Vigraha

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada founder of the International Society for Krishna Consciousness (I.S.K.CON)*photo at bottom of page is the most recent maha-bhagavat of the Gaudiya Vaishnava parampara (disciplic succession). Therefore, he remains the bonafide representative of all those previous Acharyas. Srila Prabhupada’s conclusions on all points of siddhanta are non-different from the disciplic succession. In other words, if anyone can definitively tell us what the conclusion of the previous acaryas was, it is His Divine Grace A. C. Bhaktivedanta Swami Srila Prabhupada. <?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> If one cannot understand the chain of disciplic succession that enables us to understand all the Vedas that the Gaudiya Vaishnava tradition is based on, beginning with Krishna, then it is pointless for any arguing. <o:p></o:p> The possition of Krishna’s abode, its description and the definition of that perpetual abode known as Goloka-Vrndavana, is described in the Bhagavat Purana or the beautiful Srimad Bhagavatam that was spoken by Vyasadeva, written in Sanskrit by Ganesa, and handed down in a disciplic succession from Krishna Himself to Brahma, Naradha, Vyasa etc. <o:p></o:p> <o:p></o:p> Goloka-Vrndavana is the supreme spiritual abode as described in the Vedas, where Sri Krsna lives with Sri Radha and Their innumerable devotees. It is elaborately described in Srimad Bhagavatam 10, Brahma-samhita, Brahma-vaivarta Purana (e.g. Tulasi story), etc. It is also mentioned in scriptures like Narada Pancaratra (tat sarvopari oloke), Gopala-tapani Upanisad, Garga-samhita 6.15.22, Harivamsa (Visnu Parva 19 - gavam eva tu goloko) or Rig Veda samhita 1.154.6<o:p></o:p> <o:p></o:p> Just a few references from the Mahabharata <o:p></o:p> <o:p></o:p> 'Asita next saw his guest visit in the region of Mitravaruna and then in that of the Adityas. Asita then saw his guest pass through the regions of the Rudras, the Vasus and Brihaspati. Having soared next into the blessed supreme region beyond the material creation called Goloka’ <o:p></o:p> ‘Thou shalt dwell in a region that is higher than the three worlds, through my grace. That region shall be known to all by the name of Goloka’ <o:p></o:p> <o:p></o:p> ‘O thou of eyes like lotus-petals, it is only by Brahmacharya, by penances, by Truth, by self-restraint, by gifts, by diverse kinds of righteous deeds, by sojourns to sacred waters, in fact, by severe austerities and righteous acts well-performed, that one can attain their original status in Goloka’. <o:p></o:p> <o:p></o:p> ‘Due to his malevolent glance, the baby's head was severed and flew to Goloka, the abode of Krishna’<o:p></o:p> <o:p></o:p> ‘After the Pandavas win the war and Ram Rajya (peace, justice and religiousness) comes to the land, Krushna goes to Dwarika and rules there for many many years before leaving this earth to go back to His abode, Goloka’<o:p></o:p> <o:p></o:p> ‘The sons of Pandu and the goddess of fortune Draupadi were all eternal associates of the Lord. They, therefore, desired the association of the Lord of Goloka, Lord Sri Krishna. Thus by pure consciousness due to constant devotional remembrance, they attained the spiritual sky, which is ruled over by the Supreme Narayana, Lord Krishna. This is attained only by those who meditate upon the one Supreme Lord without deviation. This abode of the Lord Sri Krishna, known as Goloka Vrindavana, cannot be attained by persons who are absorbed in the material conception of life’. Thus Ends the Mahaprasthanika Parva, The Pandavas Return to the Spiritual World. The Mahabharata<o:p></o:p> <o:p></o:p> Also it is crucial to understand the chain of disciplic succession of Spiritual Masters that enables us to understand all the Vedas that is the foundation of the Gaudiya Vaishnava tradition, beginning with Krishna. If someone cannot understand this vital point then it is pointless arguing with them. <o:p></o:p> <o:p></o:p> The Brahma Madhva teachings are one of four Sampradayas based on this parampara system however, if one wishes to correctly understand the true essence of the Vedic teachings of Vedanta, then they will not find any easier method than what the Gaudiya teachings have to offer (Hare Krishna sankirtan) founded by Sri Krishna Chaitanya Maha Prabhu (Gaudiya) who was the 22nd in that unbroken chain of succession From Himself (Radha and Krishna) that continues on to this day. <o:p></o:p> <o:p></o:p> The Hare Krishna movement is based on that disciplic succession from Krishna) 2) Brahma, 3) Narada; 4) Vyasa, 5) Madhva, 6) Padmanabha, 7) Nrhari, 8) Madhava, 9) Aksobhya, 10) Jaya Tirtha, 11) Jnanasindhu, 12) Dayanidhi, 13) Vidyanidhi, 14) Rajendra, 15) Jayadharma, 16) Purusottama, 17) Brahmanya Tirtha, 18) Vyasa Tirtha, 19) Laksmipati, 20) Madhavendra Puri, 21) Isvara Puri, (Nityananda, Advaita), 22) Lord Caitanya, 23) Rupa, (Svarupa, Sanatana), 24) Raghunatha, Jiva, 25) Krsnadasa, 26) Narottama, 27) Visvanatha, 28) (Baladeva) Jagannatha, 29) Bhaktivinoda, 30) Gaurakisora, 31) Bhaktisiddhanta Sarasvati, 32) His Divine Grace A. C. Bhaktivedanta Swami Prabhupada. to Narada to Vysa all the way down to Srila A C Bhaktivedanta Swami Prabhupada and this is how we know the description of Goloka-Vrndavana. <o:p></o:p> <o:p></o:p> If you are an Impersonalist then you will be hood winked by the mahat-tattva or material creation as the all in all. Understanding Krishna’s Goloka-Vrndavana IS EXTEMELY RARE even for devotees, so either you’re an Impersonalist or a devotee testing our knowledge on Vedanta. <o:p></o:p> <o:p></o:p> The Gaudiya tradition stems from a long line of Vaishnava Saints that is called the parampara and established by Lord Chaitanya in the line of sucession from Krishna as clearly explained. If you cannot understand and accept this authority then it is your misfortune, although I do thank you for your proud sarcastic challenge. <o:p></o:p> <o:p></o:p> In any case, you have only united the fall and no fall camps on this topic at least and I thank you for that – not a blade of grass moves without the will of the Lord. If you are a devotee testing us, THANK YOU PRABHU, although genuine devotees are very rare in today’s world because of the so many imitators.<o:p></o:p> <o:p></o:p> Even if you’re an impersonalist or Mayavadi or foolishly think that Maha-Vishnu is the Supreme Lord and the source of Krishna as sao many of todays 'Hindus' foolishly believe, thanks also for the challenge because we have to learn how to defeat their gibberish nonsense. Anyway, if one needs to understand the real truth then start off by reading the introduction to the Bhagavad gita as it is – and chant Hare Krishna!!!<o:p></o:p> <o:p> </o:p>

Only by humilty will you understand the absolute truth, India is full of bogus teachings and I can understand your sarcasism, I've seen it all before throughout India. The position of Goloka and its description and the definition of Goloka-Vrndavana is discribed in the Bhagavata Purana or the beautiful Srimad Bhagvatam that was spoken by Vysadeva and written in sanskrit by Ganesa however, if you wish to understand the true Vedic teachings of Vedanta then you will not find any easier method than what the Gaudiya teachings have to offer founded by Sri Chaitanya Maha Prabhu<?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> <o:p></o:p> "People do not know about their real home in the spiritual world. In the spiritual world there are many Vaikuntha planets, and the topmost planet is Krsnaloka, Goloka Vrndavana. Despite the so-called advancement of civilization, there is no information of the Vaikunthalokas, the spiritual planets. " ~ SB 4.29.48<o:p></o:p> <o:p></o:p> There are two contradictory philosophies concerning the bond between the living beings and God. The Advaita schools emphasize the monistic observation that the individual soul and God are one and the same; whereas Dvaita schools give the dualistic argument that the individual soul and God are eternally separate. The viewpoint of Achintya-bheda-abheda, as given to us by Lord Chaitanya Mahaprabhu, includes the basics of both philosophies and explains that the living individual soul is fundamentally a personal form linked with the God, the supreme Person with in Krishna's eternal abode known as Goloka-Vrndavana with a perpetual 'svaupa' body yet at the same time is not the same as God therefore the soul is called the marginal potency or energy of God. <o:p></o:p> <o:p> </o:p> <o:p>Some foolishly believe that Maha-Vishnu and His mahat-tattva is the entire creation. Many 'Hindus' believe this nonsense because they will not follow the true authorities on Vedanta. Some scholars translate Goloka as a mundane heavenly planet within his persishable maha-tattva but Gaudiya Vaishnavas reject their understanding, We accept the teachings of the Brahma Samhita that was re-discovered by Lord Chaitanya and the life of Lord Chaitanya as found in the Chaitanya Caratamrita as given to us in the teachings of His Divine Grace AC Bhaktivedanta Swami Prabhupada. If you do not accept the teachings of Lord Chaitanya then you will mistake the heavenly planets in the material creation or mahat-tattva as tha all in all and miss out on the perpetual creation beyond Maha-Vishnu’s mundane perishable creation that is a tempory cloud in one cornor of Krishna’s Spiritual Sky or Brahmajyoti. Thefact is all of us have an original bodily form in Goloka and this mahat-tattva dream of Maha-Vishnu is simply where our ‘dreams’ go when we choose to separate ourselves from Keishnas creation. To understand this you first must understand the teachings of Lord Chaitanya.<o:p></o:p> </o:p> The exact nature of this personal relationship in Goloka-Vrndavana of eternal kinship is said to be inconceivable to the human mind however, this book will attempt to inquire into ‘what is inconceivable’, explaining why such knowledge or the secret of all secrets can only be understood by those who are ready for such advanced in-depth understanding of creation. <o:p></o:p> <o:p></o:p> Chapter 15. The Yoga of the Supreme Person<o:p></o:p> TEXT 6<o:p></o:p> <o:p></o:p> na tad bhasayate suryo<o:p></o:p> na sasanko na pavakah<o:p></o:p> yad gatva na nivartante<o:p></o:p> tad dhama paramam mama<o:p></o:p> <o:p></o:p> SYNONYMS<o:p></o:p> <o:p></o:p> na--not; tat--that; bhasayate--illuminates; suryah--the sun; na--nor; sasankah--the moon; na--nor; pavakah--fire, electricity; yat--where; gatva--going; na--never; nivartante--comes back; tat dhama--that abode; paramam--supreme; mama--My.<o:p></o:p> TRANSLATION<o:p></o:p> <o:p></o:p> That abode of Mine is not illumined by the sun or moon, nor by electricity. One who reaches it never returns to this material world.<o:p></o:p> PURPORT<o:p></o:p> <o:p></o:p> The spiritual world, the abode of the Supreme Personality of Godhead, Krsna--which is known as Krsnaloka, Goloka Vrndavana--is described here. In the spiritual sky there is no need of sunshine, moonshine, fire or electricity, because all the planets are self-luminous. We have only one planet in this universe, the sun, which is self-luminous, but all the planets in the spiritual sky are self-luminous. The shining effulgence of all those planets (called Vaikunthas) constitutes the shining sky known as the brahmajyoti. Actually, the effulgence is emanating from the planet of Krsna, Goloka Vrndavana. Part of that shining effulgence is covered by the mahat-tattva, the material world. Other than this, the major portion of that shining sky is full of spiritual planets, which are called Vaikunthas, chief of which is Goloka Vrndavana. <o:p></o:p> <o:p></o:p> As long as a living entity is in this dark material world, he is in conditional life, but as soon as he reaches the spiritual sky, by cutting through the false, perverted tree of this material world, he becomes liberated. Then there is no chance of his coming back here. In his conditional life, the living entity considers himself to be the lord of this material world, but in his liberated state he enters into the spiritual kingdom and becomes the associate of the Supreme Lord. There he enjoys eternal bliss, eternal life, and full knowledge. <o:p></o:p> <o:p></o:p> In Srimad Bhagavatam Vyasa revealed that the highest plane is called Goloka. Because Vaikuntha is above all the material world everything is under the shelter of Vaikuntha. Because Narayana is the Supreme Lord in Vaikuntha everything is under His shelter. Then Vyasa revealed, "If we journey to the highest place in Vaikuntha and look towards the spiritual sky, from there we will see a land known as Goloka Vrndavana." Goloka Vrndavana is above Vaikuntha and in that place Krsna is the Supreme, Sri Sri Radha-Krsna are Supreme (Krsna is the visaya [enjoyer] and Radha is the asraya [shelter]. <o:p></o:p> <o:p></o:p> Above Vaikuntha is Goloka Vrndavana and Krsna resides eternally in Goloka Vrndavana, giving shelter to all His devotees. Vyasadeva therefore described that the lotus feet of Krsna are the Supreme shelter of all living beings. Krsna confirmed this also - jiva bhuta sanatana. Krsna said in Bhagavad-gita that all these jiva's have come from Him. All living beings are His parts and parcels. He is their ultimate shelter. <o:p></o:p> <o:p></o:p> Madhya 20.397 Lord Sri Caitanya Mahaprabhu Instructs Sanatana Gosvami in the Science<o:p></o:p> "The eternal pastimes of Krsna are continuously taking place in the original Goloka Vrndavana planet. These same pastimes are gradually manifest within the material world, in each and every brahmanda<o:p></o:p> <o:p></o:p> Madhya 21.104 The Opulence and Sweetness of Lord Sri Krsna<o:p></o:p> When we consider impartially all the unlimited pastimes of the Lord, we find that His pastimes as a human being on this planet--wherein He sports as a cowherd boy with a flute in His hands and appears youthful and fresh like a ballet dancer--are pastimes and features that are never subjected to material laws and inebrieties. The wonderful beauty of Krsna is presented in the supreme planet, Gokula (Goloka Vrndavana). Inferior to that is His representation in the spiritual sky, and inferior to that is His representation in the external energy (Devi-dhama). A mere drop of Krsna's sweetness can drown these three worlds--Goloka Vrndavana, Hari-dhama (Vaikunthaloka), and Devi-dhama (the material world). Everywhere, Krsna's beauty merges everyone in the ecstasy of transcendental bliss. Actually the activities of yogamaya are absent in the spiritual sky and the Vaikuntha planets. She simply works in the supreme planet, Goloka Vrndavana, and she works to manifest the activities of Krsna when He descends to the material universe to please His innumerable devotees within the material world. Thus a replica of the Goloka Vrndavana planet and the pastimes there are manifest on this planet on a specific tract of land--Bhauma Vrndavana, the Vrndavana-dhama on this planet. <o:p></o:p> <o:p></o:p> Everything belongs to God. Isavasyam idam sarvam. He is the proprietor. Bhoktaram yajna-tapasam sarva-loka-mahesvaram. That misunderstanding... We are falsely encroaching upon and falsely claiming proprietorship. Therefore there is no peace. You are searching after peace. How can there be peace? You are falsely claiming something which does not belong to you. So here it is said, sarvaisvarya-purna.<o:p></o:p> <o:p></o:p> So every place belongs to God, but that Goloka Vrndavana, that place is particularly His abode. You have seen the picture. It is lotuslike. All planets are round, but that supreme planet is lotuslike. So that is in the spiritual sky, Goloka Vrndavana. And from that spiritual planet... Just like the, from the sun planet, the sunshine is emanating profusely. Just like this sun is, is compared with the eye, eyes of the Lord. Not... One eye. Another eye, the moon. It is figuratively stated. Yac-caksur esa savita sakala-grahanam raja samasta-sura-murtir asesa-tejah. Asesa-tejah, unlimited potency, sunlight, is coming from the sun. This material world, we can practically experience. But the sunlight is also emanating from that light which is emanating from that Goloka Vrndavana. That is the real light, which is called brahmajyoti. So in that brahmajyoti there are innumerable spiritual planets also. So in the spiritual sky, in that spiritual light, in that spiritual planets, there are innumerable liberated living entities, and each, each and every planet, there is expansion of Lord Krsna. They are named by different names. (break) Sad-aisvarya-purna yanra goloka--nitya-dhama. So origin. He is the origin. His planet, Goloka Vrndavana, is the original planet, and from that planet, that brahmajyoti, light, is coming. And in that light, everything is resting. And in an insignificant portion of that light, this material world is situated. In that place there are innumerable universes as we are seeing one. And one of these universes, there are millions and billions of planets, of which this earth is only a insignificant fragment. And in that earth, the land of America, United States, is still insignificant. And in that state, New York is still insignificant. And in that New York City, this 26 Second Avenue insignificant. And we are sitting here. So just see how much insignificant we are. And we are claiming "God." Do not know... Sad-aisvarya-purna. This is called ignorance. We do not know how much insignificant we are in the creation of God, and we are claiming, "God." This is called poor fund of knowledge, poor fund of knowledge.

Svarupa Damodara Swami: The spirit soul must necessarily have a body, either spiritual or material. Srila Prabhupada: He has got already spiritual body. Material body is his covering. It is unnatural. Real body is spiritual. Just like your coat, this is unnatural. But your real body is natural. Otherwise how transmigration is possible? I am accepting different unnatural bodies. Unnatural means to my constitution. My real constitutional body is servant of Krsna. So, so long I do not come to that position, I remain servant of nature and I get so many bodies. . Srila Prabhupada: There is return, that is voluntary. Return there is. Paramahamsa: If we want. Srila Prabhupada: Yes. Paramahamsa: So we can come to the spiritual world and return? Srila Prabhupada: Yes. Paramahamsa: Fall down? Srila Prabhupada: Yes. As soon as we try, "Oh, this material world is very nice,Yes," Krsna says, "yes, you go." Just like nobody is interested in Krsna consciousness. Do you think everyone is interested? Srila Prabhupada: So they want to enjoy this material world. Otherwise what is the meaning of free will? Every living entity has got a little free will. Srila Prabhupada: Krsna is so kind, He gives him opportunity, "All right, you enjoy like this." Just like some of our students, Krsna conscious, sometimes go away, again come back. It is free will, not stereotyped. Paramahamsa: So our desire to enjoy, we achieve these bodies; and our desire to achieve Krsna brings us to our natural position. Srila Prabhupada: Yes. (Morning Walk At Cheviot Hills Golf Course--May 13, 1973, Los Angeles) "When you are free from the conception of gross and subtle bodies and when your senses are free from all influences of the modes of material nature, you will realize your pure form in My association. At that time you will be situated in pure consciousness." (Srimad Bhagavatam 3.9.33) The correct understanding of siddhanta is based on personalism because Brahman is not only held together by form it is form. All so-called marginal sparks are eternally endowed with an original perpetual bodily form that is always serving the Supreme Bodily Form who is the cause and maintainer of all creation.

Another name for the Vedas is sruti. Sruti refers to that knowledge which is acquired by hearing. Srila Prabhupada - The Vedas are not compilations of human knowledge. Vedic knowledge comes from the spiritual world, from Lord Krsna. Another name for the Vedas is sruti. Sruti refers to that knowledge which is acquired by hearing. It is not experimental knowledge. Sruti is considered to be like a mother. We take so much knowledge from our mother. For example, if you want to know who your father is, who can answer you? Your mother. If the mother says, "Here is your father," you have to accept it. It is not possible to experiment to find out whether he is your father. Similarly, if you want to know something beyond your experience, beyond your experimental knowledge, beyond the activities of the senses, then you have to accept Vedas. There is no question of experimenting. It has already been experimented. It is already settled. The version of the mother, for instance, has to be accepted as truth. There is no other way.Srila Prabhupada – "The original home of the living entity and the Supreme Personality of Godhead is the spiritual world. In the Spiritual world both the Lord and the living entities live together very peacefully. Since the living entity remains engaged in the service of the Lord, they both share a blissful life in the spiritual world. However, when the living entity wants to enjoy himself, he falls down into the material world. Even while he is in that position, the Lord remains with him as the Supersoul, his intimate friend. Because of his forgetfulness, the living entity does not know that the Supreme Lord is accompanying him as the Supersoul. In this way the living entity remains conditioned in each and every millennium. Although the Lord follows him as a friend, the living entity, because of forgetful material existence, does not recognize Him" Srila Prabhupada - The Vedas are considered to be the mother, and Brahma is called the grandfather, the forefather, because he was the first to be instructed in the Vedic knowledge. In the beginning the first living creature was Brahma. He received this Vedic knowledge and imparted it to Narada and other disciples and sons, and they also distributed it to their disciples. In this way, the Vedic knowledge comes down by disciplic succession. It is also confirmed in the Bhagavad-gita, that Vedic knowledge is understood in this way. If you make experimental endeavor, you come to the same conclusion, but just to save time you should accept. Srila Prabhupada - If you want to know who your father is and if you accept your mother as authority, then whatever she says can be accepted without argument. There are three kinds of evidences: pratyaksa, anumana and sabda. Pratyaksa means direct. Direct evidence is not very good because our senses are not perfect. We are seeing the sun daily, and it appears to us just like a small disc, but it is actually far, far larger than many planets. Of what value is this seeing? Therefore we have to read books; then we can understand about the sun. So direct experience is not perfect. Then there is inductive knowledge: "It may be like this," hypothesis. For instance, Darwin's theory says it may be like this, it may be like that, but that is not science. That is a suggestion, and it is also not perfect. But if you receive the knowledge from the authoritative sources, that is perfect. If you receive a program guide from the radio station authorities, you accept it. You don't deny it; you don't have to make an experiment because it is received from the authoritative sources. Srila Prabhupada - Vedic knowledge is called sabda-pramana. Another name is sruti. Sruti means that this knowledge has to be received simply by aural reception. The Vedas instruct that in order to understand transcendental knowledge, we have to hear from the authority. Transcendental knowledge is knowledge from beyond this universe. Within this universe is material knowledge, and beyond this universe is transcendental knowledge. We cannot even go to the end of the universe, so how can we go to the spiritual world? Thus to acquire full knowledge is impossible. Srila Prabhupada - There is a spiritual sky. There is another nature that is beyond manifestation and non-manifestation. But how will you know that there is a sky where the planets and inhabitants are eternal? All this knowledge is there, but how will you make experiments? It is not possible. Therefore you have to take the assistance of the Vedas. This is called Vedic knowledge. In our Krsna consciousness movement, we are accepting knowledge from the highest authority, Krsna. Krsna is accepted as the highest authority by all classes of men. I am speaking first of the two classes of transcendentalists. One class of transcendentalist is called impersonalist, Mayavadi. They are generally known as Vedantists, led by Sankaracarya. And there is another class of transcendentalists, called Vaisnavas, like Ramanujacarya, Madhvacarya, Visnusvami. Both the Sankara-sampradaya and the Vaisnava-sampradaya have accepted Krsna as the Supreme Personality of Godhead. Sankaracarya is supposed to be an impersonalist who preached impersonalism, impersonal Brahman, but it is a fact that he is a covered personalist. In his commentary on the Bhagavad-gita he wrote: "Narayana, the Supreme Personality of Godhead, is beyond this cosmic manifestation." And then again he confirmed, "That Supreme Personality of Godhead, Narayana, is Krsna. He has come as the son of Devaki and Vasudeva." He particularly mentioned the names of His father and mother. So Krsna is accepted as the Supreme Personality of Godhead by all transcendentalists. There is no doubt about it. Srila Prabhupada - Our source of knowledge in Krsna consciousness is directly from Krsna, Bhagavad-gita. We have published Bhagavad-gita As It Is because we accept Krsna as He is speaking without any interpretation. That is Vedic knowledge. Since the Vedic knowledge is pure, we accept it. Whatever Krsna says, we accept. This is Krsna consciousness. That saves much time. If you accept the right authority or the source of knowledge, then you save much time. For example, there are two systems of knowledge in the material world, inductive and deductive. From deductive, you accept that man is mortal. Your father says man is mortal, your sister says man is mortal, everyone says man is mortal--but you do not experiment. You accept it as fact that man is mortal. If you want to research to find out whether man is mortal, you have to study each and every man, and you may come to think that there may be some man who is not dying, but you have not seen him yet. So in this way your researching will never be finished. This process is called in Sanskrit, aroha, the ascending process. Srila Prabhupada - If you want to attain knowledge by any personal endeavor, by exercising your imperfect senses, you will never come to the right conclusions. That is not possible. Srila Prabhupada - There is a statement in Brahma-samhita: Just ride on the airplane which runs at the speed of mind. Our material airplanes can run 2,000 miles per hour, but what is the speed of mind? You are sitting at home, you immediately think of India, say 10,000 miles away, and at once it is in your home. Your mind has gone there. The mind-speed is so swift. Therefore it is stated, "If you travel at this speed for millions of years, you'll find that the spiritual sky is unlimited." It is not possible even to approach it. Therefore, the Vedic injunction is that one must approach--the word "compulsory" is used--a bona fide spiritual master, a guru. And what is the qualification of a spiritual master? He has rightly heard the Vedic message from the right source. Otherwise he is not bona fide. He must practically be firmly established in Brahman. These are the two qualities. Srila Prabhupada - This Krsna consciousness movement is completely authorized from Vedic principles. In the Bhagavad-gita Krsna says, "The actual aim of Vedic research is to find out Krsna." In the Brahma-samhita it is also stated, "Krsna, Govinda, has innumerable forms, but they are all one." They are not like our forms, which are fallible. His form is infallible. My form has a beginning, but His form has no beginning. It is ananta. And His form--so many multiforms--has no end. My form is sitting here and not in my apartment. You are sitting there and not in your apartment. But Krsna can be anywhere at one time. He can sit down in Goloka Vrndavana, and at the same time He is everywhere, all-pervading. He is original, the oldest, but whenever you look at a picture of Krsna you'll find a young boy fifteen or twenty years old. You will never find an old man. You have seen pictures of Krsna as a charioteer from the Bhagavad-gita. At that time He was not less than one hundred years old. He had great-grandchildren, but He looked just like a boy. Krsna, God, never becomes old. That is His supreme power. And if you want to search out Krsna by studying the Vedic literature, then you will be baffled. It may be possible, but it is very difficult. But you can very easily learn about Him from His devotee. His devotee can deliver Him to you: "Here He is, take Him." That is the potency of Krsna's devotees. Srila Prabhupada - Originally there was only one Veda, and there was no necessity of reading it. People were so intelligent and had such sharp memories that by once hearing from the lips of the spiritual master they would understand. They would immediately grasp the whole purport. But 5,000 years ago Vyasadeva put the Vedas in writing for the people in this age, Kali-yuga. He knew that eventually the people would be short-lived, their memories would be very poor and their intelligence would not be very sharp. "Therefore, let me teach this Vedic knowledge in writing." He divided the Vedas into four: Rg, Sama, Atharva, and Yajur. Then he gave the charge of these Vedas to his different disciples. He then thought of the less intelligent class of men, stri, sudra and dvija-bandhu. He considered the woman class and sudra class (worker class) and dvija-bandhu. Dvija-bandhu refers to those who are born in a high family but who are not properly qualified. A man born in the family of a brahmana, who is not qualified as a brahmana, is called dvija-bandhu. For these persons, he compiled Mahabharata, called the history of India, and the eighteen Puranas. These are all Vedic literatures: the Puranas, the Mahabharata, the four Vedas, and the Upanisads. The Upanisads are part of the Vedas. Then Vyasadeva summarized all Vedic knowledge for scholars and philosophers in what is called the Vedanta-sutra. This is the last word of the Vedas. Vyasadeva personally wrote Vedanta-sutra under the instructions of Narada, his guru-maharaja, spiritual master, but still he was not satisfied. That is a long story, described in the Srimad-Bhagavatam. Vedavyasa was not very satisfied even after compiling many Puranas, Upanisads, and even after Vedanta-sutra. Then his spiritual master, Narada, instructed him, "You explain Vedanta." Vedanta means ultimate knowledge, and the ultimate knowledge is Krsna. Krsna says that throughout all the Vedas one has to understand Krsna. Vedanta-krd veda-vid eva caham. Krsna says, "I am the compiler of Vedanta, and I am the knower of the Vedas." Therefore the ultimate objective is Krsna. That is explained in all the Vaisnava commentaries on Vedanta philosophy. We Gaudiya Vaisnavas have our commentary on Vedanta philosophy, called Govinda-bhasya by Baladeva Vidyabhusana. Similarly, Ramanujacarya has a commentary, and Madhvacarya has one. The version of Sankaracarya is not the only commentary. Srila Prabhupada - There are many Vedanta commentaries, but because the Vaisnavas did not present the first Vedanta commentary, people are under the wrong impression that Sankaracarya's is the only Vedanta commentary. Besides that, Vyasadeva himself wrote the perfect Vedanta commentary, Srimad-Bhagavatam. Srimad-Bhagavatam also begins with the first words of the Vedanta-sutra: janmady asya yatah. And that janmady asya yatah is fully explained in the Srimad-Bhagavatam. Srila Prabhupada - The Vedanta-sutra simply hints at what is Brahman, the Absolute Truth: "The Absolute Truth is that from whom everything emanates." This is a summary, but it is explained in detail in Srimad-Bhagavatam. If everything is emanating from the Absolute Truth, then what is the nature of the Absolute Truth? That is explained in Srimad-Bhagavatam. The Absolute Truth must be consciousness. He is self-effulgent (svarat). Srila Prabhupada - We develop our consciousness and knowledge by receiving knowledge from others, but for Him it is said that He is self-effulgent. The whole summary of Vedic knowledge is the Vedanta-sutra, and the Vedanta-sutra is explained by the writer himself in the Srimad-Bhagavatam. We finally request those who are actually after Vedic knowledge to try to understand the explanation of all Vedic knowledge from Srimad-Bhagavatam and the Bhagavad-gita". "The Personality of Godhead is perfect and complete, and because He is completely perfect, all emanations from Him, such as this phenomenal world, are perfectly equipped as complete wholes. Whatever is produced of the complete whole is also complete in itself. Because He is the complete whole, even though so many complete units emanate from Him, He remains the complete balance". Srila Prabhupada - The complete whole, or the Supreme Absolute Truth, is the complete Personality of Godhead. Realization of impersonal Brahman or of Paramatma, the Supersoul, is incomplete realization of the Absolute Complete. The Supreme Personality of Godhead is sac-cid-ananda-vigraha, and impersonal Brahman realization is the realization of His sat feature, or His aspect of eternity, and Paramatma or Supersoul realization is the realization of His sat and cit features, His aspects of eternity and knowledge. Realization of the Personality of Godhead, however, is realization of all the transcendental features--sat, cit and ananda, bliss. When one realizes the Supreme Person, he realizes these aspects in complete form (vigraha). Thus the complete whole is not formless. If He were formless, or if He were any less than His creation in any way, He could not be complete. The complete whole must contain everything both within and beyond our experience, otherwise He cannot be complete. Srila Prabhupada - The complete whole, the Personality of Godhead, has immense potencies, all of which are as complete as He is. Thus this phenomenal or material world is also complete in itself. The twenty-four elements of which this material universe is a temporary manifestation are arranged to produce everything necessary for the maintenance and subsistence of this universe. No other unit in the universe need make an extraneous effort to try to maintain the universe. The universe functions on its own time scale, which is fixed by the energy of the complete whole, and when that time schedule is complete, this temporary manifestation will be annihilated by the complete arrangement of the complete. Srila Prabhupada - All facilities are given to the complete units (namely the living beings) to enable them to realize the complete whole. All forms of incompletion are experienced due to incomplete knowledge of the complete whole. The human form of life is a complete manifestation of the consciousness of the living being, and it is obtained after evolving through death. If the living entity does not realize his completeness within the complete whole in this human life, which is blessed with full consciousness, he loses the chance to realize his completeness and is again put into the evolutionary cycle by the law of material nature. Srila Prabhupada - Because we do not know that there is complete arrangement in nature for our maintenance, we make efforts to utilize the resources of nature to create a so-called complete life of sense enjoyment. Because the living entity cannot enjoy the life of the senses without being dovetailed to the complete whole, the misleading life of sense enjoyment is considered illusion. The hand of a body is a complete unit only as long as it is attached to the complete body. When the hand is severed from the body, it may appear like a hand, but it actually has none of the potencies of a hand. Similarly, living beings are parts and parcels of the complete whole, and if they are severed from the complete whole, the illusory representation of completeness cannot fully satisfy them. Srila Prabhupada - The completeness of human life can only be realized when one engages in the service of the complete whole. All services in this world--whether social, political, communal, international or even interplanetary--will remain incomplete until they are dovetailed with the complete whole. When everything is dovetailed with the complete whole, the attached parts and parcels also become complete in themselves.

