Beggar

<TT>Sri Guru & His Grace </TT> Chapter Three Descent of the Revealed Truth Slaves of the Truth Srila B. R. Sridhara Maharaja, How could we not find Srila Prabhupada in Srila Bhaktivinoda Thakur and visa versa?

Bhaktivedanta VedaBase: Bhagavad-gītā As It Is 6.40 śrī-bhagavān uvāca pārtha naiveha nāmutra vināśas tasya vidyate na hi kalyāṇa-kṛt kaścid durgatiḿ tāta gacchati SYNONYMS śrī-bhagavān uvāca — the Supreme Personality of Godhead said; pārtha — O son of Pṛthā; na eva — never is it so; iha — in this material world; na — never; amutra — in the next life; vināśaḥ — destruction; tasya — his; vidyate — exists; na — never; hi — certainly; kalyāṇa-kṛt — one who is engaged in auspicious activities; kaścit — anyone; durgatim — to degradation; tāta — My friend; gacchati — goes. TRANSLATION The Supreme Personality of Godhead said: Son of Pṛthā, a transcendentalist engaged in auspicious activities does not meet with destruction either in this world or in the spiritual world; one who does good, My friend, is never overcome by evil. PURPORT In the Śrīmad-Bhāgavatam (1.5.17) Śrī Nārada Muni instructs Vyāsadeva as follows: tyaktvā sva-dharmaḿ caraṇāmbujaḿ harer bhajann apakvo 'tha patet tato yadi yatra kva vābhadram abhūd amuṣya kiḿ ko vārtha āpto 'bhajatāḿ sva-dharmatah ̣"If someone gives up all material prospects and takes complete shelter of the Supreme Personality of Godhead, there is no loss or degradation in any way. On the other hand a nondevotee may fully engage in his occupational duties and yet not gain anything." For material prospects there are many activities, both scriptural and customary. A transcendentalist is supposed to give up all material activities for the sake of spiritual advancement in life, Kṛṣṇa consciousness. One may argue that by Kṛṣṇa consciousness one may attain the highest perfection if it is completed, but if one does not attain such a perfectional stage, then he loses both materially and spiritually. It is enjoined in the scriptures that one has to suffer the reaction for not executing prescribed duties; therefore one who fails to discharge transcendental activities properly becomes subjected to these reactions. The Bhāgavatam assures the unsuccessful transcendentalist that there need be no worries. Even though he may be subjected to the reaction for not perfectly executing prescribed duties, he is still not a loser, because auspicious Kṛṣṇa consciousness is never forgotten, and one so engaged will continue to be so even if he is lowborn in the next life. On the other hand, one who simply follows strictly the prescribed duties need not necessarily attain auspicious results if he is lacking in Kṛṣṇa consciousness. The purport may be understood as follows. Humanity may be divided into two sections, namely, the regulated and the nonregulated. Those who are engaged simply in bestial sense gratifications without knowledge of their next life or spiritual salvation belong to the nonregulated section. And those who follow the principles of prescribed duties in the scriptures are classified amongst the regulated section. The nonregulated section, both civilized and noncivilized, educated and noneducated, strong and weak, are full of animal propensities. Their activities are never auspicious, because while enjoying the animal propensities of eating, sleeping, defending and mating, they perpetually remain in material existence, which is always miserable. On the other hand, those who are regulated by scriptural injunctions, and who thus rise gradually to Kṛṣṇa consciousness, certainly progress in life. Those who are following the path of auspiciousness can be divided into three sections, namely (1) the followers of scriptural rules and regulations who are enjoying material prosperity, (2) those who are trying to find ultimate liberation from material existence, and (3) those who are devotees in Kṛṣṇa consciousness. Those who are following the rules and regulations of the scriptures for material happiness may be further divided into two classes: those who are fruitive workers and those who desire no fruit for sense gratification. Those who are after fruitive results for sense gratification may be elevated to a higher standard of life — even to the higher planets — but still, because they are not free from material existence, they are not following the truly auspicious path. The only auspicious activities are those which lead one to liberation. Any activity which is not aimed at ultimate self-realization or liberation from the material bodily concept of life is not at all auspicious. Activity in Kṛṣṇa consciousness is the only auspicious activity, and anyone who voluntarily accepts all bodily discomforts for the sake of making progress on the path of Kṛṣṇa consciousness can be called a perfect transcendentalist under severe austerity. And because the eightfold yoga system is directed toward the ultimate realization of Kṛṣṇa consciousness, such practice is also auspicious, and no one who is trying his best in this matter need fear degradation.

