-giving) element of the cit-sakti, they are liable to be overcome by maya. As such, the conclusion is that it is the jiva-sakti that begets the jivas, and not the cit-sakti. (Jaiva-Dharma, p. 216) . . . Gradually they reach the transcendental abode of the Lord and attain the exact same status as His eternal associates. (Jaiva Dharma, p. 229) Srila Bhaktisiddhanta Sarasvati Thakura: Jivas are of two kinds. 1) Nitya-mukta (eternally free) 2) Nitya-baddha (eternally enslaved). Free jivas are never enslaved. They are ever serving the Supreme God. (Vaisnavism Real and Apparent, Lecture, Bhaktisiddanta S T )

The mature devotees, who have completely executed Krsna consciousness, are immediately transferred to the universe where Krsna is appearing. In that universe the devotees get their first opportunity to associate with Krsna personally and directly. (Krsna Book, Ch. 28, 6th paragraph) There are two kinds of souls: conditioned and liberated, nitya-baddha, nitya-mukta. Just like we are, similarly, there are living entities in the spiritual sky also, but they are liberated. They never become conditioned. We are conditioned. We do not know from when, but we are conditioned. So jiva yara vasi. In this material world, we conditioned, we are residents. But in the spiritual world the residents are all liberated souls. Jagal-laksmi rakhi' rahe yahan maya dasi. (670105CC.NY) They live in the spiritual world, Vaikuntha planets. Nitya-mukta. Nitya-mukta means eternally liberated. They never come down in this material world.(Bhag. Lecture, June 20, 1973, Mayapura) The following quotes clearly distinguish that the nitya-baddhas can be liberated and that the nitya-siddhas are never enslaved in the material world even when they come here. The nitya-muktas are in Vaikuntha jagat, the spiritual world and they never fall into the material world. Those in the material world are conditioned souls, nitya-baddha. The nitya-baddhas can become liberated by controlling the mind because the cause of conditioned life is the mind. (Bhag. 5.11.12, purp.) Srila Visvanatha Cakravarti Thakura has given a great amount of evidence from the Vedic literatures proving that the humanlike form of the Personality of Godhead and His holy name, abode, paraphernalia and associates are all eternal, spiritual manifestations without any tinge of material contamination. (Bhag. 11.30.5, purport by disciples of A. C. Bhaktivedanta Prabhupada) There are two kinds of living entities. Nitya-baddha means ever-conditioned. Ever-conditioned means those who are in this material world; they do not know when they came in touch with this material world. Neither do they know when they will be liberated. They are called nitya-baddha, ever-conditioned. And similarly, there are nitya-siddhas. Nitya-siddhas means they never come in contact with this material world, and even if they come here for some business, they do not forget their position. That is nitya-siddha. Try to understand. There are two kinds of living entities: nitya-siddha, nitya-baddha. Nitya-baddhas are within this material world. Beginning from Brahma down to a small ant, insignificant ant, they are all nitya-baddhas. Anyone who is in this material world, nitya-baddha. And nitya-siddhas, they never come in contact with this material world, and even they come for some business under the order of the Supreme Lord, they do not touch these material qualities. They remain always transcendental. As Krsna remains always transcendental, even though He is in this material world, similarly, Krsna's nitya-siddha associates, they are also transcendental. They never touch this material world. (Bg. Lecture, July 14, 1973, London) Those who are in the spiritual world, they are nitya-siddha. Nitya-mukta. Nitya-mukta means they never come in this material world. Just like Krsna is nitya-muktya suddha. Similarly the associates of Krsna who come with Him . . . Just like the gopis or the cowherd boys . . . they are all nitya-siddha, nitya-muktya . . . They are in the spiritual form, ananda-cinmaya-rasa, enjoying always spiritual bliss in the association of Krsna. (Bhag. June 19, 1972, Los Angeles) . . . you should know that the great liberated souls and incarnations who appear from time to time in this material world are not actually coming back, because they are never subject to material contamination or the laws of material nature. (Ltr Srila Prabhupada~Vrndavanesvari, 6 June 1969) We also mention here that, in regards to the theory that the nitya-muktas fall from the spiritual world and the baddha-mukta (bound who become liberated) do not fall, there is no evidence in sastra supporting or even mentioning this theory, nor do sanskrit terms exist for the mukta-baddha (liberated who become bound). Absolutely no distinction is made in the writings of our acaryas or in sastra between different classes of living entities in the spiritual world in reference to being eligible to fall or not; indeed no direct sastric or acarya reference states that any of them fall down. Neither is there any explicit mention in scripture of fallen nitya-muktas. The theory that the associates of the Lord in the spiritual world fall down implies that nitya-muktas (eternally liberated residents of Vaikuntha) are inferior to baddha-muktas (those bound in the material world who become liberated). This theory insinuates that nitya-muktas must come to the material world to become really fall-proof--to get a better education--i.e., one cannot be a gentleman unless he first visits a brothel. It also implies that bhaya-bhakti, devotion produced by fear or suffering, is superior to prema-bhakti, for only bhaya-bhakti gives complete protection to a devotee, that he will never fall down.