Srila Bhaktisiddhanta Sarasvati, the Spiritual Master of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, substantiates the fact that all living entities were originally “attendants in Krishna’s sports” in Goloka-Vrndavana, the eternal Kingdom of God/ Krishna. <?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> <o:p></o:p> Srila Bhaktisiddhanta Sarasvati Thakur, - “It is the jivas who are the attendants in His [Krsna’s] sports. They become attached to matter, having deviated from their own essential nature as the result of their desire for enjoyment. But when again the soul of a jiva gains true wisdom of the transcendental region of God, he begins to get back his pure essential nature gradually”. [shri Chaitanya’s Teachings, p. 323]<o:p></o:p> The occurrence of divided time only exists in the perishable mahat-tattva due to the phenomenon of past, present and future that cretes the phenomenon of impermanance, decay and forgettfulness where as only the present exists in perpetual Goloka-Vrndavana or Vaikuntha Srila Prabhupada - "Just like in a dream we are thinking very long time, but as soon as we awaken we look at our watch and see it has been a moment only". Therefore no one says ones svarupa body is sleeping in Goloka. Please understand that once and for all. Because of the absence of the time factor there is no loss of consciousness in Goloka once one’s nitya-baddha consciousness is dissipated and one has returned to the awareness of their nitya-siddha-svarupa body that is perpetually serving Krishna) one realizes herself as the endless nitya-siddha-svarupa-rasa body and the so-called fall was only an illusion...it never happened. "Never happened" because there is no past tense as we know it. The jiva-tattva or nitya-baddha consciousness (the soul) is not moving from one body to the next. Krishna says the soul is immovable in the Gita. The only movement there is, is one of nitya-baddha jiva-s’akti consciousness and not movement as understood and experienced under the influence of material time and space. So from ones marginal svarupa body in Goloka- Vrndavana or Vaikuntha, the marginal nitya-baddha may manifest due to ones choice to ‘dream’ in a separated state from Krishna however, in reality one is never separated from their nitya-siddha-svarupa body and ones rasa with Krishna is not interrupted, they only dream for a moment they are separated, not even a moment. That condition of sub-conscious restricted awareness is called the nitya-baddha conscious condition that enters the mahat-tattva to become covered by the illusion of moving between birth & death, heaven and hell, past & future where that ‘moment’ for the nitya-siddha can be trillians upon trillions of years to the nitya-baddha condition of consciousness. Srila Prabhupada - Originally we have a direct personal relationship with Krishna in the spiritual world. But when we want to take Krishna’s position, we therefore put ourselves into a dreaming state due to our non-Krishna conscious choices. In this dreaming state after we enter the mahat-tattva dream of Maha-Vishnu that is a real but perishable reality in one corner of the Spiritual Sky or creation, we forget our actual position and thus are free to act out our desire in our attempts to become the supreme enjoyer. These mistaken self centered choices or non Krishna conscious dreams, are characterized as being “fallen” from our position in the spiritual world, but Srila Prabhupada explains that in Vaikuntha reality, beyond mundane time and space that governs the mahat-tattva, we are not fallen, We are simply in a dreaming. Our perpetual nitya-siddha-svarupa or sat-cit-ananda-vigraha Krishna Conscious rasa body does not fall and can never fall from Goloka-Vrndavana/Vaikuntha. We simply choose to do ‘our own thing’ and knowingly turn our back on Krishna and the perpetual body we serve Krishna as because of the attachment to pursue our no-Krishna conscious dreams, desires and thoughts that put us in the centre instead of Krishna. It is there within that mahat-tattva cloud, the projected secondary consciousness, emanating from ones original perpetual body, which can never fall from Goloka-Vrndavana/Vaikuntha, becomes contained in ethereal and biological vessels in a phenomenon of time and space (past, present, future, decay and impermanence) that does not exist in the perpetual Spiritual Sky surrounding the mahat-tattva. Such temporary ethereal and biological bodies are provided by the presiding Deity of the mahat-tattva, Maha-Vishnu and guided (constantly tempted through the mahat-tattva by Maya-Devs’ s’akti, the wife of Maha-Vishnu. The mahat-tattva cloud is a real manifestation like the other three quarters of creation or Spiritual Sky however, unlike the perpetual Spiritual Sky; the mahat-tattva or ‘cloud of the dreaming’ is temporary. In other words the mahat-tattva is simply the place where the marginal living entities go as the dreaming nitya-baddha aspect of there marginal identity when they choose to have their ‘moment of self interested glory’ of non-Krishna conscious dreaming however, that ‘moment’ can appear to be trillions of years, then on return to ones rasa body, it will be as if they never left due to the eternal 'presents' that only exists in Goloka. Uitimately it is what ever Krishna wants, He is not bound by anything. There is no beginning or end to the creation so in the face of eternity, time has no meaning because no one can measure something that has no beginning or end like all marginal living entities or nitya-siddha-svarupa devotee’s that are said to be emanating from Lord Krishna’s transcendental Vigraha body but have factually always exited without beginning as the Bhagavad Gita as it is tells us. All atma-vigraha ‘souls’ therefore are never created nor do ‘jiva-souls’ appear from the Impersonal Brahmajyoti as some learned Vaishnava scholars, gurus and sanyasis believe. Srila Prabhupada – “The original home of the living entity and the Supreme Personality of Godhead is the spiritual world. In the Spiritual world both the Lord and the living entities live together very peacefully. Since the living entity remains engaged in the service of the Lord, they both share a blissful life in the spiritual world. However, when the living entity wants to enjoy himself, he falls down into the material world. Even while he is in that position, the Lord remains with him as the Supersoul, his intimate friend. Because of his forgetfulness, the living entity does not know that the Supreme Lord is accompanying him as the Supersoul. In this way the living entity remains conditioned in each and every millennium. Although the Lord follows him as a friend, the living entity, because of forgetful material existence, does not recognize Him”. What does marginal mean? To create the reality of free will and loving devotion that never ever remains stagnant in bliss or just being ‘assimilated’ into the Goloka-Vrndavana/Vaikuntha realm as a loving android of Krishna’s, the marginal living entities are all created with two-fold levels of consciousness - nitya-siddha and nitya-baddha. The nitya-siddha-svarupa consciousness is in the form of an eternal rasa Krishna Conscious body where the choice is always there to forever increase ones devotion to Krishna however, to make that choice factual and a genuine exchange of love rather than a mechanical mindless response, there is also the ability in all marginal living entities to choose their non-Krishna lower nitya-baddha condition of their marginal personality. This is why all living marginal entities in Vaikuntha can ‘consciously’ fall down from their perpetual body in Goloka-Vrndavana or Vaikuntha simply because of the way Krishna created all marginal living beings - with free will that makes ones love for Krishna real instead of mechanical. After first choosing to extend ones nitya-baddha consciousness from their marginal nitya-siddha rasa body and 'sub-consciously' enter the mahat-tattva and then eventually surrender to a 'so called' devotee of Krishna with the desire to be assimilated into a state of total inactive bliss by becoming an atom at Krishnas' lotus feet, is not only selfish, but is another aspect of Impersonalism!! Such desires are denying ones original rasa body that is always fully active in the devotional service to Krishna. The nitya-siddha-svarupa body is the original position of all marginal living entities from whence they can choose to serve the rebellious desires or the lower sub-conscious nitya-baddha dreaming consciousness that all marginal living entities are endowed with as already explained. The fact is the only way to enter the mahat-tattva or material creation is to ‘consciously’ fall down from ones svarupa body in the Goloka-Vrndavana or Vaikuntha portion of the Spiritual Sky. The mahat-tattva is simply a place where the lower dreaming nitya-baddha conscious condition of the marginal living entity goes when they choose to ignore Krishna. The correct understanding of siddhanta is based on personalism because Brahman is not only held together by form it is form. All so-called marginal sparks are eternally endowed with an original perpetual bodily form that is always serving the Supreme Bodily Form who is the cause and maintainer of all creation. Nitya siddha perpetual body and the inferior nitya baddha dreaming consciousness are the two features of every marginal living entity. "That Absolute Truth is personal. The jivas are part of that Absolute Truth, and they are also all personal. They have fallen from a personal relationship with the Supreme Lord in the spiritual world. It is only upon this foundation that the enlightenment of the world can precede, culminating in the establishment of a truly impressive edifice. Transformational love of God, the personal philosophy of Krishna consciousness, needs to be put firmly in place from the very beginning". Bhakta Eric Johansonedited by Sriman Kailasa Candra dasa Svarupa Damodara Swami: The spirit soul must necessarily have a body, either spiritual or material. Srila Prabhupada: He has got already spiritual body. Material body is his covering. It is unnatural. Real body is spiritual. Just like your coat, this is unnatural. But your real body is natural. Otherwise how transmigration is possible? I am accepting different unnatural bodies. Unnatural means to my constitution. My real constitutional body is servant of Krsna. So, so long I do not come to that position, I remain servant of nature and I get so many bodies. . Paramahamsa: But ultimately if we come to Krsna, there’s no return. But nevertheless, Jagai, and..., the two gatekeepers, they returned? Srila Prabhupada: There is return, that is voluntary. Return there is. Paramahamsa: If we want. Srila Prabhupada: Yes. Paramahamsa: So we can come to the spiritual world and return? Srila Prabhupada: Yes. Paramahamsa: Fall down? Srila Prabhupada: Yes. As soon as we try, "Oh, this material world is very nice,Yes," Krsna says, "yes, you go." Just like nobody is interested in Krsna consciousness. Do you think everyone is interested? Srila Prabhupada: So they want to enjoy this material world. Otherwise what is the meaning of free will? Every living entity has got a little free will. Srila Prabhupada: Krsna is so kind, He gives him opportunity, "All right, you enjoy like this." Just like some of our students, Krsna conscious, sometimes go away, again come back. It is free will, not stereotyped. Srila Prabhupada: Just like one goes to the prisonhouse, not that government welcomes, "Come on. We have got prisonhouse. Come here, come here." He goes out of his free will; again comes out, again goes. Like that. Krsna-bahirmukha hana bhoga vancha kare, nikata-stha maya tare japatiya dhare. Srila Prabhupada: The police is there. Just like the police car was there. We have nothing to do with it. But if you do anything criminal, immediately you will be arrested, under police custody. The maya may be there, but maya captures him who is not a devotee of Krsna. That’s all. Therefore, mam eva ye prapadyante mayam etam taranti te: "Anyone who surrenders unto Me, maya does not interfere anymore." Paramahamsa: So our desire to enjoy, we achieve these bodies; and our desire to achieve Krsna brings us to our natural position. Srila Prabhupada: Yes. (Morning Walk At Cheviot Hills Golf Course--May 13, 1973, Los Angeles) "When you are free from the conception of gross and subtle bodies and when your senses are free from all influences of the modes of material nature, you will realize your pure form in My association. At that time you will be situated in pure consciousness." (Srimad Bhagavatam 3.9.33) Srila Prabhupada: In the Bhakti-rasamrta-sindhu it is said that a person whose only desire is to render transcendental loving service to the Lord is a free person in any condition of material existence. That service attitude is the svarüpa, or real form, of the living entity. Lord Sri Caitanya Mahaprabhu, in the Caitanya-caritamrta, also confirms this statement by declaring that the real, spiritual form of the living entity is eternal servitorship to the Supreme Lord." Srila Prabhupada: The constitutional spiritual identity (svarupa) and function of the soul is that it is an eternal servant of Krishna. That is the essential characteristic of the soul not the specific rasa (shanta, dasya, sakhya, vatsalya, madurya). Therefore one should always cultivate devotional service to Krishna beginning from regulative vidhi-marga then one's raga-marga (5 rasas) will develope properly without any separate endeavor. Because raga-marga is on the perfectional uttama-adhikari devotional platform it should never be done presumptuously or immaturely. Srila Prabhupada: "It is the living entity’s constitutional position to be an eternal servant of Krsna because he is the marginal energy of Krsna and a manifestation simultaneously one and different from the Lord, like a molecular particle of sunshine or fire. Krsna has three varieties of energy." Srila Bhaktivinoda Takura “However, because of contact with matter, the imprisoned soul loses the memory of his original spiritual form in Vaikuntha. . . material rasas are perverted reflections of the soul's original spiritual rasas.” - Prema-pradipa, p. 83 Srila Prabhupada: “Actually, the living entity is originally the spiritual part and parcel of the Supreme Lord, but due to his rebellious nature, he is conditioned within material nature. It really does not matter how these living entities or superior entities of the Supreme Lord have come into contact with material nature. The Supreme Personality of Godhead knows, however, how and why this actually took place.” Bhagavad-gita, 13.20, purport Srila Prabhupada: "Each and every living entity is originally attached to a particular type of transcendental service, because he is eternally the servitor of the Lord". - Srimad Bhagavatam 3.9.11, purport The terms nitya-siddha-svarupa or jivatma-vigraha body is the full expression of the marginal living entities individual personalty and identity in ones original Krishna Conscious position eternally serving Krishna. On the other hand there is the alternative conscious condition of the marginal living entity, acknowledged as the secondary conscious state of the self, known as the nitya-baddha bodiless consciousness. This secondary conscious transmission of the marginal living entity is also known as the jiva-tattva, jiva-s’akti’ jiva-tatastha, jiva-prakriti etc depending on the conditional state of ones extended secondary consciousness one is ‘dreaming’ in. Such terms, even though unfamiliar to many of us, are just another way to describe the secondary nitya-baddha conscious condition that we always simultaneously have parallel to the perpetual superior side of our marginal identity. In this way ones original nitya-siddha-svarupa body is always serving Krishna in Goloka-Vrndavana/Vaikuntha even if we are unaware of this fact due to our absorption in the nitya-baddha dreaming conscious condition, which can only function in the mahat-tattva. The words atma (soul) vigraha (bodily form) is only establishing that the soul/jiva has an eternal imperishable body we call the nitya-siddha or svarupa body that is eternally Krishna Conscious in an atmosphere where no past or future exists because everything is in the perpetual present, as the Brahma Samhita teaches us. The nitya-siddha-svarupa body (eternally in the imperishable present atmosphere of Goloka devoid of past and future) and the nitya-baddha (eternally conditioned in a temporary perishable atmosphere divided into past, present and future) sub-conscious bodiless state are the two characteristics of every marginal living entity. It is important to understand that the nitya-siddha-svarupa transcendental Krishna Conscious body is perpetually the original bodily form of the marginal living entity, where as the nitya-baddha consciousness has no bodily form until it is provided one by Maha-Vishnu within the mahat-tattva

Srila Prabhupada – “Actually no-one falls down from Vaikuntha because they (their svarupa body) never leaves Vaikuntha, they only ‘think’ they are fallen or ‘dream’ they are fallen but in perpetual reality one can never fall down”. <o:p></o:p> <o:p></o:p> Srila Prabhupada – "This is an important point to understand and it is significant to comprehend"<u><u1:p></u1:p><o:p></o:p></u> <o:p></o:p> In the 14th century all Europeans believed the world was flat and to say otherwise was condemned by the Catholic Church. Just because you cannot understand what 'marginal' really means, it does not mean no-one else can. <u1:p></u1:p><o:p></o:p> <u1:p></u1:p><o:p></o:p> The Krishna Consciousness movement is expanding in many ways, it is not stagnant to a devotee, in fact this century we see great devotees take birth who are so advance in their love for Srila Prabhupada and Lord Chaitanya that we will really see how un-advanced we really are. <u1:p></u1:p><o:p></o:p> <u1:p></u1:p><o:p></o:p> We are all so concerned and attached to what ever activity we and others have done in this one insignificant life time. We have all had millions of lives trapped in ethereal and biological bodies within Maha-Vishnu's dreaming maha-tattva creation yet all we see is this one life time. How many of us really understand we are neither the biological body nor its underlining ethereal vessel?? Compared to the great souls lined up waiting to take birth on this planet, we are very primitive due to our attachment to the biological body we are trapped in and think we are! Even though the Gita tells us every day WE ARE NOT THESE MATERIAL BODIES!! As long as we think we are the gross disgusting biological human body and mind, then how can we ever understand the deep secrets of Spiritual life?<u1:p></u1:p><o:p></o:p> <u1:p></u1:p><o:p></o:p> Being marginal, which ALL of us eternal are, means we can choose to remain as who we really are eternally IN our fully Krishna Conscious svarupa body, or we can ‘sub-consciously’ drift off into a ‘dream’ that is out of synch (eternal time) from that perpetual body in Goloka and enter the perishable material creation, not as our eternal devotional Krishna Conscious nitya-siddha body, but as a bodiless non-Krishna conscious projection known as the nitya-baddha consciousness that is provided ethereal and biological vessels by Maha-Vishnu that enables the nitya-baddha consciousness to enter His dreaming mahat-tattva creation.<u1:p></u1:p><o:p></o:p> <o:p></o:p> This secondary consciousness creates its own counterfeit bodily forms or vessels of ethereal and biological structure facilitated and provided by the creator of the material creation or mahat-tattva Maha-Vishnu. Only through His provisions, can the nitya-baddha bodiless conscious projection of the marginal living entity, live out their non-Krishna conscious dreams ‘embodied’ within the mahat-tattva. <o:p></o:p> <o:p></o:p> In this way the marginal living entity in their secondary lower nitya-baddha consciousness, chases their dreams of self importance throughout the three worlds of the unlimited universes within the maha-tattva. <o:p></o:p> <o:p></o:p> Maha-Vishnu, an expansion of the Supreme Lord, gives facility to those who choose to forget <st1:place u2:st="on"><st1:place w:st="on">Krishna</st1:place></st1:place>. Such forgetfulness can almost seem an eternity but when they revive their original nitya-siddha identity, the nitya-baddha dreaming consciousness will be as if it never happened!!<u1:p></u1:p><o:p></o:p> <u1:p></u1:p><o:p></o:p> In this way it is important to understand that All marginal living entities are created as persons first, as a perpetual nitya-siddha devotee with an eternal ‘svarupa’ body that always exists even if we cannot remember that vigraha (bodily form) rasa or personal bodily relationship with <st1:place u2:st="on"><st1:place w:st="on">Krishna</st1:place></st1:place>. Forgetting ones Krishna Conscious original is due to being absorbed in our nitya-baddha conscious protrusion that is compared to one who chooses darkness rather than light.<o:p></o:p> <table align="center"><tbody><tr><td></td></tr></tbody></table><!-- Fullview Container --><table id="fullSizeContainer"><tbody><tr><td id="fullSizeCell"> </td></tr></tbody></table><!-- Navigation --><!-- Start - prevNextContainer --><table><tbody><tr><td> </td></tr></tbody></table><o:p></o:p> <u1:p></u1:p><u1:p></u1:p><o:p></o:p> Srila Prabhupada clearly explains here how the non-Krishna conscious dreams that are sub-consciously separate from ones marginal nitya-siddha-svarupa rasa body, are then transferred to the ‘creation for the dreaming’ known as the mahat-tattva. This seconday (conditioned) extension of the nitya-siddha devotee is known as the nitya-baddha condition of restricted awareness, manifesting in a dreaming condition of non-Krishna conscious thoughts and desires that is called the jiva-s’akti, jiva-tattva, jiva-bhutah and about 170 other jiva definitions depending on ones secondary conscious dreaming condition.<u1:p></u1:p><o:p></o:p> <u1:p></u1:p><o:p></o:p> Srila Prabhupada - “We wanted to give up <st1:place w:st="on">Krishna</st1:place>.” <o:p></o:p> <o:p></o:p> There is no mention of originally being in or coming from the Brahmajyoti, tatastha, Brahma-sayujya or the <st1:place w:st="on"><st1>Viraja</st1></st1:place><st1:place w:st="on"><st1> River</st1></st1:place>. <o:p></o:p> <o:p></o:p> Srila Prabhupada also tells us that we have never been always conditioned. <o:p></o:p> <o:p></o:p> Srila Prabhupada tells us that our original position is nothing less than being a fully developed perpetually vigraha devotee eternally serving Krishna in Goloka- Vrndavana/Vaikuntha, even if we presently are unaware of this fact due to our secondary nitya-baddha dreaming consciousness restricted by the division of time and space within the mahat-tattva cloud.<o:p></o:p> Srila Prabhupada -“Originally we have a direct personal relationship with <st1:place w:st="on">Krishna</st1:place> in the spiritual world. But when we want to take <st1:place w:st="on">Krishna</st1:place>’s position, we therefore put ourselves into a dreaming statedue to our non-Krishna conscious choices”. <o:p></o:p> <o:p></o:p> Srila Prabhupada -"In this dreaming state, after we enter the mahat-tattva dream of Maha-Vishnu, we forget our actual position and thus are free to act out our desire in our attempts to become the supreme enjoyer". <o:p></o:p> <o:p></o:p> Srila Prabhupada tells us that the nitya-baddha conditioned state of mistaken self centered choices or non <st1:place w:st="on">Krishna</st1:place> conscious dreams are characterized as being “fallen” from our position in the spiritual world. <o:p></o:p> <o:p></o:p> Srila Prabhupada however further explains that in Vaikuntha reality, beyond mundane time and space that governs the mahat-tattva, we are not fallen (here Srila Prabhupada is refering to our perpetual svarupa body)<o:p></o:p> <o:p></o:p> Srila Prabhupada - “We are not fallen because we are simply in a non-Krishna Conscious dreaming condition (nitya-baddha lower self) that cannot stay in Goloka”. <o:p></o:p> <o:p></o:p> Technically, as already explained such nitya-baddha consciousness has never existed in Goloka and instead does originate from our individual tatastha consciousness that is a characteristic of our marginal identity. It therefore only due to the dimensional divisions of time that the nitya-siddha body and the nitya-baddha bodiless consciousness co-exist within the identity of all marginal living entities. This duality exists because it is the basis of free will and without it there is no concept of love. The eternally conditioned nitya-baddha consciousness is part and parcel of the impersonal Brahmajyoti and the mahat-tattva while the nitya-siddha svarupa body is ‘similtaniously at the same time’, is eternally in Goloka-Vrndavana/Vaikuntha.<o:p></o:p> <o:p></o:p> Srila Prabhupada -"Because the living being can appear either in matter or in spirit, the jiva is called the marginal potency" CC Adi 5.41 pp. <o:p></o:p> <o:p></o:p> Srila Prabhupada explains that ‘marginal’ means the tendency of the living being to reject the sanction of the Lord and act independently within the material creation or mahat-tattva”. <o:p></o:p> <o:p></o:p> Srila Prabhupada – “Because I wanted. I wanted to forget Krishna, so <st1:place w:st="on">Krishna</st1:place> is giving consciousness: “All right, you can forget Me in this way.” Srila Prabhupada- 'That is His kindness. Just like the Mayavadis, the so-called yogis and karmis, they wanted to forget. <st1:place w:st="on">Krishna</st1:place> is giving him intelligence. “All right. You forget Me like this.” That’s all. Go on. Srila Prabhupada - "And if you want to again revive your relationship, <st1:place w:st="on">Krishna</st1:place> will give you intelligence. Buddhi yogam dadami tam yena mam upayanti te: “I shall give intelligence.” So <st1:place w:st="on">Krishna</st1:place>Ye yatha mam prapadyante. As you want, Krsna gives you facility. is... "<o:p></o:p> Srila Prabhupada “Svapna-drastur ivanjasa. The very exact “Svapna-drastur ivanjasa. The very exact example is given, svapna-drastuh. Just like a man seeing dream: “Oh, there is tiger, tiger, tiger, tiger! Save me!”<u1:p></u1:p><o:p></o:p> <u1:p></u1:p><o:p></o:p> Srila Prabhupada - “He is crying. Another man is, “Where is tiger? Why you are crying? Where is tiger?” But he, in the dream, he is actually feeling: “The tiger has attacked me.” Srila Prabhupada - "Therefore this example is given, na ghatetartha-sambandhah. There cannot be any meaning of this relationship except like a man dreaming and he is creating a situation”. <u1:p></u1:p><o:p></o:p> <o:p></o:p> <o:p></o:p> Srila Prabhupada – ‘This is an important point to understand and it is significant to comprehend (it does matter)<o:p></o:p> <u1:p></u1:p><o:p></o:p> In other words to defeat Impersonalism and ignorance it does matter however, it also does not matter for the humble devotee who just wants to Go back home back to Godhead.<o:p></o:p>