Srila Bhaktivedanta Swami Prabhupada: Srimad Bhagavatam 1.1.1 TRANSLATION: Swami Ambikananda Saraswati and Thomas Cleary The Uddhava Gita: The Final Teaching of Krishna, Introduction

Sometimes it is said that only the guru should correct anyone else. In a way, preaching is correcting the thoughts of others. So this is why only one on the level of attainment can preach on their own, or in essence be a kind of guru. Since we are always dealing with the absolute conception and it's relative application in this world, then any stance we take will entail some risk. When giving the philosophy the guru always takes the risk of not explaining too much while not explaining too little (and visa versa). Sometimes there is the reaction to the misunderstanding but a true devotee and guru will be personally protected by the Lord because his only intent is to glorify the Lord. Bhaktivedanta VedaBase: Śrīmad Bhāgavatam 1.5.11 tad-vāg-visargo janatāgha-viplavo yasmin prati-ślokam abaddhavaty api nāmāny anantasya yaśo 'ńkitāni yat śṛṇvanti gāyanti gṛṇanti sādhavaḥ TRANSLATION On the other hand, that literature which is full of descriptions of the transcendental glories of the name, fame, forms, pastimes, etc., of the unlimited Supreme Lord is a different creation, full of transcendental words directed toward bringing about a revolution in the impious lives of this world's misdirected civilization. Such transcendental literatures, even though imperfectly composed, are heard, sung and accepted by purified men who are thoroughly honest.

The lecture was on verses 119-121. 119+121+240, drop the zero and you get 24. 2+4=6. Another 6! Which is an example of illicit six! Confirmed!

Just wearing the vesa of triadandi sannyasa is a manifestation of the abhiman of a preacher (a kind of siksa guru). This is why Srila Saraswati Thakur introduced it into his line and used triadandi sannyasa as way to collect honor for Sri Caitanya Mahaprabhu's movement.

The tendency of what Srila Prabhupada called our "fertile brains" to add or subtract anything to the philosophy must be controlled. Vaco vegam - [Nectar of Instruction Verse One].

Srila Sridhar Maharaj told that these kinds of statements by Srila Prabhupada are an example of acarya abhiman, literally the "ego of the acarya". He explained that it is the duty of the acarya to "collect the faith" of the neophytes. So if it helped them to think that Srila Prabhupada was the only acarya, then so be it, at that time, place and circumstance. All statements such as the one you quoted should be viewed as taking place with kala, desha, patra and harmonized with opposite statements concering his godbrothers such as,

Sri Sri Prapanna-jivanamrtam - The Complete Unabridged English Edition – Life-Nectar of the Surrendered Souls Positive and Progressive Immortality by the Intimate Servitor of the Illustrious Universal Preceptor of Vaisnava Thought, Vaisnava-siddhantacarya-samrat Jagad-guru Prabhupada Sri Srimad Bhakti Siddhanta Saraswati Goswami Maharaja: Om Visnupada Paramahamsa Parivrajakacarya-varya Sarva-sastra-siddhanta-vit Astottara-sata- Sri Srimad Bhakti Raksaka Sridhara Deva Goswami Maharaja Chapter 8 Sri Bhakta-vacanamrtam - Words of Nectar from the Devotees Karpanyam - Surrender in Humility sri-krsna-nama-svarupasya parama-pavanatvam, jivasya durdaivan ca - namnam-akari bahudha nija-sarva-saktis tatrarpita niyamitah smarane na kalah etadrsi tava krpa bhagavan mamapi durdaivam idrsam ihajani nanuragah Sri Sri Bhagavatas Caitanyacandrasya The holy name of the Lord is the supreme purifier, yet the soul's misfortune is to deny it - "O Lord, Your holy name alone bestows all the good fortune of the soul, and this is why You have revealed Your many different names such as 'Krsna' and 'Govinda.' You have offered all Your transcendental potency in your holy name, without initiating any (scriptural or philosophical) hard and fast rules and regulations, concerning time, place, or circumstance, to be observed in chanting it. Dear Lord, in this way You have given Your mercy to the living entity by making Your name so easily available, and yet, my misfortune in the form of offense (nama-aparadha) does not allow love for that merciful name to be born within my heart." -the Supreme Lord Sri Caitanyacandra