Srila A. C. Bhaktivedanta Swami Prabhupada: The living entities are parts and parcels of the Lord. They are of two varieties, namely nitya-mukta and nitya-baddha. The nitya-muktas are eternally liberated souls, and they are eternally engaged in the reciprocation of transcendental loving service with the Lord in His eternal abode beyond the manifested mundane creations. (Bhag.1.10.22, purp.) . . . the planets in the spiritual sky . . . are in fact transcendental to the material modes . . . The conception of spiritual bliss (Brahmananda) is fully present in those planets . . . and free from all kinds of inebriates experienced in the material world . . . The inhabitants of those planets are liberated from birth, death, old age and diseases and have full knowledge of everything; they are all godly and free from all sorts of material hankerings. They have nothing to do there except to render transcendental loving service to the Supreme Lord . . . The Lord and His eternal servitors in the transcendental kingdom all have eternal forms which are auspicious, infallible, spiritual and eternally youthful. In the words, there is no birth, death, old age and disease. That eternal land is full of transcendental enjoyment and full of beauty and bliss. This very fact is also corroborated in this verse of Srimad-Bhagavatam, and the transcendental nature is described as amrta. As described in the Vedas, utamrtatvasyesanah: the Supreme Lord is the Lord of immortality, or in other words, the Lord is immortal, and because He is the Lord of immortality He can award immortality to His devotees. In the Bhagavad-gita (8.16) the Lord also assures that whoever may go to His abode of immortality shall never return to this mortal land of threefold miseries . . . In the material world there is always anxiety or fearfulness in the hearts of all living entities, but the Lord, being Himself the supreme fearless, also awards the same quality of fearlessness to His pure devotees. Mundane existence is itself a kind of fear because in all mundane bodies the effects of birth, death, old age and disease always keep a living being compact in fear. In the mundane world, there is always the influence of time, which changes things from one stage to another, and the living entity originally being avikara, or unchangeable, suffers a great deal on account of changes due to the influence of time. The changing effects of eternal time are conspicuously absent in the immortal kingdom of God, which should therefore be understood to have no influence of time and therefore no fear whatsoever. (Bhag.2.6.18, purp.) The nitya-siddha devotees never fall down to the region of the material atmosphere even though they sometimes come into the material plane to execute the mission of the Lord. (Bhag. 3.3.26, purp.) A pure living entity in his original spiritual existence is fully conscious of his constitutional position as an eternal servitor of the Lord. All souls who are situated in such pure consciousness are liberated, and therefore they eternally live in bliss and knowledge in the various Vaikuntha planets in the spiritual sky. When the material creation is manifested, it is not meant for them. The eternally liberated souls are called nitya-muktas, and they have nothing to do with the material creation. The material creation is meant for rebellious souls who are not prepared to accept subordination under the Supreme Lord. (Bhag. 3.5.29, purp.) . . . a devotee in the transcendental abode of the Lord never falls. (Bhag. 3.15.48, purp.) After finishing their mock fighting, both the devotee and the Lord are again associated in the spiritual planets. That is very explicitly explained here. The conclusion is that no one falls from the spiritual world or Vaikuntha planet, for it is the eternal abode. (Bhag. 3.16.26, purp.) The inhabitants of Vaikuntha never return to the material world. (Bhag. 3.16.27, purp.) A devotee once accepted by the Lord, can never fall down. That is the conclusion of this incident. [Jaya and Vijaya] (Bhag. 3.16.29, purp.) The word kuta-stha, meaning "without change," is also very significant. There are two kinds of living entities-nitya-mukta and nitya-baddha. A nitya-mukta never forgets his position as the eternal servant of the Supreme Personality of Godhead. One who does not forget this position and knows that he is part and parcel of the Supreme Lord is nitya-mukta. Such a nitya-mukta living entity represents the Supersoul as His expansion. As stated in the Vedas, nityo nityanam. Thus the nitya-mukta living entity knows that he is an expansion of the supreme nitya, or the eternal Supreme Personality of Godhead. (Bhag. 4.16.19, purp.) Some living entities are conditioned, and others are eternally free. The eternally free living entities are called nitya-mukta, for they never come in contact with the material energy. However, some living entities are conditioned in this material world, and thus they think themselves separated from the Supreme Lord. (Bhag. 4.24.61, purp.) All the residents of Vaikunthaloka know perfectly well that their master is Narayana, or Krsna, and that they are all His servants. They are all self-realized souls who are nitya-mukta, everlastingly liberated. Although they could conceivably declare themselves Narayana or Visnu, they never do so; they always remain Krsna conscious and serve the Lord faithfully. Such is the atmosphere of Vaikunthaloka. (Bhag. 6.1.34-6, purp.) From authoritative sources it can be discerned that associates of Lord Visnu who descend from Vaikuntha do not actually fall. They come with the purpose of fulfilling the desire of the Lord, and their descent to this material world is comparable to that of the Lord. The Lord comes to this material world through the agency of His internal potency, and similarly, when a devotee or associate of the Lord descends to this material world, he does so through the action of the spiritual energy. Any pastime conducted by the Supreme Personality of Godhead is an arrangement by yoga-maya, not maha-maya. Therefore it is to understood that when Jaya and Vijaya descended to this material world, they came because there was something to be done for the Supreme Personality of Godhead. Otherwise it is a fact that no one falls from Vaikuntha. (Bhag. 7.1.35, purp.) One who is not materially infected and who does not forget Krsna as his master is called nitya-mukta. In other words, one who is eternally liberated from material contamination is called nitya-mukta. From time immemorial the nitya-mukta living entity has always been a devotee of Krsna, and his only attempt has been to serve Krsna. Thus he never forgets his eternal servitorship to Krsna. (Cc. Madhya-lila 20.118, purp.) Srila Prabhupada confirms his agreement with Srila Bhaktivinoda Thakura. An explanation of verses 8 through 15 is given by Srila Bhaktivinoda Thakura in his Amrta-pravaha-bhasya . . . The living entities are divided into two categories.the eternally liberated and eternally conditioned. Those who are ever-liberated never come in contact with maya, the external energy. The ever-conditioned are always under the clutches of the external energy . . . The nitya-baddhas are always conditioned by the external energy, and the nitya-muktas never come in contact with the external energy. Sometimes an ever-liberated personal associate of the Supreme Personality of Godhead descends into this universe just as the Lord descends. Although working for the liberation of conditioned souls, the messenger of the Supreme Lord remains untouched by the material energy. Generally ever-liberated personalities live in the spiritual world as associates of Lord Krsna, and they are known as krsna-parsada, associates of the Lord. Their only business is enjoying Lord Krsna's company, and even though such eternally liberated persons come within this material world to serve the Lord's purpose, they enjoy Lord Krsna's company without stoppage . . . The ever-conditioned soul, provoked by lusty desires to enjoy the material world, is subjected to transmigrate from one body to another . . . If by chance he meets a saintly person who works on Krsna's behalf to deliver conditioned souls, and if he agrees to abide by his order, he can gradually approach the Supreme Personality of Godhead, Krsna. (Cc Madhya-lila 22.14-15, purp.) The third-class person in Krsna consciousness may fall down, but when one is in the second class he does not fall down, and for the first-class person in Krsna consciousness there is no chance of falling down. (Bg. 9.3, purport) The pure devotee has no actual chance to fall down, because the Supreme Godhead personally takes care of His pure devotees. (Bg. 9.34, purport) Eternally liberated living entities never come into contact with material nature . . . they are counted among the associates of Krsna. (Teachings of Lord Caitanya, p. 108) . . .the nitya-siddhas are eternally Krsna conscious without any forgetfulness . . . you should not consider that My associates are ever separated from Me . . . they are almost as powerful as I am . . . they are very, very dear to Me, as I am very, very dear to them. (Nectar of Devotion, p. 205)