We did not originate from Impersonal Brahman or tatastha <table id="fullSizeContainer"><tbody><tr><td id="fullSizeCell"> </td></tr></tbody></table> <!-- Start - photoMetaData -->Srila Prabhupada – “The original home of the living entity and the Supreme Personality of Godhead is the spiritual world. In the Spiritual world both the Lord and the living entities live together very peacefully. Since the living entity remains engaged in the service of the Lord, they both share a blissful life in the spiritual world. However, when the living entity wants to enjoy himself, he falls down into the material world. Even while he is in that position, the Lord remains with him as the Supersoul, his intimate friend. Because of his forgetfulness, the living entity does not know that the Supreme Lord is accompanying him as the Supersoul. In this way the living entity remains conditioned in each and every millennium. Although the Lord follows him as a friend, the living entity, because of forgetful material existence, does not recognize Him”.<o:p></o:p> <o:p></o:p> There is no beginning or end to the creation so in the face of eternity time has no meaning because no one can measure something that has no beginning. In this way all the marginal living entities are always in their full expression of nitya-siddha-svarupa and that can never change. <o:p></o:p> <o:p></o:p> All of us are eternally in Goloka since our devotional svarupa body can never fall down as the Srimad Bhagavatam and Gita teaches us. We just have to wake up from this mahat-tattva dream of Maha-Vishnu’s and realize this fact<o:p></o:p> <o:p></o:p> All marginal living entities are said to be emanating from Lord Krishna’s transcendental Vigraha body but have factually always existed without beginning as the Bhagavad Gita as it is tells us. All marginal ‘souls’ therefore are never created nor do ‘jiva-souls’ appear from the Impersonal Brahmajyoti as some learned Vaishnava scholars, gurus and sanyasis believe.<o:p></o:p> <o:p></o:p> The real secret to the marginal living entities is that each entity is endowed with an eternal Krishna Conscious nitya-siddha body serving in perpetual time within Goloka-Vrndavana or Vaikuntha that is up to the individual marginal living entity to stay recognize or reject - there is always choice because without choice then we (the marginal living entities) can never exhibit true love or service.<o:p></o:p> <o:p></o:p> In this way ALL marginal living entities have not only their nitya-siddha-svarupa body serving beautiful Krishna in Goloka in a particula rasa but each marginal living entity also has a secondary 'self' that manifests as the nitya-baddha bodiless consciousness. This aspect of the marginal living entity manifests when one wants to be lord instead of serving the Lord.<o:p></o:p> Srila Prabhupada - Originally we have a direct personal relationship with Krishna’s position, we therefore put ourselves into a dreaming state due to our non-Krishna conscious choices. In this dreaming state after we enter the mahat-tattva dream of Maha-Vishnu that is a real but perishable reality in one corner of the Spiritual Sky or creation, we forget our actual position and thus are free to act out our desire in our attempts to become the supreme enjoyer. These mistaken self centered choices or non <st1:place w:st="Krishna</st1:place"> in the spiritual world. But when we want to take <st1:place w:st=" /><st1:place w:st=" on="">Krishna</st1:place> conscious dreams, are characterized as being “fallen” from our position in the spiritual world"<o:p></o:p></st1:place> <o:p></o:p> Srila Prabhupada explains that in Vaikuntha reality, beyond mundane time and space (past, present and future) that governs the mahat-tattva, we are not fallen. We are simply in a dreaming condition that forgets the perpetual nitya-siddha body one serves <st1:place w:st="on">Krishna</st1:place> as in 'perpetual' time or the eternal present in Goloka that has no past or future. THIS SIMPLE TRUTH IS THERE FOR ALL OF US TO ONE DAY UNDERSTAND Srila Prabhupada – ‘originally everyone is nitya-siddha’.<o:p></o:p> So it is due to the marginal living entitles non-Krishna conscious desires that ones secondary dreaming conscious aspect of their marginal identity enters the dark mahat-tattva cloud in the Spiritual Sky or Brahmajyoti. This is made possible by to the marginal living entities choice not to be with Krishna as their original 'svarupa' bodily rasa relationship which only leaves one to dream on as their inferior nitya-baddha dreaming consciousness. The nitya-siddha-svarupa body (eternally in the imperishable present atmosphere of Goloka devoid of past and future) and the nitya-baddha (eternally conditioned in a temporary perishable atmosphere divided into past, present and future) sub-conscious bodiless state are the two characteristics of everymarginal living entity.<o:p></o:p> <o:p></o:p> It is important to understand that the nitya-siddha-svarupa transcendental Krishna Conscious body is perpetually the original bodily form of the marginal living entity, where as the nitya-baddha consciousness has no bodily form until it is provided one by Maha-Vishnu within the mahat-tattva<o:p></o:p> <o:p></o:p> Being marginal means we can choose to remain as who we really are eternally as our full Krishna Conscious svarupa body or we can ‘sub-consciously’ drift from that body and enter the material creation, not as our eternal devotional nitya-siddha body, but as a bodiless conscious projection known as the nitya-baddha consciousness. <o:p></o:p> <o:p></o:p> This secondary consciousness creates its own counterfeit bodily forms or vessels of ethereal and biological structure facilitated and provided by the creator of the material creation or mahat-tattva Maha-Vishnu. Only through His provisions can the nitya-baddha bodiless conscious projection of the marginal living entity can exist ‘embodied’ within the mahat-tattva chasing their dreams of self importance. Maha-Vishnu, an expansion of the Supreme Lord, gives facility to those who choose to forget <st1:place w:st="<b">K</st1:place>rishna as their devotional nitya-siddha form or body. Such disloyal dreams, thoughts and desires are projected or transmitted as a ‘secondary consciousness known as the nitya-baddha lower self’ to the temporary material manifestation where they are then given counterfeit bodily material forms (ethereal and biological vessels) by the creator of that perishable place of the dreaming, Maha-Vishnu.<o:p></o:p> . Krishna. <o:p></o:p> All marginal living entities are created as persons first, as a perpetual nitya-siddha devotee with an eternal svarupa body that always exists even if we cannot remember that vigraha (bodily form) rasa (personal bodily relationship with Krishna) Krishna Conscious origin due to being absorbed in our nitya-baddha conscious protrusion. All impersonalism (the tatastha-conscious condition) has its beginning in the creation originally due to ones marginal nitya-baddha fallen aspect of ones two-fold marginal consciousness (nitya-siddha body and nitya-baddha dreaming or bodiless consciousness) which is the lower 'bodiless' self jiva/soul of ones perpetual authentic marginal nitya-siddha-svarupa body. The nitya-baddha consciousness therefore always eternally remains part of Impersonal Brahmajyoti and the mahat-tattva (eternally conditioned) The nitya-baddha consciousness only exists when one is not as their Krishna Conscious nitya-siddha devotional bodily self, just like darkness only exists when there is no light.<o:p></o:p> <o:p></o:p> It is all based on the concept of timelessness (the eternal presents in Goloka-Vrndavana and Vaikuntha imperishable Sititual Sky) and time (past, present and future in the perishable corner of the Spiritual Sky or mahat-tattva) <o:p></o:p> <o:p></o:p> Srila Prabhupada is very clear. “Originally we have a direct personal relationship with Krishna, with <st1:place w:st="on">Krishna</st1:place> in the Spiritual World. But when we want to take <st1:place w:st="on">Krishna</st1:place>’s position, we therefore put ourselves into a dreaming state due to our non-Krishna conscious choices.” <o:p></o:p> <o:p></o:p> Srila Prabhupada – “There is a dormant attitude for forgetting <st1:place w:st="on">Krishna</st1:place> and creating an atmosphere for enjoying independently. <o:p></o:p> <o:p></o:p> Srila Prabhupada -"As soon as we forget, immediately the illusion is there. Just like as soon as we sleep, dream is there.” <o:p></o:p> <o:p></o:p> Srila Prabhupada – “We cannot say therefore that we are not with <st1:place w:st="on">Krishna</st1:place>. As soon as we try to become Lord, immediately we are covered by Maya. <o:p></o:p> <o:p></o:p> Srila Prabhupada - “formerly we were with krishna in his lila or sport”.<o:p></o:p> <o:p></o:p> Srila Prabhupada -"But this covering of Maya may be of very, very, very, very long duration; therefore many creations are coming and going.<o:p></o:p> <o:p></o:p> Srila Prabhupada – “Due to this long period of time it is sometimes said that we are ever-conditioned. But his long duration of time becomes very insignificant when one actually comes to <st1:place w:st="on">Krishna</st1:place> consciousness". <o:p></o:p> <o:p></o:p> Srila Prabhupada - "Just like in a dream we are thinking very long time, but as soon as we awaken we look at our watch and see it has been a moment only". <o:p></o:p> <o:p></o:p> The mahat-tattva is real but temporary. <o:p></o:p> <o:p></o:p> In Goloka-Vrndavana/Vaikuntha, the actions, thoughts and dreams of the marginal living entity or devotee's are all real, are all on the same level of reality. The highest and nature expression of the marginal living entity is as theit nitya-siddha-svarupa devotional body as already explained. This is hard for us to understand from our present dimensional platform of consciousness in the mahat-tattva because we are governed by the divided eternal presents that manifests as past, present, future, decay and forgetfulness while our secondary consciousness (nitya-baddha jiva-sakti) is restricted to the mahat-tattva. On the absolute level every dream and thought is as real as ones deeds. Even in the heavenly planets within the mahat-tattva, where ones life force (nitya-baddha jiva-sakti) is confined to an ethereal body in a sub-space dimension of the mahat-tattva, ones thoughts and deeds are on an equal footing. The heavenly realm or atmosphere is completely different from our secular condition on this gross material planet where the ethereal or subtle body that houses the jiva consciousness, is further restricted and restrained by a biological vessel.<o:p></o:p> <o:p></o:p> So how are we to understand that our dreams are also real and transmitted as the nitya-baddha conscious state or living force we call the jiva-sakti?

Narada Muni, the greatest of all devotees, came to see Krsna in a solitary place and began to talk with Him. "My dear Lord Krsna," he said, "You are the unlimited Supersoul, the supreme controller of all mystic powers, the Lord of the whole universe, the all-pervading Personality of Godhead. You are the resting place of the cosmic manifestation, the master of all the devotees and the Lord of everyone. My dear Lord, as the Supersoul of all living entities, You remain concealed within their hearts exactly as fire remains concealed in every piece of fuel. You are the witness of all the activities of the living entities, and You are the supreme controller within their hearts. You are self-sufficient; before the creation, You existed, and by Your energy You have created the whole material universe. According to Your perfect plan, this material world is created by the interaction of the modes of nature, and by You they are maintained and annihilated. Although You are unaffected by all these activities, You are the supreme controller eternally. My dear Lord, You have advented Yourself on the surface of this world just to kill all the so-called kings who are actually demons. These hobgoblins are cheating people in the dress of the princely order. You have advented Yourself to fulfill Your own statement that You come within this material world just to protect the principles of religion and annihilate unwanted miscreants. My dear Lord, I am therefore sure that the day after tomorrow I shall see demons like Canura, Mustika and the other wrestlers and elephants, as well as Kamsa himself, killed by You. And I shall see this with my own eyes. After this, I hope I shall be able to see the killing of other demons like Sankha, Yavana, Mura, and Narakasura. I shall also see how You take away the parijata flower from the kingdom of heaven, and how You defeat the King of heaven himself. "My dear Lord," Narada Muni continued, "I shall then be able to see how You marry princesses, the daughters of chivalrous kings, by paying the price of ksatriya strength." (Whenever a ksatriya wants to marry a very beautiful and qualified princess of a great king, he must fight his competitors and emerge victorious. Then he is given the hand of the princess in charity.) "I shall also see how You save King Nrga from a hellish condition," said Narada Muni. "This You shall enact in Dvaraka. I shall also be able to see how You get Your wife and the Syamantaka jewel and how You save the son of a brahmana from death after he has already been transferred to another planet. After this, I will be able to see You kill the Paundraka demon and burn to ashes the kingdom of Kasi. I will see how You kill the King of Cedi and Dantavakra in great fights, on behalf of Maharaja Yudhisthira. Besides all this, it will be possible for me to see many other chivalrous activities while You remain in Dvaraka. And all these activities performed by Your grace will be sung by great poets for all time. And at the battle of Kuruksetra You will take part as the chariot driver of Your friend Arjuna, and as the invincible death incarnation, eternal time, You will vanquish all belligerents assembled there. I shall see a large number of military forces killed in that battlefield. My Lord, let me offer my respectful obeisances unto Your lotus feet. You are situated completely in the transcendental position in perfect knowledge and bliss. You are complete in Yourself and are beyond all desires. By exhibiting Your internal potency, You have set up the influence of maya. Your unlimited potency cannot even be measured by anyone. My dear Lord, You are the supreme controller. You are under Your own internal potency, and it is simply vain to think that You are dependent on any of Your creations. "You have taken birth in the Yadu dynasty, or the Vrsni dynasty. Your advent on the surface of the earth in Your original form of eternal blissful knowledge is Your own pastime. You are not dependent on anything but Yourself; therefore I offer my respectful obeisances unto Your lotus feet." Narada Muni wanted to impress upon people in general that Krsna is fully independent. His activities, such as His appearance in the family of Yadu or His friendship with Arjuna, do not necessarily oblige Him to act to enjoy their results. They are all pastimes, and for Him they are all play. But for us they are actual, tangible facts. After offering his respectful obeisances to Lord Krsna, Narada Muni took permission and left. After He had killed the Kesi demon, Krsna returned to tending the cows with His friends in the forest as though nothing had happened. Thus Krsna is eternally engaged in His transcendental activities in Vrndavana with His friends, the cowherd boys and gopis, but sometimes He exhibits the extraordinary prowess of the Supreme Personality of Godhead by killing different types of demons. Later that morning Krsna went to play with His cowherd boy friends on the top of the Govardhana Hill. They were imitating the play of thieves and police. Some of the boys became police constables, and some became thieves, and some took the role of lambs. While they were thus enjoying their childhood pastimes, a demon known by the name of Vyomasura, "the demon who flies in the sky," appeared on the scene. He was the son of another great demon named Maya. These demons can perform wonderful magic. Vyomasura took the part of a cowherd boy playing as thief and stole many boys who were playing the parts of lambs. One after another he took away almost all the boys and put them in the caves of the mountain and sealed the mouths of the caves with stones. Krsna could understand the trick the demon was playing; therefore He caught hold of him exactly as a lion catches hold of a lamb. The demon tried to expand himself like a hill to escape arrest, but Krsna did not allow him to get out of His clutches. He was immediately thrown on the ground with great force and killed, just as an animal is killed in the slaughterhouse. After killing the Vyoma demon, Lord Krsna released all His friends from the caves of the mountain. He was then praised by His friends and by the demigods for these wonderful acts. He again returned to Vrndavana with His cows and friends. Thus ends the Bhaktivedanta purport of the Thirty-seventh Chapter of Krsna, "Killing the Kesi Demon and Vyomasura."

The following is a pastime (Lila) of the great sage Narada-Muni that took place walking with Krishna outside the walls of Dwarka in Goloka-Vrindavan. Krishna was about to teach Narada a valuable lesson about the powerful effects of Maya (forgetfulness) Narada Muni, a great Devotee of Lord Krishna, was once walking outside the perimeter of Dwarka (one of Krishna’s great Palaces) with the Lord. As they walked, Narada asked Krishna, “How is it one can forget such a beautiful place as Goloka-Vrndavan? ‘How could a devotee forget Krishna and end up in the temporary material world in an ethereal (heavenly) or biological (earthly) body?” Narada looked at Krishna in total ecstasy and bliss wondering how anyone could leave such beauty. He was confused, as he new the material universe was full of souls, who all were previously with Krishna in their only genuine eternal form that is perpetually endowed with an imperishable identity, personality and individuality, who did exactly that – forgot Krishna and their own real identity by turning their back on Him and manufacturing so many counterfeit identities, personalities and forms outside of Goloka-Vrindavan within the temporary material universe, how could this happen? As they walked through the forest, a young girl caught Narada’s attention; she was struggling to carry two buckets of water near a well. Out of pity, Narada went over and offered his helping hand to the struggling girl; she gladly accepted his offer, as she was exhausted. Gladly and compassionate Narada Muni carried the two buckets of water and proceeded to the girls’ destination at a nearby Village. On the way there, the simplicity and innocents of this beautiful young girl was so sweet and captivating that Narada was speechless in her association. She broke the silence by explaining she was the daughter of the Village elder and her father was a great leader and devotee of Krishna. Narada, however was so captivated by the girl’s sweet voice, flowing long hair and colourful sari, he was not listening. He was totally dumbfounded in her presents. When they arrived at the Village, the girl introduced her new friend to her father. He was very impressed by Narada’s qualities, and thought this man must be a great devotee of Lord Krishna. He immediately further thought ‘what a nice husband this young man would make for my daughter’ The Village elder felt obligated to reward Narada for his service. All the Villagers gathered around thinking Narada must be a great Sage and suggested the best reward for him was the village elder’s daughter in marriage. Narada Muni was so attached and comfortable with the girl that he accepted the offering! The wedding day arrived and everyone in the surrounding area came. The Village Brahmin’s (priests) performed the fire yajna (purification ceremony) and many gifts were given. After the marriage Narada and his new wife settled in performing various duties. Narada eventually became the Head Master of the Gurukula (school). In due course his wife fell pregnant with their first child. A boy was born and the Village was ecstatic, celebrating late into the night. As time went on, Narada’s happiness increased being with his family and living in the Village, he never had a worry in the world. Over the years he was bestowed another six children. He enjoyed watching them grow, becoming educated and playing sporting games with them. All his children were adorned with beautiful qualities. Twenty years had passed, his father in-law, the Village elder, passed away suddenly due to illness; everyone was saddened and would only accept Narada as the new Village elder. Many more years passed and he eventually gave permission to a young boy to marry his daughter. Everything was so perfect, so peaceful. Narada was totally satisfied with his wife, children, grandchildren and all the wonderful people in the Village. Then one day an enormous storm came to the Village, pelting heavy rain with strong winds that destroyed houses. Narada decided he must immediately evacuate the Village, but it was too late, flooding had made it impossible to escape. The storm became more intense, the water level was rising fast and raging torrents destroyed everything in its path. Narada frantically searched for his wife, children, grandchildren and friends, He found himself trapped on a plank of wood in the raging torrents looking everywhere through the hail, wind and ragging water for his wife, but new she must have been washed away by the flood. His son in law and daughter also found a plank of wood attempting to ride out the storm however, it only got worse and they eventually lost their footing and also perished. Then to Narada’s amazement he saw two of his young grand children high up in a tree holding on to dear life. Narada reached out to them screaming, “Just hold on to me, give me your hand and I will save you!” They reached out and at the same time a huge wave overpowered all of them, frantically Narada searched through the water screaming out for his grandchildren, but they also had perished. He continued calling out, “Don’t leave me, just hold on somehow, don’t leave me!” Then he also perished in the flood. At that exact moment, Narada felt a tap on the shoulder, he slowly opened his eyes still lamenting and wanting to be with his family. He found himself sitting against a well; again Narada yelled out in bewilderment, “Where is my family?” Then realized the tap on the shoulder was from Krishna standing next to him. Krishna laughed and said, “You wanted to know how powerful Maya (forgetfulness) was, so I showed you. You have been sitting against that well for no more than a moment!” Coming to his senses, Narada says to Krishna, “You mean all that experience, my wife, my children, my friends, my wealth, my fame, my followers, the Village, was a dream?” Krishna replies, “No, it is all real but everything outside my Kingdom is impermanent, your entire experience was a lesson to show you how easy it is for a devotee in Goloka-Vrindavan, who is eternally liberated, until they choose not to be as you have just done, to be captivated by Maya (forgetfulness and illusion) and fall to a temporary body of forgetfulness birth, disease, old age short memory and death to experience the impermanent nature that exists only within My material universe outside My Eternal abode of Goloka Vrindavan/Vaikuntha. In My Perpetual Spiritual Universe, there is no death, however as soon as you chose to forget Me and help the girl, you were immediately transferred to My material universe and experienced the fleeting forgetful nature of the transitory universe, including death by drowning. This is because you were attached to something other than loving devotional service to Me; (Krishna or God) you chose to turn your back on me just for a moment to help the young girl and became captivated by your own selfless compassion to help her, so much so you forgot Me! That moment seemed like a lifetime. Genuine selflessness is doing everything for My pleaser and you, along with others, simply become inattentive. Many of my devotees experience this illusion like you have as Lila (pastime), so I can teach them a valuable lesson however, others who turn their back on me and become attracted to the flicking beauty of Maya, can remain in the material universe forgetting their true form, identify, personality and individuality for almost what appears to be an eternity, transmigrating through many millions of counterfeit bodies in their search for so called happiness. Enough is never enough in the material universe. In the material world, this is like chasing after a mirage in the desert that only appears real, but in reality is only an illusion. The impermanent universe is both real and an illusion because it is transitory. This is what temporary ethereal (heavenly or hellish) and biological (earthly) bodies in the material universe are like, they all end in disappointment because they fade away because everything one has accumulated and worked so hard to achieve is lost and ultimately forgotten – everything just fades in material time. Conditioned souls who are trapped in the material universe experience that ‘moment of being away from my Kingdom’ as billions upon billions of life times in billions of different bodies that seem like an eternity, so much so, many foolishly come to believe the Impersonal inactive effulgent Brahmajoyti, or bright light, which is the motionless effulgence of trillions of individual jivas surrounding My body, is the starting and ending point of their existence. All of them have forgotten their real form and relationship with Me in Goloka-Vrindavan This is very difficult to understand without My favour because it is very complicated for you to understand the eternal stage on which all this illusion within the impermanent material universe is unfolding. In actual fact, all of those jivas were once like you and had a personal intimate relationship with Me in Goloka-Vrindavan, they still do, but have temporally forgotten. As in your case of sitting against the well and captivated by absent-mindedness just for a moment, the consciousness of those who choose to leave My Personal abode and their real form, identity, personality and individually have also become forgetful, leaving behind their original form, just as you did Narada, in Goloaka-Vrindavan. On leaving your true identity you then fabricate numerus counterfeit forms, identities and personalities like one does in a dream at night. Some in this way transfer their consciousness to the material universe, as your consciousness had just experienced, to pursue their self intereset and turn their back on Me. In actual fact there is no beginning or ending point of the jiva, this Impersonal conclusion by some lost souls, which includes many learned Vaisnavas and caste Goswamis (My devotees), have miss understood their eternal relationship with Me that is always there in Goloka-Vrindavan, even if they have forgotten. Their idea that the soul originates from the Brahmajoyti is due to the long association they have had within many fleeting bodies within the temporary universe, being trapped within forgetfulness and sensual identity and association for so, so long, that they have forgotten their original form, identity, personality individuality and selfless devotional love in their eternal relationship with Me as you, Narada, have just done by choosing to forget Me. Even a great devotee like you should never underestimate the choice to forget Me, you are marginal and that is your right if you choose however, once under the spell of My maha-maya, you became illusioned and believed the village was your home forgetting your geniun home here in Goloka. What is Maya? Maya: - forgetfulness, illusion, ‘that which is not’, a personality who controls the impermanent energy, i.e., the ethereal (heavenly and hellish) and biological (earthly) container the soul manifests, as well as the mental delusions suffered by the forgetful jiva after leaving the Kingdom of God. Maya’s duty is to make sure no one disturbs Krishna by offering the aspiring devotees wealth, riches, beauty (female or male), and knowledge of the celestial technological heavenly realms and technologically earthly realm as a test to see what one really wants". Human civilizations throughout the centuries have repeatedly attempted to build a permanent existence as well as prepare their present bodies with wealth and belongings to take with them into a heavenly ‘after-life’ where they believe they will live forever, why this is not possible in this temporary world will be fully explained in this thesis. From the beginning of time, so many cultures have tried to prepare, with their inherent instinctual belief in an after life, to enter a Perpetual Kingdom of God. They unfortunately mistakenly come to believe that this transitory universe, with its heavenly rewards, is their real home (Explained later when explaining the heavenly planets within the interim creation in higher levels of the material universe existing in a non-biological sub-space dimension). All things must pass The attempt to achieve happiness, love and sensual pleasures in an impermanent atmosphere will, in due course, frustrates an intelligent human being because; in the end, all they have worked so hard to build up over their lifetime is all taken away. Whatever material acquisitions built up over their lifetime eventually wears out and erodes away. Ultimately they loose everything anyway as forgetfulness, disease, old age and death over comes them. The phenomenon of death, also known as ‘forgetfulness’, is an abnormal state the jiva or individual life force is overcome by while traveling in and identifying with the outward biological human bodily garment or vehicle while contained in the temporary universe. The attempt to build a perpetual blissful home on earth in a biological body, or in heaven in a non-biological ethereal body is not possible because everything eventually breaks down and fades away in the impermanent material universe. Even in the heavenly planets, that are rewards for Jains, Buddhists, Christians, Muslims, Jews and most branches of Hinduism, due to their performance of penance and austerity, exists only a temporary celestial manifestation within the boundaries of the material universe where one can live for thousands of years but also must pass on. Only jivas who fall from the Brahmajoyti, having first originally previously first fallen from Vaikuntha or Goloka-Vrindavan long, long, long before they mistakenly accepted the Impersonal Brahmajoyti as their origins, have to start their active existence from the beginnings of biological life. Only after billions of life times, do they unfortunately make their way to the Brahmajoyti. They do not know or remember how they were introduced or originally fell from Goloka-Vrindavan/Vaikuntha to the temporary universe in the first place and foolishly believe the Brahmajoyti is both the source of their existence and liberation. Unfortunately the separation of the individual jiva from Krishna’s Personal abode has been so long a period of time they foolishly believe their origins are the Brahmajoyti. These jivas, who think they have originated from the Brahmajoyti, first manifest an ethereal body that stays with them for as long as they exist in the impermanent universe. From that ethereal body all other insubstantial and biological forms are projected. Coming from the Brahmajoyti means these embodied jivas have to start their active existence from the most basic form of life first attained after leaving that effulgent light. From there the now embodied jiva has to go through the billions of biological bodily mapped out by evolution until the human body is again attained. It must be made clear this extremely lengthy process is only for the jivas who have previously merged there identity, individuality, personality and form into a minute spark of individual living light and therefore have entered or merged themselves (individual spark) into the brightness of the Impersonal Brahmajoyti, have to start off at the very basis of biological life when they again re-emerge from their Impersonal slumber. Impersonalism is a very dangerous philosophy to follow and is often referred to by devotees of Krishna as Spiritual suicide. The Impersonal effulgence or Brahman is where unlimited other ‘inactive jivas’ exist and vibrate their form impersonally as individual living sparks of light that collectively make up what is also known as the Impersonal Nirvana. All of them who enter the Brahmajoyti, except for some rare Impersonalist yogis, have to start at scratch (entering the body of a microbe) when they eventually desire activity and fall out of that Impersonal sense of oneness. Followers of Lord Buddha and the Jains practice sever penance and austerities attempting to free themselves from karma. Their austerity however, has the side effect of accumulating pious karma that allows them entry into the heavenly planets. These higher dimensional supernatural worlds, known as the heavenly planets, exist in sub-space which are a insubstantial manifestation of the temporary material energy where the ethereal non-biological body, that is temporary but not material (lifeless energy), contains the eternal jiva or soul and resides separate encased in the ethereal living body apart from that lifeless sub-space-matter that the sub-space heavenly and hellish planets are made of. In this thesis it should be made clear the words material and matter is lifeless substance or energy. In other words we do not live in a material body but rather we live in an ethereal body or vessel that further creates a biological covering. Matter and material refers to the lifeless by products left over by the embodied jivas once they vacate the biological body. Both the jivas ethereal bodies or containments and the surrounding sub-space lifeless material energy are not generally perceived by the embodied ‘jivas projected biological containments’ that the ethereal body eventually manifests as a further extension of the ethereal body. The biological restraint or body covers the ethereal body and resides in a dimension like our earthly planet that is called secular space that is far more gross and solid than sub-space matter however, both realities are material where as the ethereal body and its extended biological body are not material. The ethereal body in material sub-space is also called the supernatural-realm; where as the biological containment in secular-space is called the natural-realm. Both the natural and the supernatural are not spiritual; they are different dimensions within the material realm.