Krsna Book Chapt. 24 Krsna Book Chapt. 87

How does this apply to us? Retirement in Puri Srila Bhaktivinode Thakura (sajjana-tosani, “The Harmonist” 15.1) From Touchstone Media and Bindu 142 <hr align="center" size="2" width="100%"> <!--[if !supportEmptyParas]--> <!--[endif]--> <!--[if !supportEmptyParas]--> <!--[endif]-->

Welcome back Pankaja, Your dreams were your ticket out. Welcome back Pankaja, To that same old place that you laughed about. Well the names have all changed since you hung around, But those dreams have remained and they're turned around. Who'd have thought they'd lead ya (Who'd have thought they'd lead ya) Here where we need ya (Here where we need ya) Yeah we tease him a lot cause we've hot him on the spot, welcome back, Welcome back, welcome back, welcome back.

<tt>Sri Guru & His Grace </tt>Srila B. R. Sridhara Maharaja Chapter Three Descent of the Revealed Truth

In Search of the Ultimate Goal of Life by Srila A. C. Bhaktivedanta Prabhupada Beyond Varna and Asrama

In Search of the Ultimate Goal of Life by Srila A. C. Bhaktivedanta Prabhupada http://www.gosai.com/chaitanya/prabhupada/in_search_ultimate_goal/prabhupada-3.html

Here you are soundly refuted. Can you give a sastric reference to prove that varna is only by birth? Bhaktivedanta VedaBase: Śrīmad Bhāgavatam 7.11.35 yasya yal lakṣaṇaḿ proktaḿ puḿso varṇābhivyañjakam yad anyatrāpi dṛśyeta tat tenaiva vinirdiśet TRANSLATION If one shows the symptoms of being a brāhmaṇa, kṣatriya, vaiśya or śūdra, as described above, even if he has appeared in a different class, he should be accepted according to those symptoms of classification.

The word "Vaishnava" contains the word (name of) Visnu. Ajamila chanted the name of Lord Narayana but thought that he was crying out to his son whom he had named Narayana. In his chanting of Narayana there was no aparadha or offense but rather there was namabhasa and it was powerful enough for the Visnu Duttas to come and ward off the Yamaduttas. IOW he was liberated, and bhakti came latter. So what will you get if you chant "Hindu" at the time of death?

I know that there's a lot of wordage on some of these posts but if you're going to comment, please read more carefully.

How else can you preach to people who are dead against what they see as sectarianism especially when competing with advaita-vada impersonalists? The problem is when so-called experienced devotees cannot understand the difference between pravacan or preaching (making propaganda) and devotional truths, siddhanta. Many ISKCON devotees are not even aware that there is a difference.

Some persons are eligible for direct entrance into bhakti. Bhakti is very rare, even to aspire for pure bhakti is rare. Most do not have so much sukrti, especially in Mleecha Loka. Therefore the merciful representative of Sri Nityananda Prabhu, Srila Prabhupada and now others are giving the chance to many to get some sukrti so that we will be eligible one day for suddha bhakti. How will someone who is not sukrti-van have the proper concept of guru?