I guess it says here than if we see the soul as a spiritual spark we won't be in all the illusion or anxiety that Sarva gattah is in?

In the books of Srila Prabhupada we find some things that don't exactly verify what Sarva gattah is claiming that Srila Prabhupada means to say in some very confused conversations with disciples jumping in and out with some rather incoherent questions. CC Adi 5. 22 - purport,

Can you please quote for us the shastric evidence that the tatastha-jiva is "sat-cit-ananda-VIGRAHA". I am having trouble finding any proof. In proper debate you can't just quote "Prabhupada said", but we need some proof in shastra because all of Prabhupada's teachings are based on shastra.

I think along the same lines a Beggar. This world is a perverted reflection of the spiritual world. What we have here is a cheap imitation of the real thing. Material time is a cheap imitation of spiritual time. In fact, I would not even deny the possibility that there is a "night" in Goloka caused by Yogamaya. Does Krishna not take rest and sleep? He certainly does in his Gokula lila. Does Krishna not dance with the Gopis on the banks of the Yamuna in the MOONLIGHT? If there is no Moonlit nights for Krishna to dance with the Gopis, then how is Gokula an exact replica of Goloka? The great Gaudiya authorities say there is no difference between Goloka and Gokula except that one is manifest on this plane and the other is not. Could Krishnaloka have a Moon? There is no NEED of sunlight or moonlight in Goloka, but that does not mean that there is not such a thing just for the lila. Sunlight and Moonlight is not NECESSARY, but is could be there just for the fun of it. Srila Prabhupada said we have just been given a "peep" into the world of Krishna. That little "peep" shows very little of the reality of Krishnaloka. That "peep" into the erotic conjugal love of Krishna and the gopis is just a very tiny glimpse into the basic concept. The details have been withheld because it is beyond our grasp at this time. Is there not "asta-kaliya-lila" the eightfold daily pastimes of Krishna in Krishnaloka? The eightfold DAILY pastimes of Krishna are ETERNAL. They are not just temporary material manifestations. So, I totally agree with Beggar. We only have a peep into reality and all the details will only be known if and when we can attain to that plane of devotion.