Threading elephants through the eye of a needle A lesson from the travels of Narada Muni One day Narada Muni-a famous, pure devotee of the Lord who has the power to travel at will anywhere within the material and spiritual worlds-was on his way to see the Supreme Person face to face in His kingdom. Before he left for God's kingdom, he came upon a mystic yogi who had been undergoing severe austerities and penances for many years, trying to achieve perfection in mystic yoga. Upon seeing Narada Muni, the yogi sensed that he was a great spiritual person, and asked Narada who he was. Narada Muni replied, "I am Narada Muni. I am on my way to see the Supreme Person" The yogi paid his respects and then asked Narada Muni, "Could you please do something for me? When you see the Lord, could you ask Him when I will be liberated from the wheel of birth and death?" Narada Muni agreed and went on his way. He then came upon a humble cobbler who lived under a tree. As soon as the cobbler saw Narada Muni, he stood up to pay his respects. He then asked Narada Muni, "You seem like a saintly person. Who are you? What is your business?" Narada Muni replied, "I am Narada Muni and I am on my way to see the Supreme Lord." The cobbler was very excited to hear this, and he asked Narada Muni, "Could you please do a favor for me? Could you ask Him when I will be liberated from the wheel of birth and death?" Narada Muni consented and went on his way. Narada Muni saw the Supreme Lord, and when he was just about ready to leave said, "Oh, yes, one more thing. There is a mystic yogi and there is a cobbler. Both of them want to know when they will be liberated." The Supreme Lord said, "You can tell the yogi that he will be liberated only after one hundred lifetimes. And you can tell the cobbler that his present body will be his last. He will be liberated because he is My pure devotee." Feeling very happy, Narada Muni was about to leave when the Lord said, "Oh, yes, one more thing-they will both ask you what I was doing when you saw Me. Tell them that I was threading elephants through the eye of a needle." Narada Muni then returned to the material world and first came upon the mystic yogi. The mystic yogi immediately asked Narada, "Did you see the Supreme Lord, and did He say when I would be liberated from this miserable material world? I've been engaging in so many penances and austerities. Obviously I deserve to be liberated quite soon. After all, I'm a very advanced yogi now. I'm a great mystic." Narada Muni replied, "The Supreme Lord stated that you are very fortunate and you will be liberated after one hundred lifetimes." The mystic yogi, extremely angered, expressed his doubt that this could be possible, saying, "I can't believe you. I don't even know if you really are the great Narada Muni. Tell me, if you really saw the Supreme Lord, what was He doing when you saw Him?" Narada Muni said, "He was threading elephants through the eye of a needle." The yogi then laughed, saying, "That's ridiculous. Now I know for sure that you are simply a charlatan, you never saw the Supreme Lord at all. No one can thread elephants through the eye of a needle. I should have known you weren't really Narada Muni." Narada Muni continued on his journey and came upon the cobbler, who very humbly, respectfully, and expectantly greeted Narada Muni. "Did you see the Lord? Did you see the Lord? When did He say I would be able to come to Him?" Narada replied, "The Supreme Lord said that this body will be your last. Upon leaving this body, you will go to Him. You will not have to take on any more material births because you are His pure devotee. Your love for Him is unflinching." The cobbler was very happy upon hearing this, and out of sincere inquiry, wanting to hear about the activity of the Person whom he loves, asked Narada, "When you saw my Lord, what was He doing?" Narada Muni replied, "He was threading elephants through the eye of a needle." Upon hearing this, the cobbler jumped with joy and began dancing and chanting the names of the Lord, crying tears of love, sometimes falling on the ground, sometimes dancing. Astonished, Narada Muni asked him, "My dear friend, do you not consider that it is inconceivable that the Lord could be putting elephants through the eye of a needle?" And the cobbler, who lived under a banyan tree, picked a fruit off the ground, opened it, and said to Narada Muni, "My dear Narada, there are countless thousands of these little fruits that fall off this banyan tree. And in each of these fruits you will find there are hundreds and hundreds of little seeds. And in each of these little seeds the Supreme Lord has placed a giant banyan tree. For the Supreme Lord, nothing is inconceivable. He is truly wonderful."

Srila Bhaktisiddhanta Sarasvati, the Spiritual Master of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, substantiates the fact that all living entities were originally “attendants in Krishna’s sports” in Goloka-Vrndavana, the eternal Kingdom of God/ Krishna. <o:p></o:p> <o:p></o:p> Srila Bhaktisiddhanta Sarasvati Thakur, - “It is the jivas who are the attendants in His [Krsna’s] sports. They become attached to matter, having deviated from their own essential nature as the result of their desire for enjoyment. But when again the soul of a jiva gains true wisdom of the transcendental region of God, he begins to get back his pure essential nature gradually”. [shri Chaitanya’s Teachings, p. 323]<o:p></o:p> <o:p></o:p> The correct understanding of siddhanta is based on personalism because Brahman is not only held together by form it is form. All so-called marginal sparks are eternally endowed with an original perpetual bodily form that is always serving the Supreme Bodily Form who is the cause and maintainer of all creation. Nitya siddha perpetual body and the inferior nitya baddha dreaming consciousness are the two features of every marginal living entity.<o:p></o:p> <o:p></o:p> "That Absolute Truth is personal. The jivas are part of that Absolute Truth, and they are also all personal. They have fallen from a personal relationship with the Supreme Lord in the spiritual world. It is only upon this foundation that the enlightenment of the world can precede, culminating in the establishment of a truly impressive edifice. Transformational love of God, the personal philosophy of Krishna consciousness, needs to be put firmly in place from the very beginning". Bhakta Eric Johansonedited by Sriman Kailasa Candra dasa<o:p></o:p> <o:p></o:p> Svarupa Damodara Swami: The spirit soul must necessarily have a body, either spiritual or material.<o:p></o:p> <o:p></o:p> Srila Prabhupada: He has got already spiritual body. Material body is his covering. It is unnatural. Real body is spiritual. Just like your coat, this is unnatural. But your real body is natural. Otherwise how transmigration is possible? I am accepting different unnatural bodies. Unnatural means to my constitution. My real constitutional body is servant of Krsna. So, so long I do not come to that position, I remain servant of nature and I get so many bodies. . <o:p></o:p> Paramahamsa: But ultimately if we come to Krsna, there’s no return. But nevertheless, Jagai, and..., the two gatekeepers, they returned?<o:p></o:p> <o:p></o:p> Srila Prabhupada: There is return, that is voluntary. Return there is.<o:p></o:p> <o:p></o:p> Paramahamsa: If we want.<o:p></o:p> <o:p></o:p> Srila Prabhupada: Yes.<o:p></o:p> <o:p></o:p> Paramahamsa: So we can come to the spiritual world and return?<o:p></o:p> <o:p></o:p> Srila Prabhupada: Yes.<o:p></o:p> <o:p></o:p> Paramahamsa: Fall down?<o:p></o:p> <o:p></o:p> Srila Prabhupada: Yes. As soon as we try, "Oh, this material world is very nice,Yes," Krsna says, "yes, you go." Just like nobody is interested in Krsna consciousness. Do you think everyone is interested? <o:p></o:p> <o:p></o:p> Srila Prabhupada: So they want to enjoy this material world. Otherwise what is the meaning of free will? Every living entity has got a little free will. <o:p></o:p> <o:p></o:p> Srila Prabhupada: Krsna is so kind, He gives him opportunity, "All right, you enjoy like this." Just like some of our students, Krsna conscious, sometimes go away, again come back. It is free will, not stereotyped. <o:p></o:p> <o:p></o:p> Srila Prabhupada: Just like one goes to the prisonhouse, not that government welcomes, "Come on. We have got prisonhouse. Come here, come here." He goes out of his free will; again comes out, again goes. Like that. Krsna-bahirmukha hana bhoga vancha kare, nikata-stha maya tare japatiya dhare. <o:p></o:p> <o:p></o:p> Srila Prabhupada: The police is there. Just like the police car was there. We have nothing to do with it. But if you do anything criminal, immediately you will be arrested, under police custody. The maya may be there, but maya captures him who is not a devotee of Krsna. That’s all. Therefore, mam eva ye prapadyante mayam etam taranti te: "Anyone who surrenders unto Me, maya does not interfere anymore."<o:p></o:p> <o:p></o:p> Paramahamsa: So our desire to enjoy, we achieve these bodies; and our desire to achieve Krsna brings us to our natural position. Srila Prabhupada: Yes. (Morning Walk At Cheviot Hills Golf Course--May 13, 1973, Los Angeles) <o:p></o:p> <o:p></o:p> "When you are free from the conception of gross and subtle bodies and when your senses are free from all influences of the modes of material nature, you will realize your pure form in My association. At that time you will be situated in pure consciousness." (Srimad Bhagavatam 3.9.33) <o:p></o:p> <o:p></o:p> Srila Prabhupada: In the Bhakti-rasamrta-sindhu it is said that a person whose only desire is to render transcendental loving service to the Lord is a free person in any condition of material existence. That service attitude is the svarüpa, or real form, of the living entity. Lord Sri Caitanya Mahaprabhu, in the Caitanya-caritamrta, also confirms this statement by declaring that the real, spiritual form of the living entity is eternal servitorship to the Supreme Lord." <o:p></o:p> <o:p></o:p> Srila Prabhupada: The constitutional spiritual identity (svarupa) and function of the soul is that it is an eternal servant of Krishna. That is the essential characteristic of the soul not the specific rasa (shanta, dasya, sakhya, vatsalya, madurya). Therefore one should always cultivate devotional service to Krishna beginning from regulative vidhi-marga then one's raga-marga (5 rasas) will develope properly without any separate endeavor. Because raga-marga is on the perfectional uttama-adhikari devotional platform it should never be done presumptuously or immaturely. <o:p></o:p> <o:p></o:p> Srila Prabhupada: "It is the living entity’s constitutional position to be an eternal servant of Krsna because he is the marginal energy of Krsna and a manifestation simultaneously one and different from the Lord, like a molecular particle of sunshine or fire. Krsna has three varieties of energy." <o:p></o:p> <o:p></o:p> Srila Bhaktivinoda Takura “However, because of contact with matter, the imprisoned soul loses the memory of his original spiritual form in Vaikuntha. . . material rasas are perverted reflections of the soul's original spiritual rasas.” - Prema-pradipa, p. 83 <o:p></o:p> <o:p></o:p> Srila Prabhupada: “Actually, the living entity is originally the spiritual part and parcel of the Supreme Lord, but due to his rebellious nature, he is conditioned within material nature. It really does not matter how these living entities or superior entities of the Supreme Lord have come into contact with material nature. The Supreme Personality of Godhead knows, however, how and why this actually took place.” Bhagavad-gita, 13.20, purport<o:p></o:p> <o:p></o:p> Srila Prabhupada: "Each and every living entity is originally attached to a particular type of transcendental service, because he is eternally the servitor of the Lord". - Srimad Bhagavatam 3.9.11, purport The terms nitya-siddha-svarupa or jivatma-vigraha body is the full expression of the marginal living entities individual personalty and identity in ones original Krishna Conscious position eternally serving Krishna. On the other hand there is the alternative conscious condition of the marginal living entity, acknowledged as the secondary conscious state of the self, known as the nitya-baddha bodiless consciousness. <o:p></o:p> This secondary conscious transmission of the marginal living entity is also known as the jiva-tattva, jiva-s’akti’ jiva-tatastha, jiva-prakriti etc depending on the conditional state of ones extended secondary consciousness one is ‘dreaming’ in. Such terms, even though unfamiliar to many of us, are just another way to describe the secondary nitya-baddha conscious condition that we always simultaneously have parallel to the perpetual superior side of our marginal identity. In this way ones original nitya-siddha-svarupa body is always serving Krishna in Goloka-Vrndavana/Vaikuntha even if we are unaware of this fact due to our absorption in the nitya-baddha dreaming conscious condition, which can only function in the mahat-tattva. The words atma (soul) vigraha (bodily form) is only establishing that the soul/jiva has an eternal imperishable body we call the nitya-siddha or svarupa body that is eternally Krishna Conscious in an atmosphere where no past or future exists because everything is in the perpetual present, as the Brahma Samhita teaches us. The nitya-siddha-svarupa body (eternally in the imperishable present atmosphere of Goloka devoid of past and future) and the nitya-baddha (eternally conditioned in a temporary perishable atmosphere divided into past, present and future) sub-conscious bodiless state are the two characteristics of every marginal living entity. It is important to understand that the nitya-siddha-svarupa transcendental Krishna Conscious body is perpetually the original bodily form of the marginal living entity, where as the nitya-baddha consciousness has no bodily form until it is provided one by Maha-Vishnu within the mahat-tattva

The beautiful Srimad Bhagavatam (or Vedic text called the Bhagavat-Purana) teaches us that the perpetual Kingdom of Radha and Krishna, known as Krishna-Loka or Goloka-Vrndavana, is the original source of all creation and all living entities which areal eternal sevoteesof Lord Krishna. This central planet further radiates a living effulgence of living entities (devotees) that encircles the Goloka-Vrndavana Planet with the imperishable Vishnu-Loka or the Vaikuntha Planets Krishna’s innumerable (countless) expansions of Vishnu and Lakshmi reside, along with their infinite number of devotee’s (known as Krishna’s marginal potency or individual bodily servants) that takes up the entire 100% of the Lords creation. <?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> <o:p></o:p> In Krishna’s phenomenal Spiritual universe, that is also known as the Brahmajyoti, sometimes a dark cloud (material creation or mahat-tattva jada-jagat- lifeless world) appears in one corner of the Spiritual Sky. This cloud is initially devoid of life, built by the gigantic Maha-Vishnu to accommodate the independent dreams, thoughts and desires of 25% of the nitya-siddha devotees who choose to live in their extended dreams that ignores both Krishna and their own authentic perpetual body they serve Krishna as. This why the Goloka-Vrndavana/Vaikuntha aspect of the Spiritual Sky has always 100% or all of the marginal living entities in their original svarupa Krishna Conscious body which is the full expression of their marginal identity, individuality and personality. <o:p></o:p> <o:p></o:p> Generally when Maha Vishnu creates the mahat-tattva or material creation, most of the inhabitants of Goloka-Vrndavana and Vaikuntha do not desire to enterHis perishable abode through their dreams because they choose to remain serving Krishna. Therefore, 75% of the marginal living entities ‘remain aware’ of their eternal nitya-siddha-svarupa bodily (vigraha) form that is forever in the immortal Spiritual Sky which is the sum total of the imperishable creation of Lord Krishna known as Goloka-Vrndavana and Vaikuntha. <o:p></o:p> <o:p></o:p> The dark imperishable cloud on the other hand, that every so often appears in one corner of the Spiritual Sky, caters for the un-Godly and non-devotional dreams, desires and thoughts of about or up too 25% marginal vigraha devotees in Goloka-Vrndavana or Vaikuntha. <o:p></o:p> <TABLE id=fullSizeContainer><TBODY><TR><TD id=fullSizeCell></TD></TR></TBODY></TABLE><TABLE id=fullSizeContainer><TBODY><TR><TD id=fullSizeCell></TD></TR></TBODY></TABLE> In the corner of the painting above, one can see the less significant and smaller mahat-tattva unpreserved cloud, also in that Spiritual Sky (perishable material universe only 25% of creation) As explained that dark cloud is nothing other than the rebellious dreams, thoughts, desires and impersonal escape of just a few of those eternal bodily personalities (jivatma-vigraha or nitya-siddha-svarupa devotee’s) due to their desire not to be with Krishna as their devotional form or body. Such unfaithful dreams, thoughts and desires (svapna-sthana - dreamlike condition)are projected or transmitted as a ‘secondary consciousness’ to that dark perishable cloud or mahat-tattva temporary material manifestation dream of Maha-Vishnu. <o:p></o:p> <o:p></o:p> Srimad Bhagavatam 6.1.49: “As a sleeping person acts according to the body manifested in his dreams and accepts it to be himself, so one identifies with his present body, which he acquired because of his past religious or irreligious actions, and is unable to know his past or future lives”.<o:p></o:p> <!-- Start - photoMetaData --> <!-- End - prevNextContainer --><!-- Square Ad --> The mahat-tattva’s innermost secrets revealed<o:p></o:p> As already expained, the marginal living entities in their nitya-baddha dreaming bodiless consciousness enters the dreams of Maha-Vishnu within the perishable and impermanent mahat-tattva (real but temporary from the nitya-baddha’s perspective or view of reality) and in the process, forgets the higher self of their marginal personality (nitya-siddha-svarupa body) however, on returning to their full Krishna Conscious svarupa body, the experience of billions of lives absorbed in material bodily costumes will be totally insignificant to the point that it never happened. <o:p></o:p> <o:p></o:p> Darkness cannot be left over in the presents of light because light dissipates all darkness<o:p></o:p> <o:p></o:p> In other words while there is light, darkness does not exist similarly when one is situated as their full potential Krishna Conscious nitya-siddha-svarupa body, the nitya-baddha consciousness does not exist. Therefore ones svarupa body is always Krishna Conscious and is always absorbed in serving Krishna and not even aware that their inferior nitya-baddha consciousness even exists because factually it does not exist if one is fully Krishna conscious. <o:p></o:p> <o:p></o:p> When ones nitya-baddha consciousness dissipates on its journey back to its nitya-siddha body origins, the nitya-baddha consciousness begins to fad as it its layers of self interested dreams desires and thoughts in the mahat-tattva (remember the nitya-baddha jiva-tattva is an bodiless consciousness) are replaced with Krishna Consciousness. When the nitya-baddha consciousness has been fully dissipated, that instance coincides with ones entrance into Vaikuntha and the simultaneous event where one becomes aware of their genuine nitya-siddha-svarupa rasa bodily personality and identity to the point they are concerned or even possibly remember that they had been in a dreaming condition in the first place. This is due to the perpetual concept of the ‘eternal present’ that is eternally devoid of past and future in Goloka-Vrndavana and Vaikuntha, beyond material time and space born from the existence of the phenomenon of past, present and future that can only exist in the mahat-tattva. <o:p></o:p> <o:p></o:p> Keep in mind when absolute knowledge is realized, all the ethereal and material bodily vessels within the mahat-tattva or material creation are not only counterfeit bodies or vehicals the nitya-baddha (jiva/soul) consciousness is provided with by Maha-Vishnu with, but also are ‘posts’ or ‘rented costumes outfits worn in Maha-Vishnu’s stage drama of material existence’ where the nitya-baddha consciousness wears to act out the already conceived part according to the script (dream) of Maha-Vishnu that eternally exists already as part and parcel of His maha-tattva creation. In other words such costumes worn by the visiting nitya-baddha consciousness are always there in blue print every time the mahat-tattva is re-created by Maha-Vishnu after its annihilation because He sees all past, present and future in the perpetual present. This is what Krishna showed Arjuna and he was fearful of the what he saw, he saw the entire creation from its beginning, middle and end, It must be clearly understood that the perpetual present exists in the entire Spiritual Sky that includes the mahat-tattva except within the mahat-tattva the eternal presents is divided up into past, present and future that ‘appears’ to have a decaying effect on all ethereal and biological bodies and their surroundings, its all real but temporary. Like frames in a movie film where each frame always exists together and at the same time as a part of the over all film canister or cylinder similarly, the material ethereal and biological costumes always exist from its birth, to youth, middle age and death. Each step of the vessel or body is like the frame in the film canister and that canister is compared to the the mahat-tattva. Just like a film is made up of frame by frame pictures, the bodily costume and their surrounding that are both decorations and ornaments that are part of the mahat-tattva, are also divided into frame by frame realities that are within the perpetual blue-print of the mahat-tattva that the nitya-baddha consciousness simply passes through. The facilities or bodily costumes and their entire pathway from birth to death, is provided by Maha-Vishnu. We are simply passengers in in His bodily creations playing out His dreams that simitaniously are also our dreams that cannot be fulfilled without the provisions of Maha-Vishnu.

His Divine Grace A.C. Bhaktivedanta SwamiPrabhupada (above) founder of the International Society for Krishna Consciousness (I.S.K.CON) is the most recent maha-bhagavat of the Gaudiya Vaishnava parampara (disciplic succession). Therefore, he remains the bonafide representative of all those previous Acharyas. Srila Prabhupada’s conclusions on all points of siddhanta are non-different from the disciplic succession. In other words, if anyone can definitively tell us what the conclusion of the previous acaryas was, it is His Divine Grace A. C. Bhaktivedanta Swami Srila Prabhupada. <?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> Srila Prabhupada also wanted the traditional system of 'parampara' or disciplic succession to continue after his departure form this world. Although Srila Prabhupada made it very clear that he would always remain the under-Acharya and primary instructing spiritual master for the whole society, in the future there would be many initiating spiritual masters who would accept disciples on behalf of Lord Krishna and the disciplic succession.<o:p></o:p> <o:p></o:p> The ritvik idea that teaches that Srila Prabhupada wanted to continue as the only diksa guru for ISKCON after his departure from the world is rejected in this book. The false idea that his disciples were to take the role of substitutes and perform initiation ceremonies on his behalf, endorsing the new disciples as Srila Prabhupada's, is not what Srila Prabhupada wanted. This idea is possibly influenced by the Christian and Muslim belief that Jesus Christ or Mohammad is the only representatives and way to God who everyone must accept as their only saviour for liberation even though they had both long ago departed from this world. Srila Prabhupada on the other hand clearly wanted the long-established system of 'parampara' or disciplic succession to continue after his departure form this world. Although Srila Prabhupada made it very clear that he would always remain the Founder-Acharya and the most important instructing spiritual master for the whole society, in the future there would be many initiating spiritual masters who would accept disciples on behalf of Lord Krishna and the disciplic succession. The language ritvik-guru and ritvik-Acharya expressions simply do not exist in any Sanskrit dictionary or in any documented Vedic literature. <o:p></o:p> <o:p></o:p> The following book is a concluding confirmation as clearly explained by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, that the jiva/souls manifest originally and are perpetually contained by the eternal ‘present’ understanding of time within Gods eternal Kingdom as their bodily (vigraha) form that is an eternal servant of the Supreme Personality of Godhead Lord Krishna. Therefore the original residence of all living entities (marginal beings) is their original home Goloka-Vrndavana which is the imperishable Kingdom of God. <o:p></o:p> <o:p></o:p> All of Gods/Krishnas’ subsidiary or marginal living entities are represented by an original devotional bodily form (vigraha) that is eternally ‘in attendance’ in the Kingdom of God serving Krishna in the perpetual ‘present’ devoid of past and future and therefore never leaves Goloka-Vrndavana or Vaikuntha. This eternal bodily form that all marginal living entities have is called ones nitya (eternally situated) – siddha (imperishable perfection of ones marginal constitution as an eternally devotionally liberated Krishna Conscious individual) - svarupa (one's perpetual Krishna Conscious individual form, shape or body) that never leaves Goloka-Vrndavana. The ‘svarupa’ bodily form or ‘rasa’ relationsip one has with Krishna is who who one really is as they perpetually serve Krishna within His never ending pastimes, though within Goloka-Vrndavana ones rasa can change. Such intermit understanding can never be learnt on an academic level, they can only be realized by the grace of Srila Prabhupada (or his pure representative) and Krishna.<o:p></o:p> <o:p></o:p> The time and space that we experience in this material world (mahat-tattva) are completely different from time and space in Goloka-Vrndavana/Vaikuntha or the Kingdom of God.<o:p></o:p> <o:p></o:p> Material time is divided into three aspects - past, present and future. On the other hand in the Goloka-Vrndavana and Vaikuntha planets there is only the one exclusive ‘eternal presents’ beyond our material concept of time. Every experience in the Kingdom of Krishna (spiritual world) is everlastingly present within the rasa Lila realms of Krishnas pastimes which further means every marginal living entity has an eternal nitya-mukta or nitya-siddha body perpetually serving Krishna that they can realize if they choose to wake up from the material dream and go back home back to Godhead. <o:p></o:p> <o:p></o:p> Srila Prabhupada “The original home of the living entity and the Supreme Personality of Godhead is the spiritual world. In the spiritual world both the Lord and the living entities live together very peacefully. Since the living entity remains engaged in the service of the Lord, they both share a blissful life in the spiritual world. However, when the living entity, misusing his tiny independence, wants to enjoy himself, he falls down into the material world.” (Srimad-Bhagavatam 4.28.54, purport)<o:p></o:p> <o:p></o:p> Srila Prabhupada - “We are also expansions of Krishna’s form. These jivas, the living entities... Krishna is expanding in two ways, svamsa and vibhinnamsa. Svamsa means Vishnu. One extension, expansion, is just directly He Himself. And another expansion is separated from Him. That separated from Him (marginal) we are”. Srimad-Bhagavatam lecture 1.3.1-3 -- San Francisco, March 28, 1968 <o:p></o:p> <o:p></o:p> Lord Krishna or the Supreme Personality of Godhead is always the absolute truth with an all-attractive Vigraha or Bodily Form yet is also simultaneously everywhere personally and impersonally within His creation.Krishna is always as His beautiful Syamasundara form that never vacates from His Goloka-Vrndavana central abode yet is simultaneously manifested as unlimited four armed Vishnu Forms throughout the Vaikuntha planets. Both these abodes are the perpetual Kingdom of Krishna that exists in the eternal present devoid of past and future as the Brahma Samhita tells us. Vishnu and Lakshmi in the Vaikunthas where their devotees are in themood of servitorship and Radha Krishna in Goloka-Vrndavana where Krishna mood is more intermit with His devotees in the disposition of friendship and conjugal love. <o:p></o:p> <o:p></o:p> Even though Krishna is eternally in His central Goloka-Vrndavana Planet that resembles a lotus flower as shown above, He also resides as Vishnu in the surrounding Vaikuntha Planets.Krishna further expands Himself from His Sankarsana or Balarama bodily form to the sleeping Maha-Vishnu form who builds His own abode in one corner of the Spiritual Sky as shown above that is called the mahat-tattva or material creation.Maha-Vishnu is never affected by this dark cloud He has constructed in His corner of the Spiritual Sky (shown above) that exists in a completely different dimensional phenomenon of time and space than the Vaikuntha planets. In His mahat-tattva (jada-jagat- lifeless world) there is also eternal time however, it is divided by past, present and future which has the by-product phenomenon of impermanence, decay birth and death that does not exist in the perpetual ‘present’ in Goloka-Vrndavana or Vaikuntha (cid-jagat) which makes up the majority of the Spiritual Sky or Brahmajyoti. <o:p></o:p> <o:p></o:p> The original and eternal position of all living individuals, known as the marginal living entities is their perpetual rasa (devotional mood) nitya-siddha-svarupa body that is eternally serving Krishna in the ‘eternal present’ where there is no past or future as previously explained. This means there is also no decay, impermanence birth, disease, old age, death and forgetfulness in the perpetual Kingdom of God known as Goloka-Vrndavana and the Vaikuntha planets. If we are to correctly understand that we all originate from Goloka-Vrndavana/Vaikuntha, such realizations are only possible by the mercy of Srila Prabhupada and without his mercy one will never understand. Everything Srila Prabhupada said and wrote must be understood in the context of His books, lectures, morning walks and classes; this is the correct way to appreciate the criteria of guru, sadhu, and shastra.All interpretations of his teachings that fail these criteria of guru, sadu and shastra are to be considered bogus; therefore everything in this book is based very clearly on the teachings of His Divine Grace A.C. Bhaktivedanta Swami. <o:p></o:p> <o:p></o:p> In a Nectar of Devotion lecture given on October 23, 1972, in Vrndavana, India -<o:p></o:p> <o:p></o:p> Srila Prabhupada explains: “We should be always ready to offer respect to all, not only devotees, but everyone. Everyone! Why? Because every living entity is originally a devotee of Krishna. But circumstantially, being covered by the coat of Maya, he’s playing like demon. But his original nature is a devotee of Krishna. Jivera svarupa haya nitya krsnera dasa. Everyone is eternally servant of Krishna. But being influenced by Maya (the wife of Maha-Vishnu), when he gets this body (ethereal and biological), given by Maya...Prakrtih kriyamananih gunaih karmani sarvasah, when he is conducted by the three gunas (modes of nature ignorance, passion and goodness) of Maya, he thinks himself otherwise.”In a lecture on the Bhagavad-gita given in London on August 6, 1973 - <o:p></o:p> <o:p></o:p> Srila Prabhupada - “We have also come down from Vaikuntha some millions and millions of years ago”<o:p></o:p> <o:p></o:p> Srila Prabhupada – “Formerly we were with krishna in his lila or sport”.<o:p></o:p> <o:p></o:p> Srila Prabhupada – “Because he falls down from Brahma-sayujya (tatastha-s’akti, Impersonal Brahmajyoti or Brahman consciousness condition of the life force), he thinks that may be his origin, but he does not remember that long, long, long, long ago before that even, he was with Krishna”.<o:p></o:p> <o:p></o:p> Srila Prabhupada – “In the material condition of all living entities, there are three stages of dreaming. When the material world is awake and put in working order, this is a kind of dream, a waking dream. When the living entities go to sleep, they dream again. And when unconscious at the time of annihilation, when this material world is unmanifested, they enter another stage of dreaming. At any stage in the material world, therefore, they are all dreaming. In the spiritual world, however, everything is awake”. Srimad Bhagavatam 1.19 purport.<o:p></o:p> <o:p></o:p> Devotee asks question: If one is fortunate enough to revive his natural position in the spiritual sky, how can he keep from falling down again? ... <o:p></o:p> <o:p></o:p> Srila Prabhupada: Anyone, even in this world or spiritual world, he has got the propensity of coming down by misusing his little independence. It is nothing like that, that if you become president, you are secure. (Lecture, Atlanta, March 2, 1975)<o:p></o:p> <o:p></o:p> Srila Prabhupada – “So this dreaming condition (in the material creation or mahat-tattva) is called non-liberated life (inferior nitya-baddha bodiless conscious condition), and this is just like a dream. Although in this material calculation it is a long, long period, as soon as we come to Krishna consciousness (superior nitya-siddha-svarupa perpetual body) then this period is considered as a second".<o:p></o:p> <o:p></o:p> Srila Prabhupada - “Krishna tells Arjuna that He is relating this supreme secret to him because he is His devotee and His friend. The purport of this is that Bhagavad-gita is a treatise which is especially meant for the devotee of the Lord. There are three classes of transcendentalists, namely the jnani, the yogi and the bhakta, or the impersonalist, the meditator and the devotee. Here the Lord clearly tells Arjuna that He is making him the first receiver of a new parampara (disciplic succession) because the old succession was broken. It was the Lord's wish, therefore, to establish another parampara in the same line of thought that was coming down from the sun-god to others, and it was His wish that His teaching be distributed anew by Arjuna. He wanted Arjuna to become the authority in understanding the Bhagavad-gita. So we see that Bhagavad-gita is instructed to Arjuna especially because Arjuna was a devotee of the Lord, a direct student of Krsna, and His intimate friend. Therefore Bhagavad-gita is best understood by a person who has qualities similar to Arjuna's. That is to say he must be a devotee in a direct relationship with the Lord. That is a very elaborate subject matter, but briefly it can be stated that a devotee is in a relationship with the Supreme Personality of Godhead in one of five different ways: <o:p></o:p> One may be a devotee in a passive state; <o:p></o:p> One may be a devotee in an active state; <o:p></o:p> One may be a devotee as a friend; <o:p></o:p> One may be a devotee as a parent; <o:p></o:p> One may be a devotee as a conjugal lover. <o:p></o:p> Arjuna was in a relationship with the Lord as friend. Of course there is a gulf of difference between this friendship and the friendship found in the material world. This is transcendental friendship, which cannot be had by everyone. Of course everyone has a particular relationship with the Lord, and that relationship is evoked by the perfection of devotional service. But in the present status of our life, we have not only forgotten the Supreme Lord, but we have forgotten our eternal relationship with the Lord. Every living being, out of many, many billions and trillions of living beings has a particular relationship with the Lord eternally. That is called svarupa. By the process of devotional service, one can revive that svarupa, and that stage is called svarupa-siddhi--perfection of one's constitutional position. So Arjuna was a devotee, and he was in touch with the Supreme Lord in friendship” Introduction to the Bhagagavad gita as it is. <o:p></o:p> <o:p></o:p> Ravindra Svarup Prabhu – “When we "return" to the spiritual world, it will only be to discover that indeed we never left, and there has always been right here. We are right now with Krsna, for Krsna consciousness is our svarupa, our eternal identity. We need only wake up and see where we are. All this is known to Srila Prabhupada and to the acaryas. They know how one can fall from a place no one falls from, enter into an ignorance that has always been, and return to a place one never actually left. Because such matters are inconceivable to mundane minds, when teachers speak of such things their words may seem contradictory. But in one way or another they all tell the whole truth”. <o:p></o:p> <!-- Start - photoMetaData -->