I don't understand why intelligent Indians would be so attached to the Hindu label. Hindus have many different belief systems but are connected by a culture which has much of it's roots in Varnasrama Dharma. One of the preaching thrusts of Prabhupada's own guru, Srila Saraswati Thakur was to show that varna position that one has should be based on qualities not birth. He needed to show this in order to create the solid bases for giving the sacred thread to those not born in brahmana families. Bhaktivedanta VedaBase: Śrīmad Bhāgavatam 7.11.35 yasya yal lakṣaṇaḿ proktaḿ puḿso varṇābhivyañjakam yad anyatrāpi dṛśyeta tat tenaiva vinirdiśet TRANSLATION If one shows the symptoms of being a brāhmaṇa, kṣatriya, vaiśya or śūdra, as described above, even if he has appeared in a different class, he should be accepted according to those symptoms of classification. Also Mahaprabhu Himself said, Bhaktivedanta VedaBase: Śrī Caitanya Caritāmṛta Madhya 13.80 nāhaḿ vipro na ca nara-patir nāpi vaiśyo na śūdro nāhaḿ varṇī na ca gṛha-patir no vanastho yatir vā kintu prodyan-nikhila-paramānanda-pūrnāmṛtābdher gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ TRANSLATION "'I am not a brāhmaṇa, I am not a kṣatriya, I am not a vaiśya or a śūdra. Nor am I a brahmacārī, a householder, a vānaprastha or a sannyāsī. I identify Myself only as the servant of the servant of the servant of the lotus feet of Lord Śrī Kṛṣṇa, the maintainer of the gopīs. He is like an ocean of nectar, and He is the cause of universal transcendental bliss. He is always existing with brilliance.'" So in India in the 1920's-30's amongst the educated elite, traditional Hinduism was equated with the caste system which was quite oppressive at the time. This is another reason that the British educated elite were beginning to reject "Hindu" culture. For these two related reasons Srila Saraswati Thakur tried to show that sanatana dharma as preached by Mahaprabhu is not Hinduism. In the 1960's Srila Prabhupada used the same approach but also had another reason. No one in the American Hippy movement would have wanted to convert to Hinduism. It wouldn't have made any sense to them for they were wanting to get beyond labels.