<?xml:namespace prefix = v ns = "urn:schemas-microsoft-com:vml" /><v:shapetype id=_x0000_t75 stroked="f" filled="f" path="m@4@5l@4@11@9@11@9@5xe" o:preferrelative="t" o:spt="75" coordsize="21600,21600"><v:stroke joinstyle="miter"></v:stroke><v:formulas><v:f eqn="if lineDrawn pixelLineWidth 0"></v:f><v:f eqn="sum @0 1 0"></v:f><v:f eqn="sum 0 0 @1"></v:f><v:f eqn="prod @2 1 2"></v:f><v:f eqn="prod @3 21600 pixelWidth"></v:f><v:f eqn="prod @3 21600 pixelHeight"></v:f><v:f eqn="sum @0 0 1"></v:f><v:f eqn="prod @6 1 2"></v:f><v:f eqn="prod @7 21600 pixelWidth"></v:f><v:f eqn="sum @8 21600 0"></v:f><v:f eqn="prod @7 21600 pixelHeight"></v:f><v:f eqn="sum @10 21600 0"></v:f></v:formulas><v:path o:connecttype="rect" gradientshapeok="t" o:extrusionok="f"></v:path><?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:lock aspectratio="t" v:ext="edit"></o:lock></v:shapetype> Achintya-Bheda-Abheda tattvaphilosophy was first taught by the Hare Krishna movements’ theological founder Shri Chaitanya Mahaprabhu (1486 - 1534) Achintya-Bheda-Abheda is the philosophy of inconceivable oneness and difference, in relation to the individual soul or marginal living entity and God (Krishna) within the Gaudiya Vaishnava religious tradition. Achintya means 'inconceivable', bheda translates to 'difference', and abheda translates to 'one-ness'. The philosophy was first taught by the Hare Krishna movements’ theological founder Shri Chaitanya Mahaprabhu (1486 - 1534). He distinguished the difference between the Gaudiya teachings from the other Vaishnava Sampradaya’s.<o:p></o:p> <o:p></o:p> There are two contradictory philosophies concerning the bond between the living beings and God. The Advaita schools emphasize the monistic observation that the individual soul and God are one and the same; whereas Dvaita schools give the dualistic argument that the individual soul and God are eternally separate. The viewpoint of Achintya-bheda-abheda, as given to us by Lord Chaitanya Mahaprabhu, includes the basics of both philosophies and explains that the living individual soul is fundamentally a personal form linked with the God, the supreme Person yet at the same time is not the same as God therefore the soul is called the marginal potency or energy of God. The exact nature of this personal relationship of eternal kinship is said to be inconceivable to the human mind however, this book will attempt to inquire into ‘what is inconceivable’, explaining why such knowledge or the secret of all secrets can only be understood by those who are ready for such advanced in-depth understanding of creation. <o:p></o:p> <o:p></o:p> For thousands of years the human race has been spiritually in decline both in India and the West influenced by a variety of religions and philosophies who have put fear into the hearts of many with their ‘institutionalised’ methods of preaching that deny one the right to question even what is said to be ‘inconceivable’ and impossible to understood. They compare our mentality to an ant trying to understand our human technology however; we are marginal living entities presently endowed with the most advanced biological vessel or life form on the planet meant first and foremost for spiritual understanding. What is considered ‘inconceivable’ turns out to be the simplest thing to understand, as this book will reveal. Only by the grace of the bonafide Spiritual Master (who are very, very rare), can we can understand the most important aspect of creation – our eternal relationship with God that is already their in Gods Kingdom and has always been there – we simply have to wake up from the dream we have presently created. <o:p></o:p> <o:p></o:p> The spiritual principle of achintya-bheda-abheda tattva resolves the mystery that God is simultaneously "one with and different from His creation". In this logic Vaishnava theology is not pantheistic (the belief in worshiping many and all gods that are all equal) because in no way does it reject the separate continuation of God (Krishna) in His own Personal Form (Vigraha) as the Supreme Personality of Godhead and the only cause of all causes. Therefore the mahat-tattva (material creation) or the cosmic manifestation is never separated from God or Krishna even though it exists outside of His Personal Kingdom known as Goloka-Vrndavana and the Vaikuntha planets as shown in the painting below. The marginal living entities are individual emanations of Krishna who are always present in Krishnas abode in their eternal vigraha body however; they can also simultaneously transfer the ‘awareness of their reality’ to the maha-tattva outside of Krishna’s perpetual abode if they choose to no longer serve Krishna. How and why this happens and why the marginal living entity has a twofold aspect to its personality, identity and individuality, will also be explained in this book as part of the achintya-bheda-abheda tattva teachings of Lord Krishna Chaitanya. <o:p></o:p> <o:p></o:p> Krishna always exercises supreme control over all of His creation including the mahat-tattva and Impersonal Brahmajyoti. The existence in mahat-tattva (material creation) and the Impersonal Brahmajyoti are simply the shadowy perverted reflection of the marginal living entities svarupa identity that is called the nitya-baddha consciousness. Therefore Krishna at all times exercises absolute management over all of His creation directly in Goloka-Vrndavana and via His Vishnu expansions within the innumerable or countless Vaikuntha Planets, and indirectly through His different potencies or energies (prakrti) within the outer boundaries of creation where the maha-tattva is situated and facilitated by His plenary expansions headed by Maha-Vishnu.<o:p></o:p> <o:p></o:p> Srila Prabhupada "One who knows God knows that the impersonal conception and personal conception are simultaneously present in everything and that there is no contradiction. Therefore Lord Caitanya established His sublime doctrine: achintya bheda-and-abheda-tattva -- simultaneous oneness and difference." The comparison often used as an explanation in this context is the relationship between the Sun and the Sunshine. Both the sun and sunshine are part of the same reality, but there is a great difference between having a ray of sunshine in your room, to being in close proximity to the sun itself. Quality wise both the sun and the sunshine are the same, but in terms of quantity they are very different. This analogy is applied to the marginal living beings and God - the marginal living entities being of a similar quality to Krishna (both have original bodily ‘vigraha’ form), but not sharing the qualities to an infinite extent, as would Krishna Himself as Hs Supreme Vigraha form. Thus there is a difference between the living entities or souls (vigrahas) and Krishna the Supreme Lord (Vigraha).<o:p></o:p> <o:p></o:p> When, however, one is enlightened with the knowledge by which nescience is destroyed, then his knowledge reveals everything, as the sun lights up everything in the daytime.<o:p></o:p> <o:p></o:p> Srila Prabhupada – “Those who have forgotten Krishna must certainly be bewildered, but those who are in Krishna consciousness are not bewildered at all. It is stated in the Bhagavad-gita, sarvam jnana-plavena, jnanagnih sarva-karmani and na hi jnanena sadrisam. Knowledge is always highly esteemed. And what is that knowledge? Perfect knowledge is achieved when one surrenders unto Krishna, as is said in the Seventh Chapter, 19<SUP>th</SUP> - bahunam janmanam ante jnanavan mam prapadyate. After passing through many, many births, when one perfect in knowledge surrenders unto Krishna, or when one attains Krishna consciousness, then everything is revealed to him, as the sun reveals everything in the daytime. The living entity is bewildered in so many ways. For instance, when he unceremoniously thinks himself God, he actually falls into the last snare of nescience. If a living entity is God, then how can he become bewildered by nescience? Does God become bewildered by nescience? If so, then nescience, or Satan, is greater than God. Real knowledge can be obtained from a person who is in perfect Krishna consciousness. Therefore, one has to seek out such a bona fide spiritual master and, under him, learn what Krishna consciousness is, for Krishna consciousness will certainly drive away all nescience, as the sun drives away darkness. Even though a person may be in full knowledge that he is not this body but is transcendental to the body, he still may not be able to discriminate between the soul and the Supersoul. However, he can know everything well if he cares to take shelter of the perfect, bona fide Krishna conscious spiritual master. One can know God and one's relationship with God only when one actually meets a representative of God. A representative of God never claims that he is God, although he is paid all the respect ordinarily paid to God because he has knowledge of God. <o:p></o:p> <o:p></o:p> One has to learn the distinction between God and the living entity. Lord Sri Krishna therefore stated in the Second Chapter (2.12) that every living being is individual and that the Lord also is individual. They were all individuals in the past, they are individuals at present, and they will continue to be individuals in the future, even after liberation. At night we see everything as one in the darkness, but in day, when the sun is up, we see everything in its real identity. Identity with individuality in spiritual life is real knowledge”. <o:p></o:p> <o:p></o:p> As one devotee (theist) described the pioneering movement of Lord Chaitanya in the early 21<SUP>st</SUP> century put it - “I believe it is important to remember that most of us are at the very beginning of Krsna conscious realization which is just dawning on us in this lifetime. There are some who are much further along in this process but the bulk of us are just getting our spiritual eyes acclimated to the sunlight and all it will reveal. 'We ain't seen nothing yet' as the saying goes which means we have a reason to approach the future in Krsna consciousness with great joy and expectation”. <o:p></o:p>

Krishna helps those who help themselves, who always desire to serve Him. In other words if one is always Krishna Conscious then one will never be unaware of their svarupa relationship with Krishna - Srila Prabhupada says it is originally our choice. And that choice is always there even in Goloka. The majority of the marginal living entities NEVER come to the material creation unless it is for one of Krishna's Lilas. Only up to 25% of the marginal living entities choose to activate their inferior dreaming nitya-baddha consciousness because they want to be a controller like Krishna. There is always choice but most do not come to the material creation Srila Prabhupada explains. It is only our lack of Knowledge that makes us fearful of this fact. Real surrender to Krishna does not mean we become a mindless blissful atom in His Body. Surrender means to re-establish our original and perpetual relationship or 'svarupa' bodily association and service to Krishna - it is already there, we are already there, we just have to wake up from this dream and that is why we chant Hare Krishna and serve the devotees.

We are all dreaming as our nitya-baddha secondary self within the dreams of Maha-Vishnu <?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> <o:p></o:p> THE DREAMING MAHA-VISHNU AND HIS MAHAT-TATTVA UNIVERSES <o:p></o:p> Maha-Vishnu above is lying down resting and dreaming within His mahat-tattva creation. His dreams facilities the dreaming marginal living entities when they choose to ignore their perpetual Krishna Conscious nitya-siddha-svarupa body, therefore, more or less, their separation from Krishna is compared to a dream that is temporary but very real. In this way the marginal beings withdrawals deep within their own sub-consciousness (nitya-baddha) that takes them to the mahat-tattva creation of Maha-Vishnu to be embodied by counterfeit vessels and forgets their perpetual nitya-siddha-svarupa-rasa beautiful body that is eternally serving Krishna.<o:p></o:p> <o:p></o:p> Srila Prabhupada - "Just like with Krishna's friends, they were kept asleep for one year by Brahma, but when they woke up and Krishna returned before them, they considered that only a moment had passed”. <o:p></o:p> <o:p></o:p> In Krishna’s phenomenal universe however, sometimesa dark cloud (material creation or mahat-tattva) appears in one corner of the Spiritual Sky and only 75% of the marginal living entities remain aware of their eternal vigraha bodily form that s forever in the immortal Spiritual Sky or sum total imperishable creation of the Lord known as Goloka-Vrndavana and Vaikuntha. The dark imperishable cloud on the other hand every so often appears in one corner of the Spiritual Sky to cater for the un-Godly and non-devotional dreams, desires and thoughts of some marginal vigraha devotees in Goloka-Vrndavana or Vaikuntha. <o:p></o:p> <o:p></o:p> In the corner of the painting above, one can see the less significant and smaller mahat-tattva unpreserved cloud, also in that Spiritual Sky (perishable material universe only 25% of creation), that dark cloud is nothing other than the rebellious dreams, thoughts, desires and impersonal escape of just a few of those eternal bodily personalities (jivatma-vigraha or nitya-siddha-svarupa devotee’s). Due to their desire not to be with Krishna as their devotional form or body, such unfaithful dreams, thoughts and desires are projected or transmitted as a ‘secondary consciousness’ to that dark perishable cloud or mahat-tattva temporary material manifestation. <o:p></o:p> <o:p></o:p> Srimad Bhagavatam 6.1.49: “As a sleeping person acts according to the body manifested in his dreams and accepts it to be himself, so one identifies with his present body, which he acquired because of his past religious or irreligious actions, and is unable to know his past or future lives”.<o:p></o:p> <o:p></o:p> Srila Prabhupada – “No One’s perpetual devotional body falls from Goloka-Vrndavana/Vaikuntha that is not possible? One only thinks they are fallen ot dreams they are fallen but in geniun reality one authentic bodily self never falls down”<o:p></o:p> <o:p></o:p> Srila Prabhupada - “Actually No one falls from Vaikuntha, We really do not fall. We think we are fallen, we dream we are this body or that body. But this is just dreaming meaning we have forgotten our original situation swerving Krishna due to our sub-conscious dreaming that transports us to a far, far away place without Krishna”. <o:p></o:p> <o:p></o:p> That far away place or ‘dark cloud for the dreaming’ is a real manifestation but temporary and created by the Lords sleeping Maha-Vishnu expansion; He creates the material impermanent formation known as the mahat-tattva that takes up 25% of the Spiritual Sky or the Brahmajyoti. The mahat-tattva caters for 25% of marginal devotees who choose to ignore Krishna and similtaniously their own perpetual eternal nitya-siddha-svarupa body they serve Krishna as. In this way they choose to live out their own dream creations within the dreams of Maha-Vishnu in the mahat-tattva cloud as their nitya-baddga consciousness or jiva-tattva. <o:p></o:p> <o:p></o:p> Krishna’s planet in the perpetual aspect of the Spiritual Sky is centered above in the red lotus flower and surrounded by unlimited expansions of Vishnu and Lakshmi in their surrounding yellow Vaikuntha planets. Both these transcendental abodes are made up of living vigraha (bodily) all-attractive conscious beings, individual entities, who are the bodily radiance of Krishna, serving the Supreme Vigraha Lord Krishna or His Lord Vishnu Expansions as their own infinitesimal vigraha bodies. It is also very important to understand in our present impersonal mundane religious and technological world, that all of us are originally individual perpetual bodily personalities; we are collectively and independently Krishna’s marginal potency in our everlasting original vigraha bodily position serving Krishna. Just like one cannot separate the Sun from the sunrays, the marginal living beings and Krishna are never separated. That analogy can be misleading because we certainly in no way resemble a spark or ray of sunlight and Krishna is certainly not a blazing Sun. <o:p></o:p> <o:p></o:p> Krishna has an eternal bodily (Vigraha) form and so does all of His marginal radiance of countless individual bodily personalities.<o:p></o:p> <o:p></o:p> Unfortunately many in various so-called Hindu and Vaishnava sects in India cannot understand this fact due to being polluted by Impersonalism. Through the teachings of Srila Prabhupada, we can understand we are collectively, individually and independently Krishna’s marginal potency in our everlasting original nitya-siddha-svarupa bodily position serving Krishna. <o:p></o:p> <o:p></o:p> In relation to our original relationship with Krishna, here Srila Bhaktisiddhanta Sarasvati, the Spiritual Master of His Divine Gace A.C. Bhakivedanta Swami Prabhupada, substantiates the fact that all living entities were originally “attendants in Krishna’s sports” in Goloka-Vrndavana, the eternal Kingdom of God/ Krishna. <o:p></o:p> Srila Bhaktisiddhanta Sarasvati Thakur, - “It is the jivas who are the attendants in His [Krsna’s] sports. They become attached to matter, having deviated from their own essential nature as the result of their desire for enjoyment. But when again the soul of a jiva gains true wisdom of the transcendental region of God, he begins to get back his pure essential nature gradually”. [shri Chaitanya’s Teachings, p. 323] <o:p></o:p> The mahat-tattva is real but temporary. <o:p></o:p> <o:p></o:p> In Goloka-Vrndavana/Vaikuntha, the actions, thoughts and dreams of the marginal living entity or devotee's are all real, are all on the same level of reality. The highest and nature expression of the marginal living entity is as theit nitya-siddha-svarupa devotional body as already explained. This is hard for us to understand from our present dimensional platform of consciousness in the mahat-tattva because we are governed by past, present, future, decay and forgetfulness while our secondary consciousness (nitya-baddha jiva-sakti) is restricted to the mahat-tattva. On the absolute level every dream and thought is as real as ones deeds. Even in the heavenly planets within the mahat-tattva, where ones life force (nitya-baddha jiva-sakti) is confined to an ethereal body in a sub-space dimension of the mahat-tattva, ones thoughts and deeds are on an equal footing. The heavenly realm or atmosphere is completely different from our secular condition on this gross material planet where the ethereal or subtle body that houses the jiva consciousness, is further restricted and restrained by a biological vessel.<o:p></o:p> <o:p></o:p> So how are we to understand that our dreams are also real and transmitted as the nitya-baddha conscious state or living force we call the jiva-sakti?<o:p></o:p> <o:p></o:p> The answer to that is our dreams are non-different from the marginal vigraha body that is transmitting them, the only difference being is when one is devotionally serving as their full potential nitya-siddha bodily self, they are Krishna Conscious dreams and deeds of loving service to Krishna, when not, such dreams (the nitya-baddha lower conscious condition of the marginal living entity), that are real, are transferred to the mahat-tattva cloud in the same Spiritual Sky existing in one corner that is just as real as the Goloka-Vrndavana/Vaikuntha aspect of the Spiritual Sky except, unlike the rest of Krishna’s perpetual creation that is unaffected by the concept of past and future, is a temporary phenomenon controlled by time, past, present, future, impermanence, forgetfulness, birth, disease, old age and death. <o:p></o:p> <o:p></o:p> This means that the dreams we have in our nitya-siddha-svarupa body, unlike the dreams at night we have in our biological bodies, are very real and have substance and form called the nitya-baddha jiva-sakti that becomes contained in ethereal and biological bodies provide by Maha-Vishnu within the mahat-tattva. Eventually such dreams fade and change over time (the jiva-sakti or life force always remains the transmitted nitya-baddha consciousness despite these changes) due to the temporary nature of the vessels one’s jiva consciousness is confined to. The life force or jiva-sakti therefore becomes further entangled within the cycle of birth and death within the mahat-tattva or material manifestation. Such mahat-tattva (material) time of past, present and future only exists in the mahat-tattva, where ones extended life force of dreams (jiva-sakti) can only be fulfilled by Maha-Vishnu who offers the visiting nitya-baddha dreams (jiva-sakti) ethereal and biological bodies or vessels for there journey within the mahat-tattva, so their independent non-Krishna conscious dreams can be expressed

Devotee: Well, I believe you once said that once a conditioned soul becomes perfected and gets out of the material world and he goes to Krishnaloka, there’s no possibility of falling back.<?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> <o:p></o:p> Prabhupada: No! There is possibility. . . However generally once one has experienced the misery of the material world, he keeps perfect intelligence to not misuse his free will again. It is these experienced souls who will never return or fall from Vaikuntha. Lecture on Sri Caitanya-caritamrta, Adi-lila 7.108 San Francisco, February 18, 1967<o:p></o:p> <o:p></o:p> Acyutananda: .....But in the Gita, it says, "Once coming there, he never returns."<o:p></o:p> <o:p></o:p> Prabhupada: But if he likes, he can return.<o:p></o:p> <o:p></o:p> Acyutananda: He can return.<o:p></o:p> <o:p></o:p> Prabhupada: That independence has to be accepted, little independence. We can misuse that. Krsna-bahirmukha hana bhoga vancha kare. That misuse is the cause of our falldown. Morning Walk--February 19, 1976, Mayapura<o:p></o:p> <o:p></o:p> Srila Prabhupada then cites the verse from Prema-Vivarta explaining the cause of the living beings original sub-conscious fall to the material world:<o:p></o:p> <o:p></o:p> Acyutananda: What is the first birth? What is the cause of the first birth?<o:p></o:p> <o:p></o:p> Prabhupada: Yes. That is stated in the Prema-Vivarta:<o:p></o:p> <o:p></o:p> krsna-bahirmukha hana bhoga vancha kare<o:p></o:p> nikata-stha maya tare japatiya dhare <o:p></o:p> “As soon as... We are eternal servant of Krishna. As soon as we want to become master, that is the beginning of our first birth in the material world. We have got independence. Because, Krishna says, mamaivamso jiva bhutah—we are part and parcel of Krishna—so Krishna has got full independence, but we are minute. Therefore, we have got minute independence. Our business is to serve Krishna, but as soon as we give up this idea, we want to become master. That is the beginning of our material birth. Lecture on Srimad-Bhagavatam 5.5.2 Hyderabad, April 11, 1975<o:p></o:p> What does marginal mean?<o:p></o:p> <o:p></o:p> Srila Prabhupada -"Because the living being can appear either in matter or in spirit, the jiva is called the marginal potency" CC Adi 5.41 pp. <o:p></o:p> <o:p></o:p> Srila Prabhupada explains that ‘marginal’ means the tendency of the living being to reject the sanction of the Lord and act independently within the material creation or mahat-tattva”. <o:p></o:p> <o:p></o:p> To create the reality of free will and loving devotion that never ever remains stagnant in bliss or just being ‘assimilated’ into the Goloka-Vrndavana/Vaikuntha realm as a loving android of Krishna’s, the marginal living entities are all created with two-fold levels of consciousness. One first enters the mahat-tattva due to activating their nitya-baddha lower consciousness with non-Krishna conscious thoughts, dreams and desires. Therefore the nitya baddha jiva-tattva consciousness is a manifestation of desires that require activity but cannot be active until Maha-Vishnu gives the nitya-baddha consciousness a bodily form within the blue-print (already planned out destiny) of His mahat-tattva (material creation) creation.<o:p></o:p> <o:p></o:p> The nitya-baddha consciousness is the sub-conscious extension of the marginal living entity that enters the mahat-tattva, while the perpetual nitya-siddha body (vigraha) in Goloka-Vrndavana or Vaikuntha is the genuine bodily identity and personality of ALL the marginal living entities or the effulgent emanations that originate and radiate throughout the creation from Krishna’s Personal Beautiful All- Attractive Body (Vigraha). To reach the mahat-tattva the nitya-baddha consciousness has to first travel through the tatastha conscious condition that exists between the Vaikunthas and the mahat-tattva and is also known as the Impersonal aspect of the Brahmajyoti or marginal living entities. This is the first connection the nitya-baddha consciousness has with the tatastha feature of individual consciousness or the Impersonal aspect of the Brahmajyoti, which is factually made up of individual nitya-baddha consciousnesses existing in the tatastha dormant conscious state. <o:p></o:p> <o:p></o:p> The Paradox of the marginal living entities two fold existence The nitya-baddha consciousness, originating from ones marginal identity does NOT originate from ones nitya-siddha svarupa fullness of their marginal identity even though they are the one individual, that is NOT possible because the nitya-baddha lower self does not exist in Goloka-Vrndavana/Vaikuntha, it always sits dormant in tatastha consciousness outside the Vaikuntha ‘personal’ Spiritual Sky or Brahmajyoti in another deimension of time awaiting to be activated by the marginal living entities misken dreams, desires and thoughts (once again it is to do with the time factor and not the individual). The nitya-baddha condition of consciousness always is situated outside the Vaikuntha realm and simultaneously exists with its nitya-siddha counterpart, one eternally as a bodily form (vigraha), the other (nitya-baddha) as a bodiless dormant sub-conscious non-Krishna conscious extention of the marginal living entity. Both only ‘appears to be split in two personalities due to the time factor, when in perpetual reality there is no split as already explained – important point to comprehend – if you are ready, although such knowledge is not necessary for devotee’s to love their Spiritual Master and Krishna. <o:p></o:p> <o:p></o:p> The marginal living entity may try to remain in the tatastha condition due to seeing the implications of proceeding to the impermanent mahat-tattva of pain and suffering and ‘sit on the fence or on the of demarcation between the material world and the spiritual world’ being neither in the Vaikunthas or the mahat-tattva however, the choice (thoughts of independence from Krishna) had already been made by the marginal living entity deep within a kind of trance or dream state when they where unaware of their nitya-siddha-svarupa perpetual body (that lasts for no- more than a moment) and eventually, due to their desires for self glorification and dreams of grandeur, proceed as the jiva-tattva ‘seed of conscious projection’ and enter the 'thoughts' and ‘dreams’ of Maha-Vishnu, who provides the nitya-baddha conscious dreams and desires with billions of bodily vessels over billions of years. In this way Maha-Vishnu impregnates the nitya-baddhas or jiva-tattvas by His glance over His material creation and gives them ethereal form. In this way the nitya-baddha jiva-tattva begins its material existence of living out various non-Krishna conscious dreams and mistaken desires in different species and worlds within the mahat-tattva for trillians of years. <o:p></o:p> Eventually after millions of births, after great difficulty and struggle, the nitya-baddha consciousness is liberated from the ethereal and biological vessels from the mahat-tattva creation of Maha-Vishnu into the jiva-tatastha condition of the marginal living entities consciousness which is also known as the Impersonal Brahmajyoti – remember, the Brahmajyoti IS all marginal living entities as their original nitya-siddha-svarupa body (the Personal aspect of the Brahmajyoti or the marginal living entities) or their secondary nitya-baddha bodiless conscious condition (the Impersonal aspect of the Brahmajyoti or their marginal identity, but still trapped in their nitya-baddha dreaming consciousness because of not understanding they have a perpetual Krishna Conscious nitya-siddha-svarupa body that is always serving beautiful Krishna way beyond the mahat-tattva and the lonely selfish impersonal tatastha condition of consciousness that they have become trapped in and further foolishly believe is their origins. <o:p></o:p> The nitya-baddha jiva-tattva conscious extension originating from ones eternal nitya-siddha-body is projected as the individual tatastha condition of consciousness which exists at the dividing line between spirit and matter. The secondary conscious condition of the marginal living entities, known as the nitya-baddha consciousness must first enter the jiva-tatastha condition. It is from there the jiva-tattva (nitya-baddha) fall from to begin their material existence. <o:p></o:p> Many marginal living entities absorbed in their nitya-baddha extended consciousness may still have attraction to the Supreme Person Krishna, even though forced out of Goloka by Yoga Maya, even though fallen, they became desirous of the re-entering the spiritual realm because of the inherent nature of all marginal living entities origins in Goloka. They then obtained strength from the hladini potency of the abundant cit sakti, which keeps them favorable to the Lord, as long as they remember Krishna, which is difficult once exposed to Maha-Maha. Such marginal living entities, trapped in their nitya-baddha conscious condition as the jiva-tattva, jiva-bhutah, jiva-s’akti, jiva-prakriti etc, can return back to their original position nitya-siddha-svarupa body (who they are eternally and originally) in Goloka after falling no father than the material heavenly planets however such return is not possible from the jiva-tatastha condition of dormant consciousness. On the other hand those who, by their own free will, became bewildered and became greedy for Maya situated in the mahat-tattva, being influenced by Maya’s temptations, then became attracted to the material universe and are thrown in the universe by Maha-Vishnu, the controller of Maya. The moment they entered the material realm, they became overcome by ignorance, the function of Maya. Overcome by ignorance, they fall into the wheel of binding karma in order to become fully absorbed in their task of exploiting the material creation. <o:p></o:p>

Srila Prabhupada – “So this dreaming condition (in the material creation or mahat-tattva) is called non-liberated life (nitya-baddha condition), and this is just like a dream. Although in this material calculation it is a long, long period, as soon as we come to Krishna consciousness (nitya-siddha-svarupa perpetual body) then this period is considered as a second".<?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> <o:p></o:p> His Divine Grace A.C. Bhaktivedanta Swami Prabhupada (above) is the most recent mahabhagavat of our Gaudiya Vaishnava parampara. Therefore, he remains the representative of all those previous acharyas, unless and until another mahabhagavata in our line clearly manifests. Prabhupada’s conclusions on all points of siddhanta are non-different from the disciplic succession. In other words, if anyone can definitively tell us what the conclusion of the previous acaryas was, it is His Divine Grace A. C. Bhaktivedanta Swami Srila Prabhupada.<o:p></o:p> <o:p></o:p> The occurrence of divided time only exists in the perishable mahat-tattva due to the phenomenon of past, present and future that creates the phenomenon of impermanance, decay and forgetfulness, where as only the present exists in perpetual Goloka-Vrndavana or Vaikuntha which means our svarupa body is eternally there.<o:p></o:p> <o:p></o:p> <o:p></o:p> Srila Prabhupada - "Just like in a dream we are thinking very long time, but as soon as we awaken we look at our watch and see it has been a moment only". <o:p></o:p> <o:p></o:p> Therefore no one says ones svarupa body is sleeping in Goloka. Please understand that once and for all. Because of the absence of the time factor there is no loss of consciousness in Goloka once one’s nitya-baddha consciousness is dissipated and one has returned to the awareness of their nitya-siddha-svarupa body that is perpetually serving Krishna. Once one has returned (in reality one never really left but instead chose to forget Krishna) one realizes herself as the endless nitya-siddha-svarupa-rasa body and the so-called fall was only an illusion...it never happened. "Never happened" because there is no past tense as we know it.<o:p></o:p> <o:p></o:p> The jiva-tattva or nitya-baddha consciousness (the soul) is not moving from one body to the next. Krishna says the soul is immovable in the Gita. The only movement there is, is one of nitya-baddha jiva-s’akti consciousness and not movement as understood and experienced under the influence of material time and space. So from ones marginal svarupa body in Goloka- Vrndavana or Vaikuntha, the marginal nitya-baddha may manifest due to ones choice to ‘dream’ in a separated state from Krishna however, in reality one is never separated from their nitya-siddha-svarupa body and ones rasa with Krishna is not interrupted, they only dream for a moment they are separated, not even a moment. That condition of sub-conscious restricted awareness is called the nitya-baddha conscious condition that enters the mahat-tattva to become covered by the illusion of moving between birth & death, heaven and hell, past & future where that ‘moment’ for the nitya-siddha can be trillians upon trillions of years to the nitya-baddha condition of consciousness.<o:p></o:p> <o:p></o:p> Srila Prabhupada - Originally we have a direct personal relationship with Krishna in the spiritual world. But when we want to take Krishna’s position, we therefore put ourselves into a dreaming state due to our non-Krishna conscious choices. In this dreaming state after we enter the mahat-tattva dream of Maha-Vishnu that is a real but perishable reality in one corner of the Spiritual Sky or creation, we forget our actual position and thus are free to act out our desire in our attempts to become the supreme enjoyer. These mistaken self centered choices or non Krishna conscious dreams, are characterized as being “fallen” from our position in the spiritual world, but Srila Prabhupada explains that in Vaikuntha reality, beyond mundane time and space that governs the mahat-tattva, we are not fallen, We are simply in a dreaming. <o:p></o:p> <o:p></o:p> Our perpetual nitya-siddha-svarupa or sat-cit-ananda-vigraha Krishna Conscious rasa body does not fall and can never fall from Goloka-Vrndavana/Vaikuntha. We simply choose to do ‘our own thing’ and knowingly turn our back on Krishna and the perpetual body we serve Krishna as because of the attachment to pursue our no-Krishna conscious dreams, desires and thoughts that put us in the centre instead of Krishna.<o:p></o:p> <o:p></o:p> It is there within that mahat-tattva cloud, the projected secondary consciousness, emanating from ones original perpetual body, which can never fall from Goloka-Vrndavana/Vaikuntha, becomes contained in ethereal and biological vessels in a phenomenon of time and space (past, present, future, decay and impermanence) that does not exist in the perpetual Spiritual Sky surrounding the mahat-tattva. Such temporary ethereal and biological bodies are provided by the presiding Deity of the mahat-tattva, Maha-Vishnu and guided (constantly tempted through the mahat-tattva by Maya-Devs’ s’akti, the wife of Maha-Vishnu.<o:p></o:p> <o:p></o:p> The mahat-tattva cloud is a real manifestation like the other three quarters of creation or Spiritual Sky however, unlike the perpetual Spiritual Sky; the mahat-tattva or ‘cloud of the dreaming’ is temporary.<o:p></o:p> <o:p></o:p> In other words the mahat-tattva is simply the place where the marginal living entities go when they choose to have their ‘moment of self interested glory or thoughts’ of non-Krishna conscious dreaming however, that ‘moment’ can appear to be trillions of years in mahat-tattva time, then on return to ones rasa body, it will be as if one never left due to the eternal 'presents' of undivided time devoid of future and past, decay and impermanance that only exists in Goloka. <o:p></o:p> <o:p></o:p> Ultimately it is what ever Krishna wants; He is not bound by anything.<o:p></o:p> <o:p></o:p> There is no beginning or end to the creation so in the face of eternity, time has no meaning because no one can measure something that has no beginning or end like all marginal living entities or nitya-siddha-svarupa devotee’s that are said to be emanating from Lord Krishna’s transcendental Vigraha body but have factually always exited without beginning as the Bhagavad Gita as it is tells us. All atma-vigraha ‘souls’ therefore are never created nor do ‘jiva-souls’ appear from the Impersonal Brahmajyoti as some learned Vaishnava scholars, gurus and sanyasis believe. <o:p></o:p> <o:p></o:p> Every living marginal entity has a perpetual nitya-siddha-svarupa body that they have always been for eternity without beginning and without end. Most of the Vedas therefore are dealing with the jiva-s’akti, jiva-tattva and jiva-tatastha, or seeing everything from the viewpoint of the secondary nitya-baddha consciousness and not the nitya-siddha perpetual body. In other words, modern day 21<SUP>st</SUP> century Vaishnavism is seeing everything from the viewpoint of the nitya-baddha consciousness which is only ‘consciousness’ and has no form until given ethereal and biological bodies or vessels by Maha-Vishnu. The description of sparks in the effulgence or a particle or atom in a ray of light is correctly describing the nitya-baddha consciousness in the mahat-tattva and the nitya-baddha jiva-tatastha consciousness in the surrounding Impersonal aspect of the Brahmajyoti that separates Vaikuntha from the maha-tattva. The other 75% of creation is full of nitya-siddha devotee of whom some are simultaneously in the mahat-tattva as a bodiless conscious projection.<o:p></o:p> <o:p></o:p> Srila Prabhupada – <o:p></o:p> “The original home of the living entity and the Supreme Personality of Godhead is the spiritual world. In the Spiritual world both the Lord and the living entities live together very peacefully. Since the living entity remains engaged in the service of the Lord, they both share a blissful life in the spiritual world. However, when the living entity wants to enjoy himself, he falls down into the material world. Even while he is in that position, the Lord remains with him as the Supersoul, his intimate friend. Because of his forgetfulness, the living entity does not know that the Supreme Lord is accompanying him as the Supersoul. In this way the living entity remains conditioned in each and every millennium. Although the Lord follows him as a friend, the living entity, because of forgetful material existence, does not recognize Him”.<o:p></o:p> <o:p></o:p> “However, because of contact with matter, the imprisoned soul loses the memory of his original spiritual form in Vaikuntha. . . material rasas are perverted reflections of the soul's original spiritual rasas.” Prema-pradipa, p. 83<o:p></o:p> <o:p></o:p> “Only the purified soul can attain the perfection of associating with the Personality of Godhead in complete bliss and satisfaction in his constitutional state. Whoever is able to renovate such devotional perfection is never again attracted by this material world, and he never returns.” Srimad Bhagavatam 2.2.31<o:p></o:p> <o:p></o:p> “It is the jivas who are the attendants in His Sports. They become attached to matter, having deviated from their own essential nature as the result of their desire for enjoyment. But when again the soul . . . gains true wisdom of the transcendental region of God . . . he begins to get back his pure essential nature . . .” Sri Chaitanya’s Teachings, page 323.<o:p></o:p> <o:p></o:p> “By the grace of Krishna, we have complete freedom. Because the Lord is kind to us, we can live anywhere, either in the spiritual sky or in the material sky, upon whichever planet we desire. However, misuse of this freedom causes one to fall down into the material world and suffer the threefold miseries of conditioned life. The living of a miserable life in the material world by dint of the soul's choice is nicely illustrated by Milton in Paradise Lost. Similarly, by choice, the soul can regain paradise and return home, back to Godhead.” Caitanya-caritamrita, Adi Lila 5.22, Purport

Srila Prabhupada – <?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> <o:p></o:p> “Because he falls down from Brahma-sayujya (tatastha-s’akti, Impersonal Brahmajyoti or Brahman consciousness condition of the life force), he thinks that may be his origin, but he does not remember that long, long, long, long ago before that even, he was with Krishna”. <o:p></o:p> <o:p></o:p> Srila Prabhupada – <o:p></o:p> “In the material condition of all living entities, there are three stages of dreaming. When the material world is awake and put in working order, this is a kind of dream, a waking dream. When the living entities go to sleep, they dream again. And when unconscious at the time of annihilation, when this material world is unmanifested, they enter another stage of dreaming. At any stage in the material world, therefore, they are all dreaming. In the spiritual world, however, everything is awake”. Srimad Bhagavatam 1.19 purport.<o:p></o:p> <o:p></o:p> Being marginal means we can choose to remain as who we really are eternally as our full Krishna Conscious svarupa body. Or we can ‘sub-consciously’ drift from that body and enter the material creation, not as our eternal devotional nitya-siddha body, but as a bodiless conscious projection known as the nitya-baddha consciousness. Ths secondary consciousness creates its own counterfeit bodily forms facilitated and provided by the creator of the material creation or mahat-tattva, Maha-Vishnu, an expansion of the Supreme Lord. <o:p></o:p> <o:p></o:p> Now the next question automatically made will be why does Krishna allow His marginal living entities to have such a consciousness where they can choose to forget him? The answer is that the Lord clearly wishes that every living entity be in their pure eternal nitya-siddha-svarupa body as a devotionally active part and parcel of Krishna’s perpetual Kingdom and thus be engaged in the loving service of the Lord as he is constitutionally made. However because the marginal living entity is endowed with partial independence, free will and the ability to choose, the marginal living beings can except or reject Krishna. This quality or the abilty to choose one way or the other makes up the living entities marginal constitution, therefore due to that marginal quality that all living entities are created with, one may not be willing to serve the Lord, but may try to become as independent as the Lord is. <o:p></o:p> <o:p></o:p> All the marginal living entities in their nitya-baddha secondary sub-conscious condition are desirous of becoming equally as powerful as the Lord, although they are not fit to become so. The nitya-baddha consciousness is the illusioned condition of the marginal living entities where one attempts to become like the Lord rather than serve Krishna or God. Like a person who thinks of becoming a king without possessing the necessary qualification, when the living entity desires to become the Lord Himself, he is put in a condition of dreaming that he is a king. <o:p></o:p> <o:p></o:p> Therefore the first selfish will of the living entity is to become the Lord, and the consequent will of the Lord (providing free will) allows the living entity to forget his factual nitya-siddha life and thus dream (as the nitya-baddha sub-consciousness) of the land of utopia where he may attempt to become one like the Lord. In this way one originally chooses to ignore their nitya-siddha-svarupa body because they want to become like Krishna, once such desires and thoughts enter the lower nitya-baddha sub-conscious condition, forgetfulness (Maya) overcomes them and one becomes lost within the cycle of birth and death within the temporary material creation or mahat-tattva. The child cries to have the moon from the mother, and the mother gives the child a mirror to satisfy the crying and disturbing child with the reflection of the moon. Similarly, the crying child of the Lord is given over to the reflection, the material world, to lord it over as a karmi (fritive worker) and to give this up in frustration to become one with the Lord. Both these stages are dreaming illusions only. <o:p></o:p> <o:p></o:p> It is very difficult to trace out the history of when the living entity desired this. But the fact is that as soon as he desired it, he was put under the control of atma-maya by the direction of the Lord. Therefore the living entity in his material condition is dreaming falsely that this is "mine" and this is "I." The dream is that the conditioned soul thinks of his material body as "I" or falsely thinks that he is the Lord and that everything in connection with that material body is "mine." Thus only in dream does the misconception of "I" and "mine" persist life after life. This continues life after life, as long as the living entity is not purely conscious of his Krishna Conscious nitya-siddha-svarupa eternal bodily identity as the subordinate part and parcel of the Lord perpetually serving Radha and Krishna in Goloka-Vrndavana.<o:p></o:p> <o:p></o:p> In the living entities pure consciousness (nitya-siddha-svarupa body), however, there is no such misconceived dream, and in that pure conscious state the living entity does not forget that he is never the Lord, but that he is eternally the servitor of the Lord in transcendental love. Srimad Bhagavatam 2.9.1 purport This means that such non-Krishna conscious dreams are only possible in the nitya-baddha conscious condition and never as ones nitya-siddha body. <o:p></o:p> Srila Prabhupada explains that the tendency is always there with all marginal devotees to forget Krishna and their own eternal nitya-siddha-svarupa because of being the 'marginal energy' or potency of the Lord. In this regards marginal not only means being subordinate to Krishna, but it also means one has the additional ability to choose how one wants to live their existence. Therefore, one can either choose to stay with Krishna or reject him due to the independent marginal status all living entities have – that is why they are called marginal. Srila Prabhupada goes on to explain that actually no-one falls down from Goloka-Vrndavana or Vaikuntha because their authentic eternal nitya (eternally situated) – siddha (imperishable perfection of ones marginal constitution as an eternally devotionally liberated Krishna Conscious individual) - svarupa (one's perpetual Krishna Conscious individual form, shape or body) never leaves Goloka-Vrndavana. Srila Prabhupada is very clear on this point and says that one only ‘thinks’ they are fallen or ‘dreams’ they are fallen, explaining that in the perpetual reality of Goloka or Vaikuntha, nothing ever persishes or is subject to decay and forgetfulness, which means ones svarupa or rasa body is eternally there. <o:p></o:p> <o:p></o:p> The full potential of ones marginal personality and identity can never fall down because their nitya-siddha-svarupa body is always who they really are eternally in Goloka-Vrndavana or Vaikuntha since everything there is maintained by Krishna in the eternal present (here and now) devoid of past, future, forgetfulness and decay (birth, death, disease and old age). It does not only take a quantum physics professor to understand that if there is only the eternal presents without decay, then it is obvious that the repucations of having no past or future means one must be existing in a perpetual body in the timeless and everlasting Kingdom of God (Krishna). There is a catch or choice to all this and that is the marginal living entity does not have to always be aware of their eternal nitya-siddha body if they do not want to be Krishna Conscious. That choice to deny their authentic identity in the Kingdom of God is therefore considered fallen because one ‘thinks’ or ‘dreams’ of being something they are not in the face of eternity. That ‘thinking’ one is fallen or ‘dreaming’ one is fallen is called the nitya-baddha secondary sub-conscious reality that all marginal living entities or personalities have as a secondary part and parcel of their constitutional identity. Nitya meansalways eternally positioned.Baddhameans eternally conditioned by NON-Krishna conscious desires and dreams of greatness without Krishna or God, which can only be fulfilled within the mahat-tattva (material creation) by the dreaming Maha-Vishnu. <o:p></o:p> <o:p></o:p> Maha-Vishnu is an expansion of God whose job also includes fascilitating or providing counterfeit bodies for the non-Krishna or God conscious dreams, desires and thoughts of the marginal living entities lower or secondary bodiless conscious self (nitya-baddha rebellious consciousness) that does not exist in the Goloka or Vaikuntha timeless realms of creation. Therefore all of the marginal living entities non-Krishna conscious nitya-baddha dreams, desires and thoughts can exist in an alternative reality that is real but subject to decay. The sub-conscious non-Krishna nitya-baddha secondary self is part of the two-fold constitutional make up all marginal personalities have, this allows them the freedom to not only love Krishna evermore by forever increasing that love or service, but also allows one to forget Him altogether if one chooses. <o:p></o:p> <o:p></o:p> This extended nitya-baddha consciousness is a bodiless condition that does not and cannot exist in the perpetual Goloka-Vrndavana/Vaikuntha Spiritual Sky; in fact it does not exist at all until it is activated by ones non-Krishna conscious desires and dreams. It is just like darkness can only exist when there is no light. Therefore the only two places the nitya-baddha consciousness can exist outside the imperishable realm of Goloka-Vrndavana or Vaikuntha, is within the perishable or temporary material creation, known as the mahat-tattva or its Impersonal escape into a dreamless consciousness that is also a temporary condition.<o:p></o:p> <o:p></o:p> Therefore nitya-baddha consciousness can also subsist in a dormant state of consciousness that lies in-between the Vaikuntha realm and the mahat-tattva, called the Impersonal aspect of ones marginal identity or the Impersonal Brahmajyoti, tatastha or Brahma-sayujya. How this happens is explained later in this book<o:p></o:p> Many of the Vaishnava sects other than I.S.K.CON have all become polluted with Impersonalism that denies the unfathomable greatness of Lord Krishna’s inconceivable PERSONAL creation. Such believers in those sects foolishly and hysterically claim they originate from the Brahmajyoti- tatastha condition of individual consciousness when in fact it is their nitya-baddha consciousness that originates as an individual bodiless spark of consciousness, which is a collective part of the the Impersonal Brahmajyoti for those who choose to deny their nitya-siddha-svarupa body. <o:p></o:p> <o:p></o:p> It must be made clear what the Impersonal Brahmajyoti aspect of Krishna's effulgence is. The Impersonal Brahmajyoti is SIMPLY the marginal living entities lower or secondary nitya-baddha consciousness existing in a dreamless dormant state that is called the intermediate condition of inactive consciousness that exists between the Vaikunthas and the mahat-tattva.<o:p></o:p> <o:p></o:p> Srila Prabhupada's purport to Sri Ishopanishad Mantra Sixteen "The all-pervading feature of the Lord—which exists in all circumstances of waking and sleeping as well as in potential states and from which the jiva-shakti (living force) is generated as both conditioned and liberated souls—is known as Brahman. Since the Lord is the origin of both Paramatma and Brahman, He is the origin of all living entities and all else that exists. One who knows this engages himself at once in the devotional service of the Lord". Srila Prabhupada in Purport to mantra seventeen "As we have learned from previous mantras, the brahmajyoti emanating from the transcendental body of the Lord is full of spiritual sparks that are individual entities with the full sense of existence (meaning their nitya-siddha-svarupa body) . Sometimes these living entities want to enjoy their senses (as their nitya-baddha consciousness), and therefore they are placed in the material world to become false lords under the dictation of the senses". Also due to the concept of eternal time (the impersishable present) and divided time (the perishable past, present and future), the nitya-baddha lower self is eternally conditioned and sits dormant outside the Vaikuntha Spiritual Sky or Kingdom of God until activated by ones non-Krishna conscious desires and dreams. Also due to the concept of time, the Personal Brahmajyoti and the Impersonal Brahmajyoti co-exist, like the nitya-siddha bodily form its nitya-baddha bodiless shadow co-exists as eternally liberated and eternally conditioned. This again is possible due to imperishable time (the eternal present) and perishable time (past, present and future). The nitya-baddha consciousness therefore is always similtaniously ‘part and not part’ of the individual marginal personality. <o:p></o:p> <o:p></o:p> In simple seems the nitya-baddha sub-conscious condition takes one away from the marginal living entities 'awareness' of their genuine perpetual nitya-siddha-svarupa identity. The nitya-baddha dreaming sub-consciousness is simply activated by the choice to contemplate non-Krishna conscious desires.<o:p></o:p> <o:p></o:p> Question - What is the genuin and correct understanding of who the self really is? <o:p></o:p> <o:p></o:p> Answer – The correct understanding of the self is that one is originally and eternally liberated as their full potential Krishna Conscious nitya-siddha-svarupa body. Such dedicated and loyal devotees of beautiful Krishna are maintained in the 'eternal present' that means everything is imperishable, where as the nitya-baddha bodiless consciousness or lower secondary structure of the marginal living entity, is controlled by past, present and future that means everything in their dreaming consciousness is real but perishable in an atmosphere of constant decline and decay (the mahat-tattva or material creation).<o:p></o:p> <o:p></o:p> All marginal living entities are created as persons first, as a perpetual nitya-siddha devotee with an eternal svarupa body that always exists even if we cannot remember that vigraha (bodily form) rasa (personal bodily relationship with Krishna) Krishna Conscious origin due to being absorbed in our nitya-baddha conscious protrusion. All impersonalism (the tatastha-conscious condition) has its beginning in the creation originally due to ones marginal nitya-baddha fallen aspect of ones consciousness which is the lower 'bodiless' self jiva/soul of ones perpetual authentic marginal nitya-siddha-svarupa body. The nitya-baddha consciousness therefore always eternally remains part of Impersonal Brahmajyoti and the mahat-tattva (eternally conditioned) The nitya-baddha consciousness only exists when one is not as their Krishna Conscious nitya-siddha devotional bodily self, just like darkness only exists when there is no light.<o:p></o:p> <o:p></o:p> It is all based on the concept of timelessness (the eternal presents in Goloka-Vrndavana and Vaikuntha imperishable Sititual Sky) and time (past, present and future in the perishable corner of the Spiritual Sky or mahat-tattva) <o:p></o:p> <o:p></o:p> Srila Prabhupada is very clear. “Originally we have a direct personal relationship with Krishna, with Krishna in the Spiritual World. But when we want to take Krishna’s position, we therefore put ourselves into a dreaming state due to our non-Krishna conscious choices.” <o:p></o:p> <o:p></o:p> Srila Prabhupada – “There is a dormant attitude for forgetting Krishna and creating an atmosphere for enjoying independently. <o:p></o:p> <o:p></o:p> Srila Prabhupada -"As soon as we forget, immediately the illusion is there. Just like as soon as we sleep, dream is there.” <o:p></o:p> <o:p></o:p>