<tt>Sri Guru & His Grace </tt>God Consciousness vs. Society Consciousness Devotee: Within a religious mission, sectarian policies may appear to bar the path of progress and pragmatic concerns take precedence over spiritual ideals. Should one risk leaving the formal institution or should he try to remain within and work out the problems? Srila Sridhara Maharaja: Progress means elimination and new acceptance. So, when there is a clash between the relative and the absolute standpoint, the relative must be left aside, and the absolute accepted. The example is given of a socialist in a country of capitalists. When there is a clash, one will not express their creed for the sake of peace. But to maintain the purity of their faith for the socialists they will try to leave and join the socialists. Higher Ideal So, the absolute and the relative are two different classes of interest. And we find more importance in the absolute interest. We must be sincere to our own creed. The form is necessary to help me in a general way to maintain my present position. At the same time, my conception of the higher ideal will always goad me to advance, to go forward, and wherever I do, I must follow the greater model, the greater ideal. Spiritual life is progressive, not stagnant. We are in the stage of sadhana, and we want to go ahead, not backwards. The formal position will help me to maintain my present status, and my extraordinary affinity for the ideal will goad me towards the front. The search for Sri Krsna is dynamic and living, so adjustment and readjustment is always going on. And we should also change our present position accordingly, so that we may not have to sacrifice the high ideal for which we have come. Einstein had to leave Germany and go to America for his high ideal of life. And so many similar instances may be found in the world. The ideal is all in all. The highest ideal in a man is his highest jewel. Our most precious gem is our ideal. Many things are recommended in the scriptures, but they are meant to promote us towards the truth in an indirect way (sva-dharme nidhanam sreya ). [bg 3.35] It is recommended at a certain stage that for the sake of our close friends, we should give up our ideal. But in the Bhagavad-gita, Krsna's final instruction is sarva dharman parityajya mam ekam saranam vraja: "If it is necessary to maintain the highest ideal, you must give up your friends. Surrender to me. I am the real purport of the scriptures." The highest kind of idealists give up their country, their family, their friends, and everything else, but they can't give up their ideal. In the Bhagavad-gita, [3.35] Krsna says, "It is better to die while performing one's duty that to try to do another's duty." That is one stage of understanding: the relative consideration. The absolute consideration is also given in the Bhagavad-gita: sarva dharman parityajya mam ekam saranam vraja [bg. 18.66]. Krsna says, "Give up everything. Come to Me directly." This is the revolutionary way. This is absolute. And this is relative: "Stick to your own clan. Don't leave them." That is the national conception. There is nation consciousness and God consciousness; society consciousness and God consciousness. God consciousness is absolute. If society consciousness hinders the development of God consciousness, it should be left behind. This is confirmed in the Srimad-Bhagavatam (5.5.18): <center> gurur na sa syat sva jano na sa syat pita na sa syaj janani na sa syat daivam na tat syan na patis ca sa syan na mocayed yah samupeta mrtyum </center> Even a spiritual master, relative, parent, husband, or demigod who cannot save us from repeated birth and death should be abandoned at once." What to speak of ordinary things, even the guru, may have to be abandoned. One may even have to give up one's own spiritual guide, as in the case of Bali Maharaja, or one's relatives, as in the case of Vibhisana. In the case of Prahlada, his father had to be given up, and in the case of Bharata Maharaja, it was his mother. In the case of Khatvanga Maharaja, he left the demigods, and in the case of the yajna patnis, (the wives of the brahmanas ) they left their husbands in the endeavor to reach the Absolute Personality. We need society only to help us. If our affinity to the society keeps us down, then that should be given up, and we must march on. There is the absolute consideration and the relative consideration. When they come into clash, the relative must be given up, and the absolute should be accepted. If my inner voice, my spiritual conscience decides that this sort of company cannot really help me, then I will be under painful necessity to give them up, and to run towards my destination, wherever my spiritual conscience guides me. Any other course will be hypocrisy, and it will check my real progress. If we are sincere in our attempt, then no one in the world can check us or deceive us; we can only deceive ourselves (na hi kalyana-krt kascid durgatim tata gacchati ) [bg. 6.40]. We must be true to our own selves, and true to the Supreme Lord. We must be sincere.

To Fall or Not to Fall, That is the Question BY: SUNANDA DAS (ACBSP) Jan 22, NORTH CAROLINA (SUN) — I would like to thank Mahesh Raja Prabhu, in his response to my article , for elucidating his views so clearly and thoroughly. I have read his articles and others already on the Sampradaya Sun, and many points make sense from both sides. However, your recent response (as well as re-reading your previous articles and particularly the quotes from Srila Prabhupada) has removed any lingering confusion that I had on this issue. I basically agree with everything you say. I would like to make a few comments, though, as I think you are philosophically incorrect and speculative on a few important points. And I have a few additional thoughts to add as well. First of all, I don’t know what you meant by saying that my article was “highly questionable”. It was not meant to be a philosophical presentation of my understanding of the issue, and purposefully so, thus it was not an “article” per se. It was simply a presentation of pertinent quotes from Srila Prabhupada’s books, the ultimate authority in philosophical forums, on the fall of the jiva. Thus, the title, “Judge for Yourself - Srila Prabhupada on the Jiva Issue”. I don’t think you would say that Srila Prabhupada’s books are “highly questionable”, so what do you mean? It makes me wonder whether you even bothered to read all the quotes I provided in their entirety. That I am confused is already admitted, but aren’t we all to one degree or another on various inconceivable concepts related to the Absolute Truth? However, I don’t know why you honed in on the particular concept of “Nitya-baddha means ‘we do not know’” as the focus of my confusion. I simply quoted Srila Prabhupada and left it up to the readers to decide, stating that understanding our siddhanta is an important aspect of progressive Krishna consciousness and properly representing our disciplic succession. I never personally stated anything regarding the meaning of nitya-baddha. In relation to the jiva issue. This point was made by Srila Prabhupada: “The progressive devotee of the Lord must inquire from the bona fide spiritual master how living entities merged in the body of the Lord again come back at the time of creation. There are two kinds of living entities. There are the ever-liberated, unconditioned living beings as well as the ever-conditioned living beings”. (S.B. 2.8.22) Frankly, I feel you are taking out of context our philosophy of SIMULTANEOUS ONENESS AND DIFFERENCE by falsely expanding on it to also mean “we fall but do not fall” at the same time. This is a gross misuse of Sri Caitanya Mahaprabhu’s treatise on the oneness and difference of the Supreme Lord and His diverse energies or the individual soul and the Supreme Soul. This is a complete concoction. What has that got to do with being simultaneously fallen and not fallen? Where did you ever hear Srila Prabhupada use it in this context? Where did you ever hear Srila Prabhupada, or any acharya for that matter, ever say “we fall but do not fall”? Of course, we are all spiritual by constitution and we are always with Krishna in one sense, that’s the meaning of the Absolute Truth, but the fact is we do fall, though we don’t know when from the point of view of material time, as you have shown. I still find that the majority of the quotes from Srila Prabhupada’s purports in the Srimad Bhagavatam do not indicate that the fallen jiva was originally in the spiritual world with Krishna. Rather, it is regularly indicated that no one falls from Vaikuntha. This is very important to note. Logically one can then question that if no one falls from Vaikuntha then where did WE all come from? Or, following your line of thought, one could conclude that some of the jivas in Vaikuntha fell at one time and then returned, or are in the process of returning, to Vaikuntha, never to return to this material world again, while others are in the process of falling. So, does that mean that the word nitya-mukta can also mean liberated from a time that is indeterminable in material history like the nitya-baddha? If you’re eternally liberated, doesn’t it mean just that? The scenario of being eternally liberated, then falling down, then becoming eternally liberated again is illogical. And to say we are liberated and conditioned simultaneously is nowhere stated in shastra or by any previous acharyas. It is logical, however, and based on our philosophy and shastra that karma is not eternal, for a conditioned jiva to become eternally liberated upon reaching the spiritual world (“…When one goes there, he never comes back. That is My supreme abode” -B.G. 8.21) Many of your quotes are taken from Srila Prabhupada’s letters and conversations and seem to present a slightly different perspective on the matter from Srila Prabhupada’s books. What they do clarify is that it is POSSIBLE to fall from Vaikuntha, otherwise there is no meaning to the free will of the living entity. Words like “POSSIBLE” and statements like “USUALLY does not take place” and “there is a chance of falling down EVEN from the personal association of God” and “Yes, they (the residents of Vaikuntha) can misuse it (their independence) ALSO” describe this scenario. From these explanations by Srila Prabhupada we certainly could not conclude that ALL conditioned souls fell from Vaikuntha. You quoted a letter to Rayarama, “…There are instances (my emphasis) where marginal energy jiva souls have fallen from the spiritual world, just like Jaya and Vijaya…”. But this is rare. Otherwise, why use the word “instances”. I seriously doubt that, taking into consideration the infinite number of jivas in the material world, such a vast number could be considered an instance. This is indicated in this purport by Srila Prabhupada relating to the story of Jaya and Vijaya: “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 mahamaya. Therefore it is to be 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”. (S.B. 7.1.35) Balavidya Prabhu has nicely expressed the point in his article, “Envy Rules, Kindly Follow”, that the likelihood of anyone leaving Vaikuntha would almost be impossible to imagine. The quotes below from Srila Prabhupada would also seem to indicate that the atmosphere of Vaikuntha is such that no one would ever want to leave: “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”. (S.B. 6.1.34-36) “Such planets, being spiritual, are in fact transcendental to the material modes; therefore they are constituted in the mode of unalloyed goodness only. The conception of spiritual bliss (brahmananda) is fully present in those planets. Each of them is eternal, indestructible and free from all kinds of inebrieties experienced in the material world. Each of them is self-illuminating and more powerfully dazzling than (if we can imagine) the total sunshine of millions of mundane suns. 