Arjuna is shown the univeral Forms by Krishna of Maha-Vishnu where he was affraid because he could see the past, present and future exising all at once within the mahat-tattva creation Maha-Maya's s'akti cannot exist in Goloka-Vrndavana/Vaikuntha; therefore it is impossible to forget Krishna, so how does one fall down? <?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> The simple answer is they choose to leave Krishna. <o:p></o:p> <o:p></o:p> Srila Prabhupada explains that the tendency is always there with all marginal devotees to forget Krishna and their eternal nitya-siddha-svarupa body they serve Krishna as, because of being the 'marginal energy' or potency of the Lord. <o:p></o:p> <o:p></o:p> Therefore, one can either choose to stay with Krishna or reject him due to the independent marginal status all living entities have – that is why they are called marginal. <o:p></o:p> <o:p></o:p> Srila Prabhupada goes on to explain that actually no-one falls down because their svarupa body never leaves Goloka-Vrndavana, and that they only ‘think’ they are fallen or ‘dream’ they are fallen, but in the perpetual reality of Goloka or Vaikuntha, one can never fall down because their nitya-siddha-svarupa body is always who they really are eternally in Goloka.<o:p></o:p> <o:p></o:p> All non-Krishna conscious nitya-baddha dreams and thoughts are possible with all marginal living entities. The sub-conscious non-Krishna nitya-baddha secondary self is the constitutional make up of all marginal personalities that allows the freedom to not only love Krishna by forever increasing that love or service, but also allows one to forget Him altogether. <o:p></o:p> <o:p></o:p> This extended nitya-baddha consciousness is a bodiless condition that does not and cannot exist in the perpetual Goloka-Vrndavana/Vaikuntha Spiritual Sky; in fact it does not exist at all until it is activated by ones non-Krishna conscious desires and dreams, just like darkness can only exist when there is no light.<o:p></o:p> <o:p></o:p> This understanding of nitya-siddha-svarupa ‘vigraha’ (bodily form) is the highest realization of how all marginal living entities perpetually and originally existed – sat-cit-ananda-vigraha, serving beautiful Krishna. <o:p></o:p> <o:p></o:p> Krishna’s marginal potency manifests originally as the nitya-siddha-svarupa or sat-cit-ananda-vigraha devotee’s, who can never fall down as their original bodily devotional self because of the perpetual uninterrupted nature of the Goloka-Vrndavana/Vaikuntha Spiritual Sky, that is set in the eternal present beyond the concept of past and future (75% of the Spiritual Sky or Brahmajyoti) that only exists in the mahat-tattva (25%.of creation) <o:p></o:p> <o:p></o:p> The perpetual nature of the Jiva, atma or marginal living entity, is to be what they have genuinely been for all eternity without beginning or end, an eternal active servant of Krishna as their nitya-siddha-svarupa origin. On the other hand, one who is absorbed in their nitya-baddha bodiless sub-conscious dreaming transformation, which is a secondary characteristic that all marginal living entities have as part of their make-up, exists simultaneously with the nitya-siddha vigraha body, this is called the separated and non-sperpated state. In other words when one chooses to forget Krishna, one chooses to serve their self centered nitya-baddha dreams and desires, forgetting Krishna and their genuine Krishna Conscious perpetual nitya-siddha bodily self.<o:p></o:p> <o:p></o:p> It is that aversion to Krishna that causes the nitya-baddha bodiless conscious condition to emerge from deep within the marginal living entities make-up in the first place, like turning out a light allows darkness to exist. <o:p></o:p> <o:p></o:p> Still the marginal living entity is always one individual personality that has access to two opposite levels of consciousness, therefore the nitya-baddha sub-conscious secondary condition is transmitted from ones marginal identity as non-Krishna conscious dreams, desires and thoughts however, due to the nitya-baddha’s non-existence in Goloka-Vrndavana/Vaikuntha, the nitya-baddha conscious state is always laying dormant within the sub-consciousness of all marginal living entities however, such consciousness can only exist outside of the Goloka-Vrndavana/Vakuntha realm. The marginal living entities have the free-will to ‘choose’ to live out their non-Krishna conscious desires as the nitya-baddha consciousness. To achieve those desires, the nitya-baddha cnsciousness enters the maha-tattva cloud and is housed within ethereal and biological vessels by Maha-Vishnu. The concept of time The eternal realm beyond time is where only the perpetual nitya-siddha devotee’s exist serving Krishna in the perpetual imperishable present (Goloka), while the nitya-baddha consciousness is eternally conditioned by the perishable past, present and future (mahat-tattva). <o:p></o:p> <o:p></o:p> In a crude example, while one is absorbed in their nitya-baddha non-Krishna conscious projection, it is as if the Goloka-Vrndavana/Vaikuntha realm and pastimes is suspended or stopped. Of course the Goloka-Vrndavana realm is perpetually active with the pastimes of Krishna however, while one is absorbed in their nitya-baddha consciousness, they fall out of the eternal presents and enter the divided present which is past, present and future. It is only when one again becomes aware of their nitya-siddha-svarupa endless self, by the mercy of the Spiritual Master, do they again become aware of the perpetual presents of their rasa identity in Krishna’s perpetual pastimes. When that happens, it will be as if their nitya-baddha consciousness never even existed in the first place and that their dream of self-indulgence was an insignificant moment that had absolutely no effect in their service to Krishna in Goloka.<o:p></o:p> <o:p></o:p> <o:p></o:p> The nitya-baddha dreaming conscious condition therefore always has the potential to temporarily become ones existence, even when one is not aware of it. This is due to not being absorbed in Krishna Conscious service as their nitya-siddha-svarupa body. All marginal living entities have that choice. Once that choice is made, only then do they forget Krishna. All marginal living entities are endowed with this two-fold conscious ability to choose or reject Krishna in this way. <o:p></o:p> <o:p></o:p> This is called free will that distinguishes us from being mindless slaves or androids. <o:p></o:p> <o:p></o:p> A crude example to explain this is as follows: - <o:p></o:p> <o:p></o:p> A basement in a large building always exists even though one may not be in that basement. The basement is compared to the nitya-baddha consciousness while the penthouse suite at the top of the building is compared to the nitya-siddha body, both exist simultaneously, it just depends on whether one chooses to be in the penthouse (nitya-siddha body) or the basement (nitya-baddha consciousness). Ones marginal conscious awareness can choose one or the other due to free will. One can therefore enter the mahat-tattva as the nitya-baddha lower conscious jiva-tattva, jiva-s’akti, jiva-bhutah etc, but has absolutely no effect on their nitya-siddha svarupa body due to the paradox of time. In this way one can chase their dreams in their nitya-baddha consciousness in bodies or vessels provided by Maha-Vishnu in His divided time and space within the mahat-tattva that is governed by impermanence, forgetfulness, birth, disease, old age and death. <o:p></o:p> <o:p></o:p> Even the concept of independence from Krishna does not exist; one only 'thinks' they are independent due to ignorance Srila Prabhupada explains. One is dependant on Krishna in Goloka or Maha-Vishnu in the mahat-tattva. All this trouble because one chooses to forget Krishna. Its not that we have two different selves, no, it’s not like that, there is only one marginal self that chooses to be with Krishna as their perpetual nitya-siddha body or reject Krishna as their nitya-baddha bodiless consciousness. The simple choice all marginal living entities have is accepting ones Krishna Conscious perpetual body in Vaikuntha, while the other is rejecting Krishna and being confined to counterfeit temporary bodily forms in the mahat-tattva. The difference is eternal time in Goloka or Vaikuntha world beyond past and future that exists in the perpetual present in contrast to a mahat-tattva or material world that is governed by time, space, past, present and future. In other words it is not that we have an eternal body in Vaikuntha and we are simultaneously in the material world, we are in the material world due to choice however, what separates our awareness from our perpetual body and our present biological body is the concept of time that can place us in both places at the same time. <o:p></o:p> <o:p></o:p> What makes our consciousness appear to be divided into two (nitya-siddha and nitya-baddha - nitya-siddha is Krishna Conscious while the nitya-baddha is self conscious) is the perception of time that we choose to be in; this is an important realization and is the only way to understand the difference between nitya-siddha and nitya-baddha. In genuine reality there is no division because there is no time, as we know it within Vaikuntha, only transcendental Lila time. There also is no decay, no birth, disease old age and death, what is there is perpetually there in their full potential which includes all the marginal expansions of Krishna as their unending rasa or svarupa individual bodies, or our svarupa and rasa bodies. <o:p></o:p> <o:p></o:p> So how can we also be in the material world simultaneously? <o:p></o:p> <o:p></o:p> The answer is the time factor and not the division of the self however, in this thesis the nitya-siddha is referred to as the eternal form or higher self while the nitya-baddha consciousness is devoid of form and is also referred to as the secondary conscious projection or lower self that is activated by ones non-Krishna conscious desires, dreams and thoughts. <o:p></o:p> <o:p></o:p> It only appears that way due to eternal time in relation to divided time. These realizations cannot be learnt on an academic level, they must come from the amazing and causeless mercy of the Srila Prabhupada. <o:p></o:p> <o:p></o:p> Acintyah means inconceivable though the way to understand the apparent existence and paradox of both the nitya-siddha body and the nitya-baddha consciousness existing at the same time is that the nitya-siddha bodily self is eternally liberated in Goloka, existing in the endless presents and pastimes of Krishna, while the nitya-baddha bodiless dreaming consciousness is eternally conditioned outside the Vaikuntha realm in either a conscious Impersonal inactive dormant condition, where one is not aware of past, present and future or within the dreams of Maha-Vishnu, where the nitya-baddha consciousness is confined to ethereal and biological bodily vessels that He provides so one can actively act out their dreams within His mahat-tattva. <o:p></o:p> <o:p></o:p> As already explained, the mahat-tattva is governed by past, present and future that has the by-product of impermanence and decay, both are temporary conditions because the nitya-baddha consciousness is not who one really is perpetually. Ones awareness of reality is simply based on the concept of time governed by whether one chooses to serve Krishna or reject Krishna. From the nitya-siddha Krishna Conscious bodily point of view, the nitya-baddha bodiless consciousness simply does not exist; it’s not even an illusion to them because such an illusion does not exist as part of their nitya-siddha-svarupa body. This is important to understand. <o:p></o:p> <o:p></o:p> On the other hand, the nitya-siddha devotee’s are aware of the dark cloud in Vaikuntha Spiritual Sky that is real but only a temporary manifestation and is a place where the marginal living entities non-Krishna conscious dreams go to be embodied and pursued. The paradox here is such dreams have no effect in perpetual time in Goloka-Vrndavana and on return to their genuine bodily svarupa self; it will be as if they never left. <o:p></o:p> <o:p></o:p> Srila Prabhupada explains ones so called fall down like this and then says that technically one never falls down, they only 'think' they have left Goloka. Srila Prabhupada also explains that the tendency or possibility is always there with all marginal devotees to forget Krishna and their eternal nitya-siddha-svarupa body they serve Krishna as because of being marginal energy of the Lord. One can either choose to stay with Krishna or reject him due to their independent marginal status. Such wishes are the choice all marginal living entities have – that is why they are called marginal. Srila Prabhupada clearly tells us that actually no-one falls down because their svarupa body never leaves Goloka-Vrndavana and that one only ‘thinks’ they are fallen or ‘dreams’ they are fallen, but in the perpetual reality of the eternal 'presents' of Goloka-Vrndavana/Vaikuntha, no one never falls down.

The following is a pastime (Lila) of the great sage Narada-Muni that took place walking with Krishna outside the walls of Dwarka in Goloka-Vrindavan. Krishna was about to teach Narada a valuable lesson about the powerful effects of Maya (forgetfulness) Narada Muni, a great Devotee of Lord Krishna, was once walking outside the perimeter of Dwarka (one of Krishna’s great Palaces) with the Lord. As they walked, Narada asked Krishna, “How is it one can forget such a beautiful place as Goloka-Vrndavan? ‘How could a devotee forget Krishna and end up in the temporary material world in an ethereal (heavenly) or biological (earthly) body?” Narada looked at Krishna in total ecstasy and bliss wondering how anyone could leave such beauty. He was confused, as he new the material universe was full of souls, who all were previously with Krishna in their only genuine eternal form that is perpetually endowed with an imperishable identity, personality and individuality, who did exactly that – forgot Krishna and their own real identity by turning their back on Him and manufacturing so many counterfeit identities, personalities and forms outside of Goloka-Vrindavan within the temporary material universe, how could this happen? As they walked through the forest, a young girl caught Narada’s attention; she was struggling to carry two buckets of water near a well. Out of pity, Narada went over and offered his helping hand to the struggling girl; she gladly accepted his offer, as she was exhausted. Gladly and compassionate Narada Muni carried the two buckets of water and proceeded to the girls’ destination at a nearby Village. On the way there, the simplicity and innocents of this beautiful young girl was so sweet and captivating that Narada was speechless in her association. She broke the silence by explaining she was the daughter of the Village elder and her father was a great leader and devotee of Krishna. Narada, however was so captivated by the girl’s sweet voice, flowing long hair and colourful sari, he was not listening. He was totally dumbfounded in her presents. When they arrived at the Village, the girl introduced her new friend to her father. He was very impressed by Narada’s qualities, and thought this man must be a great devotee of Lord Krishna. He immediately further thought ‘what a nice husband this young man would make for my daughter’ The Village elder felt obligated to reward Narada for his service. All the Villagers gathered around thinking Narada must be a great Sage and suggested the best reward for him was the village elder’s daughter in marriage. Narada Muni was so attached and comfortable with the girl that he accepted the offering! The wedding day arrived and everyone in the surrounding area came. The Village Brahmin’s (priests) performed the fire yajna (purification ceremony) and many gifts were given. After the marriage Narada and his new wife settled in performing various duties. Narada eventually became the Head Master of the Gurukula (school). In due course his wife fell pregnant with their first child. A boy was born and the Village was ecstatic, celebrating late into the night. As time went on, Narada’s happiness increased being with his family and living in the Village, he never had a worry in the world. Over the years he was bestowed another six children. He enjoyed watching them grow, becoming educated and playing sporting games with them. All his children were adorned with beautiful qualities. Twenty years had passed, his father in-law, the Village elder, passed away suddenly due to illness; everyone was saddened and would only accept Narada as the new Village elder. Many more years passed and he eventually gave permission to a young boy to marry his daughter. Everything was so perfect, so peaceful. Narada was totally satisfied with his wife, children, grandchildren and all the wonderful people in the Village. Then one day an enormous storm came to the Village, pelting heavy rain with strong winds that destroyed houses. Narada decided he must immediately evacuate the Village, but it was too late, flooding had made it impossible to escape. The storm became more intense, the water level was rising fast and raging torrents destroyed everything in its path. Narada frantically searched for his wife, children, grandchildren and friends, He found himself trapped on a plank of wood in the raging torrents looking everywhere through the hail, wind and ragging water for his wife, but new she must have been washed away by the flood. His son in law and daughter also found a plank of wood attempting to ride out the storm however, it only got worse and they eventually lost their footing and also perished. Then to Narada’s amazement he saw two of his young grand children high up in a tree holding on to dear life. Narada reached out to them screaming, “Just hold on to me, give me your hand and I will save you!” They reached out and at the same time a huge wave overpowered all of them, frantically Narada searched through the water screaming out for his grandchildren, but they also had perished. He continued calling out, “Don’t leave me, just hold on somehow, don’t leave me!” Then he also perished in the flood. At that exact moment, Narada felt a tap on the shoulder, he slowly opened his eyes still lamenting and wanting to be with his family. He found himself sitting against a well; again Narada yelled out in bewilderment, “Where is my family?” Then realized the tap on the shoulder was from Krishna standing next to him. Krishna laughed and said, “You wanted to know how powerful Maya (forgetfulness) was, so I showed you. You have been sitting against that well for no more than a moment!” Coming to his senses, Narada says to Krishna, “You mean all that experience, my wife, my children, my friends, my wealth, my fame, my followers, the Village, was a dream?” Krishna replies, “No, it is all real but everything outside my Kingdom is impermanent, your entire experience was a lesson to show you how easy it is for a devotee in Goloka-Vrindavan, who is eternally liberated, until they choose not to be as you have just done, to be captivated by Maya (forgetfulness and illusion) and fall to a temporary body of forgetfulness birth, disease, old age short memory and death to experience the impermanent nature that exists only within My material universe outside My Eternal abode of Goloka Vrindavan/Vaikuntha. In My Perpetual Spiritual Universe, there is no death, however as soon as you chose to forget Me and help the girl, you were immediately transferred to My material universe and experienced the fleeting forgetful nature of the transitory universe, including death by drowning. This is because you were attached to something other than loving devotional service to Me; (Krishna or God) you chose to turn your back on me just for a moment to help the young girl and became captivated by your own selfless compassion to help her, so much so you forgot Me! That moment seemed like a lifetime. Genuine selflessness is doing everything for My pleaser and you, along with others, simply become inattentive. Many of my devotees experience this illusion like you have as Lila (pastime), so I can teach them a valuable lesson however, others who turn their back on me and become attracted to the flicking beauty of Maya, can remain in the material universe forgetting their true form, identify, personality and individuality for almost what appears to be an eternity, transmigrating through many millions of counterfeit bodies in their search for so called happiness. Enough is never enough in the material universe. In the material world, this is like chasing after a mirage in the desert that only appears real, but in reality is only an illusion. The impermanent universe is both real and an illusion because it is transitory. This is what temporary ethereal (heavenly or hellish) and biological (earthly) bodies in the material universe are like, they all end in disappointment because they fade away because everything one has accumulated and worked so hard to achieve is lost and ultimately forgotten – everything just fades in material time. Conditioned souls who are trapped in the material universe experience that ‘moment of being away from my Kingdom’ as billions upon billions of life times in billions of different bodies that seem like an eternity, so much so, many foolishly come to believe the Impersonal inactive effulgent Brahmajoyti, or bright light, which is the motionless effulgence of trillions of individual jivas surrounding My body, is the starting and ending point of their existence. All of them have forgotten their real form and relationship with Me in Goloka-Vrindavan This is very difficult to understand without My favour because it is very complicated for you to understand the eternal stage on which all this illusion within the impermanent material universe is unfolding. In actual fact, all of those jivas were once like you and had a personal intimate relationship with Me in Goloka-Vrindavan, they still do, but have temporally forgotten. As in your case of sitting against the well and captivated by absent-mindedness just for a moment, the consciousness of those who choose to leave My Personal abode and their real form, identity, personality and individually have also become forgetful, leaving behind their original form, just as you did Narada, in Goloaka-Vrindavan. On leaving your true identity you then fabricate numerus counterfeit forms, identities and personalities like one does in a dream at night. Some in this way transfer their consciousness to the material universe, as your consciousness had just experienced, to pursue their self intereset and turn their back on Me. In actual fact there is no beginning or ending point of the jiva, this Impersonal conclusion by some lost souls, which includes many learned Vaisnavas and caste Goswamis (My devotees), have miss understood their eternal relationship with Me that is always there in Goloka-Vrindavan, even if they have forgotten. Their idea that the soul originates from the Brahmajoyti is due to the long association they have had within many fleeting bodies within the temporary universe, being trapped within forgetfulness and sensual identity and association for so, so long, that they have forgotten their original form, identity, personality individuality and selfless devotional love in their eternal relationship with Me as you, Narada, have just done by choosing to forget Me. Even a great devotee like you should never underestimate the choice to forget Me, you are marginal and that is your right if you choose however, once under the spell of My maha-maya, you became illusioned and believed the village was your home forgetting your geniun home here in Goloka. What is Maya? Maya: - forgetfulness, illusion, ‘that which is not’, a personality who controls the impermanent energy, i.e., the ethereal (heavenly and hellish) and biological (earthly) container the soul manifests, as well as the mental delusions suffered by the forgetful jiva after leaving the Kingdom of God. Maya’s duty is to make sure no one disturbs Krishna by offering the aspiring devotees wealth, riches, beauty (female or male), and knowledge of the celestial technological heavenly realms and technologically earthly realm as a test to see what one really wants". Human civilizations throughout the centuries have repeatedly attempted to build a permanent existence as well as prepare their present bodies with wealth and belongings to take with them into a heavenly ‘after-life’ where they believe they will live forever, why this is not possible in this temporary world will be fully explained in this thesis. From the beginning of time, so many cultures have tried to prepare, with their inherent instinctual belief in an after life, to enter a Perpetual Kingdom of God. They unfortunately mistakenly come to believe that this transitory universe, with its heavenly rewards, is their real home (Explained later when explaining the heavenly planets within the interim creation in higher levels of the material universe existing in a non-biological sub-space dimension). All things must pass The attempt to achieve happiness, love and sensual pleasures in an impermanent atmosphere will, in due course, frustrates an intelligent human being because; in the end, all they have worked so hard to build up over their lifetime is all taken away. Whatever material acquisitions built up over their lifetime eventually wears out and erodes away. Ultimately they loose everything anyway as forgetfulness, disease, old age and death over comes them. The phenomenon of death, also known as ‘forgetfulness’, is an abnormal state the jiva or individual life force is overcome by while traveling in and identifying with the outward biological human bodily garment or vehicle while contained in the temporary universe. The attempt to build a perpetual blissful home on earth in a biological body, or in heaven in a non-biological ethereal body is not possible because everything eventually breaks down and fades away in the impermanent material universe. Even in the heavenly planets, that are rewards for Jains, Buddhists, Christians, Muslims, Jews and most branches of Hinduism, due to their performance of penance and austerity, exists only a temporary celestial manifestation within the boundaries of the material universe where one can live for thousands of years but also must pass on. Only jivas who fall from the Brahmajoyti, having first originally previously first fallen from Vaikuntha or Goloka-Vrindavan long, long, long before they mistakenly accepted the Impersonal Brahmajoyti as their origins, have to start their active existence from the beginnings of biological life. Only after billions of life times, do they unfortunately make their way to the Brahmajoyti. They do not know or remember how they were introduced or originally fell from Goloka-Vrindavan/Vaikuntha to the temporary universe in the first place and foolishly believe the Brahmajoyti is both the source of their existence and liberation. Unfortunately the separation of the individual jiva from Krishna’s Personal abode has been so long a period of time they foolishly believe their origins are the Brahmajoyti. These jivas, who think they have originated from the Brahmajoyti, first manifest an ethereal body that stays with them for as long as they exist in the impermanent universe. From that ethereal body all other insubstantial and biological forms are projected. Coming from the Brahmajoyti means these embodied jivas have to start their active existence from the most basic form of life first attained after leaving that effulgent light. From there the now embodied jiva has to go through the billions of biological bodily mapped out by evolution until the human body is again attained. It must be made clear this extremely lengthy process is only for the jivas who have previously merged there identity, individuality, personality and form into a minute spark of individual living light and therefore have entered or merged themselves (individual spark) into the brightness of the Impersonal Brahmajoyti, have to start off at the very basis of biological life when they again re-emerge from their Impersonal slumber. Impersonalism is a very dangerous philosophy to follow and is often referred to by devotees of Krishna as Spiritual suicide. The Impersonal effulgence or Brahman is where unlimited other ‘inactive jivas’ exist and vibrate their form impersonally as individual living sparks of light that collectively make up what is also known as the Impersonal Nirvana. All of them who enter the Brahmajoyti, except for some rare Impersonalist yogis, have to start at scratch (entering the body of a microbe) when they eventually desire activity and fall out of that Impersonal sense of oneness. Followers of Lord Buddha and the Jains practice sever penance and austerities attempting to free themselves from karma. Their austerity however, has the side effect of accumulating pious karma that allows them entry into the heavenly planets. These higher dimensional supernatural worlds, known as the heavenly planets, exist in sub-space which are a insubstantial manifestation of the temporary material energy where the ethereal non-biological body, that is temporary but not material (lifeless energy), contains the eternal jiva or soul and resides separate encased in the ethereal living body apart from that lifeless sub-space-matter that the sub-space heavenly and hellish planets are made of. In this thesis it should be made clear the words material and matter is lifeless substance or energy. In other words we do not live in a material body but rather we live in an ethereal body or vessel that further creates a biological covering. Matter and material refers to the lifeless by products left over by the embodied jivas once they vacate the biological body. Both the jivas ethereal bodies or containments and the surrounding sub-space lifeless material energy are not generally perceived by the embodied ‘jivas projected biological containments’ that the ethereal body eventually manifests as a further extension of the ethereal body. The biological restraint or body covers the ethereal body and resides in a dimension like our earthly planet that is called secular space that is far more gross and solid than sub-space matter however, both realities are material where as the ethereal body and its extended biological body are not material. The ethereal body in material sub-space is also called the supernatural-realm; where as the biological containment in secular-space is called the natural-realm. Both the natural and the supernatural are not spiritual; they are different dimensions within the material realm.

Srila Prabhupada – “Just see how important this verse. It is already there, but you are not reading. Each verse, read every day carefully. Try to assimilate, understand, and you will get more profit, every day, hundred yards forward, hundred yards forward, yes. They are so important verses. How nicely composed by Vyasadeva. In two lines the whole thing is explained. This is called sastra. In two lines. Then read the purport.<?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> <o:p></o:p> Notice that Srila Prabhupada is calling this a very important verse, and he is repeating again and again his explanation and also calling it very important for the devotees to understand. He is raising the questions that confront us and answering them point by point. He is also offering a way to understand the statements that “no one falls.” <o:p></o:p> <o:p></o:p> Statements like these by Srila Prabhupada are addressed directly to the specific questions that confront us. They address these questions in a sustained way. Such direct, detailed, and comprehensive statements are worthy of more emphasis than isolated brief statements pulled from here and there, with no direct sign from Srila Prabhupada that they relate to the exact questions before us. <o:p></o:p> <o:p></o:p> Karandhara [reads purport]: The external energy is controlled by the Lord, and the living entities are controlled by the external energy—by the will of the Lord. Therefore, although the living entity is purely conscious in his pure state, he is subordinate to the will of the Lord, being influenced by the external energy of the Lord. In the Bhagavad-gita also the same thing is confirmed, that the Lord is present within the heart of every living entity and all consciousness and forgetfulness of the living entity are influenced by the Lord.”<o:p></o:p> <o:p></o:p> Srila Prabhupada – “Yes. Because... Now, people may say that, “Why Krsna within the heart gives one type of consciousness to one, and another type of consciousness...?” Because I wanted. I wanted to forget Krsna, so Krsna is giving consciousness: “All right, you can forget Me in this way.” That is His kindness. Just like the Mayavadis, the so-called yogis and karmis, they wanted to forget. Krsna is giving him intelligence. “All right. You forget Me like this.” That’s all. Go on. And if you want to again revive your relationship, Krsna will give you intelligence. Buddhi yogam dadami tam yena mam upayanti te: “I shall give intelligence.” So Krsna is... Ye yatha mam prapadyante. As you want, Krsna gives you facility. <o:p></o:p> Karandhara [continues reading purport]: “The living entities are illusioned by the will of the Lord because they wanted to become like Him.”<o:p></o:p> <o:p></o:p> Srila Prabhupada: Yes.<o:p></o:p> <o:p></o:p> Karandhara: “As a person thinks of becoming a king without possessing the necessary qualifications, similarly, when the living entity desires to become the Lord Himself, he is put in a condition of dreaming that he is a king. Therefore the first sinful will of the living entity is to become the Lord, and the consequent will of the Lord is that the living entity forgets his actual life and thus dreams of the land of utopia where he may become one like the Lord. The child cries to have the moon from the mother, and the mother gives the child a mirror to satisfy the crying and disturbing child with the shadow of the moon. Similarly, the crying child of the Lord is given over to the shadow of the material world to lord it over as a karmi and to give this up in frustration to become one with the Lord. Both these stages are dreaming illusions only. There is no necessity of tracing out the history when the living entity desired this, but the fact is that as soon as he desired such, he was put under the control of atma-maya by the direction of the Lord. Therefore the living entity in his material condition is dreaming falsely that this is ‘mine’ and this is ‘I.’ The dream is that the conditioned soul thinks of his material body as ‘I’ or falsely thinks that he is the lord and that everything in connection with the material body is ‘mine.’ Thus in dream only the misconception of ‘I and mine’ persist life after life. This continues life after life as long as the living entity is not purely conscious of his identity as the subordinate part and parcel of the Lord. In his pure consciousness, however, there is no such misconceived dream. And in that pure conscious state the living entity does not forget that he is never the Lord, but he is eternally the servitor of the Lord in transcendental love.”<o:p></o:p> <o:p></o:p> Trivikrama asks Srila Prabhupada – “You were just saying that we are not fallen. Actually this is an illusion thinking that we are fallen. Yet I read ...<o:p></o:p> <o:p></o:p> Srila Prabhupada: “The same example. In dream I am not attacked by the tiger, but I am thinking, “Oh, tiger is there - It is simply dreaming condition”.<o:p></o:p> <o:p></o:p> Trivikrama: But so many Vaisnavas are praying...<o:p></o:p> <o:p></o:p> Srila Prabhupada – “So as soon as you understand that “This is not... I am not in contact with tiger, it is all a dream,” then you are delivered. Similarly, as soon as you understand “All this material condition of life we are simply dreaming; I am actually servant of Krsna,” then you are liberated. That is Krsna conscious. If you keep in Krsna consciousness, that “I am eternal servant of Krsna,” then you are liberated. . . . <o:p></o:p> <o:p></o:p> Trivikrama: This feeling that we have, that we are fallen, that we are very fallen...<o:p></o:p> <o:p></o:p> Srila Prabhupada - “That is also illusion. That is also illusion. You are fallen means you have got some certain desires except service of Krsna. Therefore the conclusion is that if you keep yourself tightly in Krsna’s service, there is no question of falling down or there is no question of maya. You see?”<o:p></o:p> <o:p></o:p> In this lecture Srila Prabhupada is very clear. Originally we have a direct personal relationship with Krsna in the spiritual world. But when we want to take Krsna’s position, Krsna puts us into a dreaming state. <o:p></o:p> <o:p></o:p> In this dreaming state we forget our actual position and are thus free to act out our desire to become the supreme enjoyer. This state of forgetfulness and dreaming is sometimes characterized as being “fallen” from our position in the spiritual world. But Srila Prabhupada explains that in reality we are not fallen. We are simply in a dreaming state. Srila Prabhupada says that this is a very important point and asks the devotees to carefully consider it. <o:p></o:p> <o:p></o:p> This concept that we are not really fallen offers an explanation for the statements that “no one falls from Vaikuntha.” We do not fall. We simply forget our original relationship of service to Krsna. Some might argue that we have eternally forgotten Krsna. But that is not supported by Srila Prabhupada’s purport to the text under consideration. <o:p></o:p> <o:p></o:p> Srila Prabhupada - “Therefore the first sinful will of the living entity is to become the Lord, and the consequent will of the Lord is that the living entity forgets his actual life and thus dreams of the land of utopia where he may become one like the Lord.” It is clear that the living entity is first situated in “his actual life.” In that life he is properly using his free will. Then comes “the first sinful will of the living entity.” This is to “become the Lord.” At that point the Lord arranges things so that “the living entity forgets his actual life.” There is no support here for the idea that our original position is as eternally fallen beings in the brahmajyoti, the Viraja , or the material world. Neither is there any hint that our original position in the spiritual world is any different from our position after going back to Godhead. <o:p></o:p> <o:p></o:p> We were originally with Krsna, (NITYA-SIDDHA) but we have chosen to forget that. In that state of forgetfulness we think we have fallen (NITYA-BADDHA), but actually we are not fallen. We simply have to wake up, and we will be in our original position. The dream situation and our dream identity will then disappear and we will find ourselves in our natural position, just like a person who is dreaming wakes up on his own bed. Actually, he is always on his own bed, even in the dream. <o:p></o:p> <o:p></o:p> In this way, Srila Prabhupada gives us the way to understand how we can find ourselves separated from Krsna without really “falling” from Vaikuntha. Srila Prabhupada started his lecture by directly referring to the question of how the living entities can fall down from their eternal relationship with Krsna. <o:p></o:p> <o:p></o:p> Srila Prabhupada gives a thorough answer to this question. We should follow in his footsteps by giving the same answer. Others may try to put together an alternative view, by taking isolated statements from here and there and putting them together in inventive ways, but this cannot compare to the kind of systematic, comprehensive, self-contained statements made here by Srila Prabhupada in direct answer to the specific questions confronting us. End of quote by Drutakarma Dasa The difference between the nitya-siddda-svarupa body and the nitya-baddha sub-conscious state is the nitya-siddha is perpetually a transcendental Krishna Conscious bodily form where as the nitya-baddha consciousness has no bodily form until it is provided one by Maha-Vishnu within the mahat-tattva.<?xml:namespace prefix = st1 /><st1:place form w:st="]Krishna" div mahat-tattva< the within Maha-Vishnu by one provided is it until bodily no has consciousness nitya-baddha as where Conscious>The shadowy cloud that exists in one area of the Spiritual Sky or Brahmajyoti is just as much a mysterious phenomenon too many Sanskrit scholars as the dark holes in outer space are to modern quantum science of the 21st century that material scientists are baffled by? Srila Prabhupada has given us the full explanation of that dark mahat-tattva cloud creation of Maha-Vishnu that exists in 25% of the Spiritual Sky, as illustrated on the cover of his beautiful Srimad Bhagavatam and in the painting above. This dark cloud (mahat-tattva) also illustrated above is where the sleeping Maha-Vishnu accommodates the mostly mistaken dreams of the marginal nitya-siddha devotees and is where their nitya-baddha consciousness goes to be material (ethereal and biological) perishable bodily form, such bodies or vessels are part and parcel of the mahat-tattva and always belong to Maha-Vishnu. He provides such costumes so that the visiting nitya-baddha consciousness or jiva-tattva can exist in the mahat-tattva and attempt to satisfy their non-Krishna conscious dreams, thoughts and desires. So what is the dark cloud that exists in one corner of the Spiritual Sky or Brahmajyoti that the Vedas call the material creation or mahat-tattva? Also what is the marginal potency or energy that radiates from Krishna</st1:place>’s beautiful body? The perishable cosmic manifestation or material creation (mahat-tattva) is simply the place where the dreaming consciousness of the marginal devotees goes when they choose to deny Krishna and the perpetual nitya-siddha-svarupa body they serve <st1:place w:st="]<b">Krishna as</B>. </st1:place> <st1:place w:st="]<b">This inferior sub-conscious condition of the marginal nitya-siddha devotees is actually the manifestation of a secondary independent self called the nitya-baddha consciousness (sub-conscious dark side or half of the marginal living entities) The nitya-baddha dreams and desires are transferred as a life force, soul, jiva-tattva, jiva-s’akti, jiva-bhutah, jiva-prakriti etc that has substance and said to be ten thousandth the size of a tip of hair. These conscious projections transmitted from ones own nitya-siddha body in Goloka or Vaikuntha enters the mahat-tattva first in seed form (a spiritual spark of effulgent minute substance that IS the nitya-baddha consciousness with all its thoughts and dreams of grandeur) without any bodily form or ethereal covering. The nitya-baddha consciousness does not have any bodily form, it is simply dreaming consciousness presented to the mahat-tattva as a seed, spark or effulgence emanating from Goloka. Unlike the nitya-siddha-svarupa higher self of ones personality and identity that is eternally as a bodily form, the nitya-baddha consciousness can only be given a bodily form or vessel by Maha-Vishnu within the mahat-tattva, until then the nitya-baddha lower self is simply a spark of living consciousness situated within the body or thoughts of Maha-Vishnu waiting to be ‘planted’ (embodied) within His mahat-tattva creation. In this way when Maha-Vishnu glances over His material creation, He impregnates the mahat-tattva with His blue print of species of life then designates those bodily ethereal and biological vessels to the visiting bodiless nitya-baddha consciousness. In this way when one first enters the mahat-tattva, Maha-Vishnu provides them first with the bodily, vessel and post of Lord Brahma. </st1:place>

The occurrence of divided time only exists in the perishable mahat-tattva due to the phenomenon of past, present and future that creates the phenomenon of impermanance, decay and forgetfulness, where as only the present exists in perpetual Goloka-Vrndavana or Vaikuntha which means our svarupa body is eternally there. Srila Prabhupada–“We never had any occasion when we were separated from Krishna<?xml:namespace prefix = o /><o:p></o:p> There is only one marginal personality and bodily identity to all marginal living entities however, due to the time factor it only appears there is two separate identities within the marginal devotees, Its simply all based on one being Krishna Conscious or not Krishna conscious, that is the real division.<o:p></o:p> <o:p></o:p> Srila Prabhupada -"As soon as we forget, immediately the illusion is there. Just like as soon as we sleep, dream is there.” <o:p></o:p> <o:p></o:p> Srila Prabhupada – “Just like one man is dreaming and he forgets himself. In the dream he creates himself in different forms: now I am the King discussing like that”.<o:p></o:p> <o:p></o:p> Srila Prabhupada - “This creation of himself is as seer and subject matter or seen, two things. But as soon as the dream is over, the "seen" disappears. But the seer remains. Now he is in his original position”. <o:p></o:p> <o:p></o:p> Srila Prabhupada – “Our separation from Krsna is like that. We dream this body and so many relationships with other things. First the attachment comes to enjoy sense gratification. Even with Krsna desire for sense gratification is there”.<o:p></o:p> <o:p></o:p> Srila Prabhupada - “Actually he has not fallen<o:p></o:p> <o:p></o:p> Srila Prabhupada said on April 20, 1972, in <?xml:namespace prefix = st1 ns = "urn:schemas-microsoft-comKrishna</st1:place>”. (Meaning our devotional nitya-siddha-svarupa body) <?xml:namespace prefix = o ns = " /><st1:place w:st="on"><st1:City w:st="on">Tokyo</st1:City>, <st1:country-region w:st="on">Japan</st1:country-region></st1:place> - “no one falls from Vaikuntha.” Srila Prabhupada says that we were originally with Krsna and are now in a situation where “we think we have fallen’. <o:p></o:p> <o:p></o:p> Drutakarma Dasa explains this is in a very significant way - <o:p></o:p> <o:p></o:p> “In this way, we can accept the literal meaning of Srila Prabhupada’s very numerous statements that we do fall from the spiritual world and we can adjust the relatively few “no fall” statements in terms of a solution that Srila Prabhupada himself directly offers. We have not actually fallen, but we think we are fallen. Taking the opposite approach, we can, as some advocates suggest, take the “no fall” statements as literally true and adjust the “fall” statements in a way not directly offered by Srila Prabhupada (i.e., they are a “preaching strategy”). In other words, we were never in the spiritual world with Krsna, but Srila Prabhupada sometimes said we were as a preaching strategy. The following lecture excerpts demonstrate that it would not be wise for us to follow this latter approach when Srila Prabhupada has taken another approach to the same problem—we were in Vaikuntha and we just think we are fallen”.<o:p></o:p> <o:p></o:p> Karandhara: Translation: “Sri Sukadeva Gosvami said: O King, unless one is influenced by the energy of the Supreme Personality of Godhead, there is no meaning to the relationship of the pure soul in pure consciousness with the material body. It is just like the dreamer seeing his own body working.”<o:p></o:p> <o:p></o:p> Srila Prabhupada: So, purport?<o:p></o:p> <o:p></o:p> Karandhara: “Purport. The question of Maharaja Pariksit is perfectly answered as to how a living entity began his material life, although he is apart from the material body and the mind.”<o:p></o:p> <o:p></o:p> Srila Prabhupada: It is a very important question. Pariksit Maharaja inquired... Many people inquired that “How the living entity was with Krsna, he became fallen in this material world?” Is not done? This question is raised? So this question is answered here, that “How the living entity who was with Krsna became fallen down in contact with this material qualities?” So this is the answer. Read the translation.<o:p></o:p> <o:p></o:p> So here Srila Prabhupada is himself directly raising one of the specific questions that confront us today. It is clear that he accepts the premise of the question, namely that we actually were with Krsna in the spiritual world. The question is not whether or not we were with Krsna. Srila Prabhupada is accepting that. The question is why we left Krsna.<o:p></o:p> <o:p></o:p> Karandhara: “Sri Sukadeva Gosvami said: O King, unless one is influenced by the energy of the Supreme Personality of Godhead...”<o:p></o:p> <o:p></o:p> Srila Prabhupada It is simply the influence of the material energy, nothing. Actually he has not fallen. Another example given is given. Just like the moon is covered with scattered cloud, the passing cloud. You have seen. Everyone has experience. The cloud passes, and it appears that the moon is moving. Have you seen this?<o:p></o:p> <o:p></o:p> Devotees: Yes.<o:p></o:p> <o:p></o:p> Srila Prabhupada - “Actually the moon is not moving. It is a maya, illusion. It appears that the moon is moving. But similarly, the living entity, because he is spiritual spark of the Supreme, it has not fallen. It has not fallen. But he is thinking, “I am fallen. I am material.” That is the reason....Try to understand. Have questions and answer. It is very important thing. Atma-maya rte rajan. Except atma-maya, the illusory energy... It is the maneuver or handling of the illusory energy of Krsna. This illusory energy develops when we forget Krsna. That’s all. It is... In other words, this illusory identification of me with the body is simply due to my forgetfulness. We wanted to forget; we wanted to give up Krsna and wanted to enjoy this material world. Therefore Krsna is giving us”.<o:p></o:p> <o:p></o:p> So here Srila Prabhupada offers a way we can understand the few statements that he makes that “no one falls from Vaikuntha.” We really do not fall. We think we are fallen. But this just means we have forgotten our original situation.<o:p></o:p> <o:p></o:p> In our original situation we were with Krsna. Srila Prabhupada says “we wanted to give up Krsna.” There is no mention of originally being in the brahmajyoti, or the <st1:place w:st="on"><ST1:PlaceName w:st="on">Viraja</ST1:PlaceName> <ST1:PlaceType w:st="on">River</ST1:PlaceType></st1:place>, or being always conditioned, or being in anything less than a fully developed relationship with Krsna. Srila Prabhupada repeats these points throughout the lecture, as can be seen from the following excerpts.<o:p></o:p> Srila Prabhupada - “Svapna-drastur ivanjasa. The very exact example is given, svapna-drastuh. Just like a man seeing dream: “Oh, there is tiger, tiger, tiger, tiger! Save me!” He is crying. Another man is, “Where is tiger? Why you are crying? Where is tiger?” But he, in the dream, he is actually feeling: “The tiger has attacked me.” Therefore this example is given, na ghatetartha-sambandhah”. <o:p></o:p> <o:p></o:p> Srila Prabhupada -“There cannot be any meaning of this relationship except like a man dreaming and he is creating a situation. He is dreaming there is a tiger and he is creating a situation, fearful situation. Actually there is no cause of fear. There is no tiger”. <o:p></o:p> Srila Prabhupada – “That situation is created by dream. Actually there is no tiger. Similarly, we have created this material world and activity. People are running, “Oh..., sonh, sonh, sonh, sonh, sonh, sonh, sonh,” identifying that “Oh, I am the manager. I am the factory owner. I am this, I am that. We have got his politics. We have to defeat such competitors.” All these things are created exactly like that, svapna drastur ivanjasa, just like a man is creating his particular situation simply by dream. That’s all”. <o:p></o:p> <o:p></o:p> Srila Prabhupada – “So the answer is, when somebody asks you that “When one has become in contact with this material nature?” He has not become in contact. He is thinking by the influence of the external energy. Just like the same example: A man is dreaming; there is no contact with tiger. Actually he has no contact with that. Similarly, actually we are not fallen. We cannot be fallen. But we have created a situation that we are, become... Try to understand, understand. It is very important point. We have simply created a situation. We have not created a situation; Krsna has given us a situation. Because we wanted to imitate Krsna, so Krsna has given an opportunity: Srila Prabhupada“All right. Imitate. You want to be imitation king in the stage. So feel like this. Play like this. Do like this. People will applaud. ‘Oh, a very nice king, very nice.’” <o:p></o:p> <o:p></o:p> Srila Prabhupada – “So this situation, our contact with matter, is just like dream. Actually we are not fallen. Therefore, because we are not fallen, at any moment we can revive our Krsna consciousness. <o:p></o:p> <o:p></o:p> Srila Prabhupada – ‘As soon as we understand that “I have nothing to do with— I am simply Krsna’s servant, eternal servant, that’s all,” immediately he becomes liberated. Exactly like that: as soon as you... Sometimes we do that. When the fearful dreaming becomes too much intolerable, we break the dream. We break the dream when it becomes intolerable. Similarly, we can break this material connection at any moment as soon as we come to the point of Krsna conscious. “Oh, Krsna is my eternal master. I am His servant.” That’s all. This is the way. <o:p></o:p> <o:p></o:p> Srila Prabhupada “Actually we are not fallen. There cannot be any fallen. The same example: Actually there is no tiger; it is dreaming. Similarly, our fallen condition is also dreaming. We are not fallen. We can simply give up that illusory condition at any moment. At any moment. So if you study all these verses very nicely, you get all this knowledge quickly. <o:p></o:p> <o:p></o:p> Srila Prabhupada -“But the simple process is, as soon as you surrender, that you are not fallen, “It was illusion, I was dreaming, I am Krsna’s” — finished. All gone. “I am Krsna’s. I am Krsna’s eternal servant. These are all nonsense”—he immediately becomes liberated. Just try to understand. Immediately, within a second. Liberation can be attained within a second, provided we abide by the order of Krsna. Sarva-dharman parityajya mam ekam saranam vraja. This is the position. We are not fallen. We are thinking fallen. So we have to give up this nonsense thinking. Then we are liberated. There is no... Is there any difficulty to understand? <o:p></o:p>

Krishna</st1:place> and sees the entire creation of the Vaikuntha worlds as well as the mahat-tattva material creation<?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> Mother Yasoda looks in to the mouth of her son ffice:smarttags" /><?xml:namespace prefix = st1 ns = "urn:schemas-microsoft-com <o:p></o:p> This imperishable reality is beyond our material concept of temporary time and space. In fact the understanding in this book can only help many to further comprehend the true Goloka-Vrndavana/Vaikuntha origins of the life force or jiva-soul, instead of believing in the nonsense Brahmajyoti origins as propagated by the Buddhists, Impersonalists and other Vaishnava sects. This book also especially gives a crystal clear understanding of how the mahat-tattva (material creation) works, explaining the creator and facilitator of that ‘universe of the dreaming’; Maha-Vishnu. <o:p></o:p> <o:p></o:p> The imperishable Kingdom of Krishna/God (Goloka-Vrndavana/Vaikuntha) and perishable cosmic or material formation (mahat-tattva) are both <st1:place w:st="on">Krishna</st1:place>’s creation.<o:p></o:p> <o:p></o:p> The effulgence surrounding and originating from Krishna is a bright all-pervasive living light called the Brahmajyoti as the Brahma-Samhita teaches us however, the foundation of that living light, Brahmajyoti, Spiritual Sky or the entire creation, is the unlimited marginal individual bodily atma-vigraha beings emanating from Krishnas' body as that perpetual Brahmajyoti. <o:p></o:p> The living Brahmajyoti in not Impersonal, it is held together by form because Brahman or Brahmajyoti is the existence of innumerable bodily forms that are adjacent to <st1:place w:st="on">Krishna</st1:place>’s Personal body or Vigraha Form. <o:p></o:p> <o:p></o:p> The Brahmajyoti effulgence, or all of Krishnas’ Vigraha expansions and marginal vigraha forms known as nitya-siddhas, have an eternal relationship of everlasting servitude to <st1:place w:st="on">Krishna</st1:place> within either the central Goloka-Vrndavana Spiritual Sky or the surrounding Vaikunthas, or both! <o:p></o:p> <o:p></o:p> All marginal nitya-siddha forms are eternally subservant to <st1:place w:st="on">Krishna</st1:place> and have 78% of the qualities of Krishna/God as their full potential nitya-siddha-svarupa-vigraha bodily self. <o:p></o:p> <o:p></o:p> Krishna is the Supreme Personality of Godhead, the cause of all causes, as Srila Prabhupada has taught us from his presentation of the beautiful Srimad Bhagavatam, therefore the eternal unchanging Spiritual Sky (Goloka-Vrndavana/Vaikuntha) is where unlimited expansions of Krishna are forever joined in a relationship of loving devotion with His innumerable (countless) marginal perpetual Krishna Conscious bodily nitya-siddha forms. <o:p></o:p> <o:p></o:p> These bodily forms are the full <st1:place w:st="on">Krishna</st1:place> Conscious potential of all marginal emanation within the imperishable timeless Spiritual Sky, Brahmajyoti or all creation. Krishna’s bodily Form and countless Vishnu Expansions, as well as His marginal potency or subsidiary vigraha devotee’s, ARE the entire source, or rather, IS the Brahmajyoti effulgence surrounding the Syamasundara form of <st1:place w:st="on">Krishna</st1:place>. </TD></TR></TBODY></TABLE></o:p> <o:p><TABLE><TBODY><TR><TD> The dreaming Maha-Vishnu<o:p></o:p>

<TABLE><TBODY><TR><TD> </TD></TR></TBODY></TABLE>His Divine Grace A. C. Bhaktivedanta Swami Prabhupada. <?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> Understanding the true origins of all living entities<o:p></o:p> <o:p></o:p> This book is based on the teachings of His Divine Grace A. C. Bhaktivedanta Swami Prabhupada on Krishna Consciousness. The difference between mental speculation and philosophical speculation is backing up ones realizations with quotes from Srila Prabhupada who is my eternal Spiritual Master. Unless one engages in philosophical speculation, just how will one formulate relevant questions to place before their guru and search through his teachings for correct meaning and understanding? <o:p></o:p> If we are to correctly understand that we all originate from Goloka-Vrndavana, such realizations are only possible by the mercy of Srila Prabhupada and without his mercy one will never understand. <o:p></o:p> <o:p></o:p> <o:p></o:p> Everything Srila Prabhupada said and wrote must be understood in the context of His books, lectures, morning walks and classes is the correct way to appreciate the criteria of guru, sadhu, and shastra.<o:p></o:p> <o:p></o:p> All interpretations of his teachings failing these criteria are to be considered bogus; therefore everthing in this book is based very clearly on the teachings of His Divine Grace A.C. Bhaktivedanta Swami.<o:p></o:p> <o:p></o:p> Therefore the difference between philosophical and mental speculation is conclusions based on Srila Prabhupadas teachings (books, tapes and letters) that is handed down to our society in the 21<SUP>st</SUP> Century, giving the correct meaning and translations of all previous Acharayas, further more, as Srila Prabhupada has said, no other books are necessary other than his teachings. In fact, even if other Vedic texts are read or translated, that includes the six Gosvami’s, Bhaktivinode Thakura and Srila Bhaktisiddhanta Sarasvati Maharaja etc; such literatures are seen always through the explanations Srila Prabhupada has given us. Srila Prabhupadas conversations and lectures carry the same weight as his books. It is not that a pure devotee somehow changes his conclusions from one platform or medium to another; such thinking is nonsense. <o:p></o:p> <o:p></o:p> Srila Prabhupadas' lectures, classes, morning walks, letters, tapes and books are the basis for understanding all previous Spiritual Masters. Devotees may read and translate ancient Sanskrit texts or recent Bengali and Hindu texts written by previous Acharyas however, such translations can only be properly seen through the teachings of Srila Prabhupada only and never through the teachings of others, including his godbrothers, god nephews, or even his own disciples who have gone outside of his teachings and have become polluted with contradictory views to the ‘Personal teachings’ of Srila Prabhupada. For example. The following conversation clearly confirms that we oriniate from Goloka and even on return there, we can stll come back to this material world.<o:p></o:p> <o:p></o:p> Devotee: Well, I believe you once said that once a conditioned soul becomes perfected and gets out of the material world and he goes to Krsnaloka, there’s no possibility of falling back.<o:p></o:p> <o:p></o:p> Srila Prabhupada: No! There is possibility, but he does not come. Just like after putting your hand in the fire, you never put it again if you are really intelligent. So those who are going back to Godhead, they become intelligent. Why going back to Godhead? Just like we are in renounced order of life. So we have renounced our family life after thinking something. Now, if somebody comes, ‘Swamiji, you take thousand millions of dollars and marry again and become a family man,’ I’ll never become, because I have got my bad experience. I’ll never become.” Lecture on Sri Caitanya-caritamrta, Adi-lila 7.108 (San Francisco, February 18, 1967)<o:p></o:p> <o:p></o:p> Paramahamsa: So we can come to the spiritual world and return? <o:p></o:p> <o:p></o:p> Srila Prabhupada: Yes.<o:p></o:p> <o:p></o:p> Paramahamsa: Fall down? <o:p></o:p> <o:p></o:p> Srila Prabhupada: Yes. As soon as we try, "Oh, this material world is very nice,Yes," Krsna says, "yes, you go . . . Otherwise what is the meaning of free will?” Morning Walk, Cheviot Hills Golf Course May 13, 1973 Los Angeles <o:p></o:p> Translator: The question is: did we fall in this material world to find some highest pleasure? His question is did we fall in the material world to experience something, which is higher? <o:p></o:p> Srila Prabhupada: I do not follow.<o:p></o:p> <o:p></o:p> Yogesvara: I think his question is the husband will leave the wife because he is dissatisfied. But if our love for Krsna originally is perfect why should we have left?<o:p></o:p> <o:p></o:p> Srila Prabhupada: YOU HAVE LEFT... Just like somebody is daily eating puris and halava, and he wants to eat also puffed rice. So that tendency is there. That is also a side of enjoyment. ‘I am eating daily this, let me eat this.’ What is the difficulty? That tendency is there. That is also enjoyment. After all, we are hankering after enjoyment, anandamayo 'bhyasat. So, different taste we desire, that, "Let me taste this, let me taste that, let me taste that." So the real basic principle is enjoyment, sense enjoyment. That's all." Bhagavada-gita Lecture August 5, 1976 (<?xml:namespace prefix = st1 ns = "urn:schemas-microsoft-com<st1:City w:st=" /><st1:City w:st="on"><st1:place w:st="on">Paris</st1:place></st1:City>) <o:p></o:p> <o:p></o:p> Srila Prabhupada has said on many occasions that everything we need to know is in his teachings and there is no need to read any other literature.The purpose of this, as Srila Prabhupada clearly explained, is to protect the sincere seeker of truth from the vague interpretations and apparent contradictions from other groups or camps polluted by their Impersonal belief that we all originated from the Brahmajyoti. <o:p></o:p> <o:p></o:p> All teachings of Impersonalism, Srila Prabhupada instructed his disciples, must be avoided.<o:p></o:p> <o:p></o:p> Srila Prabhupada is the 32nd Bonafide Spiritual Master in a line of disciplic succession that goes all the way back to <st1:place w:st="on">Krishna</st1:place>. Srila Prabhupada has single headedly, unlike his godbrothers and even previous Acharayas, Sadu’s and Babajis spread the teachings of Lord Krishna and Sri Caitanya Maha Prabhu to every corner of the globe. Due to his endeavours and without any help from his Godbrothers in the Gaudiya math, the chanting of Hare Krishna and the distribution of his books has reached every city, town and village around the world, where <st1:place w:st="on">Krishna</st1:place> has now become a household name. <o:p></o:p> <o:p></o:p> Some terms will be unfamiliar to many who read this book, however such terms are just another way to empathize the fact that we always have an original svarupa body in Goloka-Vrndavana/Vaikuntha.<o:p></o:p> <o:p></o:p> The terms atma-vigraha or nitya-siddha-svarupa, jiva-atma-vigraha, jiva consciousness, or the secondary conscious state or lower-self, known of the nitya-baddha, is also known as the jiva-tattva, jiva-s’akti’ jiva-tatastha, jiva-prakriti etc depending on the conditional state of ones extended secondary consciousness one is ‘dreaming’ in. Such terms, even though unfamiliar to many of us, are just another way to empathize that we always have an original svarupa body serving Krishna in Goloka-Vrndavana/Vaikuntha even if we are unaware of this fact due to our absorption in the nitya-baddha dreaming conscious condition that can only function in the mahat-tattva. <o:p></o:p> <o:p></o:p> The terminologies such as ‘atma-vigraha’ or ‘jiva-atma-vigraha’ are just another translation like that of German, Russian Chinese’s etc, of the teachings of Srila Prabhupada. The words atma (soul) vigraha (bodily form) is only establishing that the soul/jiva has an eternal imperishable body we call the nitya-siddha or svarupa body that is eternally Krishna Conscious in an atmosphere where no past or future exists because everything is in the perpetual present, as the Brahma Samhita teaches us.<o:p></o:p> <o:p></o:p> The difference between the nitya-siddda-svarupa body and the nitya-baddha sub-conscious state is the nitya-siddha is perpetually a transcendental Krishna Conscious bodily form where as the nitya-baddha consciousness has no bodily form until it is provided one by Maha-Vishnu within the mahat-tattva<o:p></o:p>