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 Narayana, who is the predominating Deity of such Vaikuntha planets…The Lord and His eternal servitors in the transcendental kingdom all have eternal forms which are auspicious, infallible, spiritual and eternally youthful. In other 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, 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”. (S.B. 2.6.18) In further light of this concept (eternally liberated souls falling from Vaikuntha) would we go so far as to think the unthinkable: Can Srila Prabhupada fall down? Such an idea is offensive to the highest degree and completely unimaginable. To say yes means to be possessed of a hellish mentality. And are not ALL the residents of the spiritual world on the same level as Srila Prabhupada? Are they not all nitya-siddhas? “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”. (S.B. 3.5.29) Apparently, the contradiction has been resolved by Srila Prabhupada’s use of words like possible, even, also, etc. and thus both scenarios are true, but in the ultimate issue, according to your own analysis, fall from Vaikuntha is the exception and not the rule. And while it may be of little importance to understand where the “other” jivas who fell came from and how they fell, the quotes below repeated from my “article”, with an additional substantiating quote, may shed some light on this as well as the so-called simultaneously “fallen and not fallen” condition. “The pure status of consciousness, or Krsna consciousness, exists in the beginning; just after creation, consciousness is not polluted. The more one becomes materially contaminated, however, the more consciousness becomes obscured. In pure consciousness one can perceive a slight reflection of the Supreme Personality of Godhead. As in clear, unagitated water, free from impurities, one can see everything clearly, so in pure consciousness, or Krsna consciousness, one can see things as they are. One can see the reflection of the Supreme Personality of Godhead, and one can see his own existence as well. This state of consciousness is very pleasing, transparent and sober. In the beginning, consciousness is pure”. (S.B. 3.26.22) “In the beginning, from clear consciousness, or the pure state of Krsna consciousness, the first contamination sprang up. This is called false ego, or identification of the body as self. The living entity exists in the natural state of Krsna consciousness, but he has marginal independence, and this allows him to forget Krsna. Originally, pure Krsna consciousness exists, but because of misuse of marginal independence there is a chance of forgetting Krsna… 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.” (S.B. 3.26.23-24) "Before acquiring material designations, the living entity is supremely pure. Even though he is not engaged in serving the Supreme Lord, he remains situated in the neutral position of santa-rasa due to his marginal nature. Though the living entity born from the marginal potency does not at that time exhibit a taste for serving the Lord due to a lack of knowledge of self-realization, his direct propensity of serving the Supreme Lord nevertheless remains within him in a dormant state. Though the indirect propensity of material enjoyment, which is contrary to the service of the Lord, is not found in him at that time, indifference to the service of Hari and the seed of material enjoyment, which follows that state of indifference, are nevertheless present within him. The living entity, who belongs to the marginal potency, cannot remain indifferent forever by subduing both devotional and non-devotional propensities. He therefore contemplates unconstitutional activities from his marginal position. As a sleeping person dreams that he is active in the physical world without actually being involved in activities, when the dormant indifferent living entity of the marginal potency exhibits even a little apathy to the service of the Supreme Lord and situates himself in a neutral, unchanging condition for even a little time, he is infected by impersonalism. That is why the conditioned soul desires to merge in the impersonal Brahman, thus exhibiting his mind's fickle nature. But due to neglecting the eternal service of the Lord and thereby developing the quality of aversion to the Lord, he cannot remain fixed in that position. In this way aversion to the Lord breaks his concentration of mind and establishes him as the master of this world of enjoyment. (From ' Brahmana & Vaisnava ' by Srila Bhaktisiddhanta Saraswati) "A jiva is a spark of the eternal consciousness. A jiva is first situated on the line of demarcation between the material world and the spiritual world. There those jivas who do not forget their relation with Krsna derive the power of consciousness and are drawn into the spiritual world, they come in eternal touch with Krsna and enjoy beatitude arising from the worship of Krsna. And those who forget Krsna and give themselves up to maya's enjoyments, maya with her own force draws them into herself. It is from that very moment that we fall into the misery of this world." (Jaiva Dharma, chapter 7 - Bhaktivinode Thakur)

That's the exact point where the analogy fails.