Sarva gattah

What a wonderful story Jan-09, Report from Ratnavali dd<?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /> During the week Guru Maharaja’s schedule is very tight doing three kinds of therapies. Weekly once on Sunday is a holiday for the physiotherapists and it is a break day for Guru Maharaja. As today is Sunday the plan was to take Guru Maharaja to Hanuman Tekri temple and Braja Hari prabhu also suggested Guru Maharaja to be taken to the beach which is very close by. It was scheduled to leave at 10am. Guru Maharaja had his shower, breakfast and facial theraphy. Nimai Gaura prabhu and his wife, the disciples of our Guru Maharaja from Juhu temple had prepared some South Indian breakfast and brought it for Guru Maharaja. Just before the facial theraphy began, Guru Maharaja’s main doctor Shyamalal prabhu came to see him. He was enquiring about Guru Maharaja’s sleep the previous night. Guru Maharaja said he had a dream. The dacoits where using the newly built lift in Mayapur and had come up to the rooftop. Guru Maharaja used his gun for his protection. Shyamalal prabhu recollected Bhakti Caru Maharaja’s report wherein Maharaja had described his courageousness to fight the dacoits in Mayapur. Guru Maharaja wanted to know whatelse Maharaja had written in his report. So we were narrating the various memories quoted by Maharaja. One of the incidents was about the wrestling match, wherein Bhakti Caru Maharaja got defeated and Guru Maharaja rescued by defeating the tough Japanese devotee wrestlers in the sport bringing victory to Mayapur. Guru Maharaja started making the jesters with his hand like wrestling. Again when the incident was narrated how Guru Maharaja used to save the devotees from drowning into Ganga, Guru Maharaja expressed he doesn’t know if he will be able to do all these things again. Shyamalal prabhu immediately replied to Guru Maharaja saying with Krsna’s mercy he would regain all his strength and vigor. By the time everything finished it was 12.30 noon. Guru Maharaja was taken in a wheel chair and then he was to be transferred into the car. To transfer Guru Maharaja into the car from the wheel chair is a big task. It has to be carefully done. Usually there are 4 devotees to place him into the car. One to hold the legs, one to hold his body, one to see Guru Maharaja doesn’t get his head hurt and the other inside the car to make Guru Maharaja sit inside the car. Previously Guru Maharaja didn’t have absolutely any balance to stand but some improvement is found today. Guru Maharaja seemed to have little bit strength to stand with the support of the devotees. This whole scene of making Guru Maharaja to sit inside the vehicle reminds me of carrying the Jagannath, Baladeva and Subhadra Deities into the car for the Ratha Yatra parade and one has to carefully take the Deities step by step into the vehicle.

On Conceiving the Inconceivable Some Principles in Understanding the Origin of the Conditioned Soul by Ravīndra Svarūpa Dāsa We conditioned souls are originally Kṛṣṇa conscious living entities, but owing to a desire to be independent of God and to be the Supreme ourselves, we have fallen from our original position and become covered by māyā (illusion), who provides us with false identities of gross and subtle matter. By the grace of Kṛṣṇa and His pure devotees we fallen souls can regain our original Kṛṣṇa consciousness and in so doing go back to Godhead. This simple dramatic narrative tells the story of who we are, where we came from, how we fell, and how we can be restored. Śrīla Prabhupāda tells us this story, and so do the previous ācāryas and the scriptures. This story is the profoundest truth about ourselves, and there is no fault in it. Yet the story becomes complicated when we discover (from the identical infallible sources) that the souls in the spiritual world are nitya-siddha, eternally or perpetually liberated souls, and that no one falls from the spiritual world. Further, the souls in the material world are nitya-baddha, eternally or perpetually conditioned, and we learn that their conditioned state is anādi, or without any beginning. These statements, also, are true without a doubt. How can these facts be reconciled with the story of fall and redemption? It is necessary to recognize that the seemingly straightforward linear narrative is more complicated than it appears because the narrative’s scope of action spans two “worlds,” one eternal and the other temporal. We can get some sense of the relation between these two worlds if we recollect the temporal structure of the material universe as presented in Śrīmad-Bhāgavatam. As one ascends from Martya-loka (our level or plane), through Svarga-loka (the plane of the enjoying and administrating demigods, or devas), and further through Mahar-loka and so on (the planes of the austere sages) to Satya-loka (the plane of Lord Brahmā), time progressively dilates. Thus, as 360 years go by here in Martya-loka, only a year passes for the devas in Svarga-loka. And 300 billion years have to come and go down here for a single year to transpire in Satya-loka for Lord Brahmā. Śrīmad-Bhāgavatam mentions that when Brahmā, on earth, kidnapped the cowherd boys and calves from Kṛṣṇa, the victims were gone a complete year by human experience, but for Brahmā, operating on Satya-loka time, only a moment (a truṭi) had passed. A truṭi lasts exactly 8/13,500 of a second. On another occasion Mahārāja Kakudmi, seeking a husband for his daughter Revatī, took her to Satya-loka to ask Lord Brahmā to arrange the match. Brahmā kept them waiting until he had finished hearing a recital by Gandharva musicians. When Kakudmi finally presented his request, Brahmā burst out laughing. Everyone Kakudmi would have wanted for his daughter was long gone, for twenty-seven yuga cycles had passed (about 160 million years) while the supplicant and his daughter cooled their heels in the anteroom. A live television broadcast on Satya-loka of events on Martya-loka would disclose everything moving with dizzying speed, a blur of mountains rising up and dissolving away, oceans swelling and shrinking, peoples and civilizations rushing on and off the earth. By the same token, a live broadcast on Martya-loka of current events on Satya-loka would transmit motion so slow as to be undetectable by normal human vision. Only time-lapse photography, snapping the shutter every thousand years or so, would disclose activity. Keeping all this in mind, imagine the temporal structure of the universe depicted in the form of an equilateral triangle, with the base representing Martya-loka. Its width at the base stands for the duration of the universe in our years—that is, 311 trillion 40 billion years. As we go up, the triangle narrows, so that at the level of Brahmā the duration of the universe (still depicted as the width of the triangle) is 100 of his years. Now continue up the universe, past Satya-loka. The unit-measure of duration continues to dilate, time slows more and more, and finally, at the point where the material realm borders the spiritual, time has its stop. Here, at the apex of the triangle, we reach the point of translation between material and spiritual worlds, between time and eternity. This is the “now moment of eternity,” an everlasting instant without past or future. We have seen how, when we go up the universe, a unit-measure of time includes more and more of our years. What then happens when we take that process to the limit, as we do when we reach the apex? That single climactic moment embodies time without beginning and end. From this point of view, the lifetimes of a trillion, trillion Brahmās are over as soon as they begin. Who can even express such inconceivable things? It remains to be mentioned, for the sake of thoroughness, that the apex of our triangle marks the limit of the ascent to the Absolute by mystical speculation. According to mystic speculators, the everlasting moment of eternity is necessarily spent in stasis, immobility. Vaiṣṇavas, however, pure devotees of the Lord, know of transcendental variegatedness and activities. Although eternity is described as having no past or future, there is still sequence (for there are līlās, pastimes); and knowledge, bliss, and beauty eternally increase. If we were to continue with our figure of a triangle, we would have to envision the two lines of its sides extending through the apex to form a second, inverted triangle. Let this triangle, with its base up and its apex down, signify the spiritual realm of transcendental variegatedness as it expands beyond the zero point of nirvāṇa. The figure of the two triangles, apex to apex, is simply another representation of what the Bhagavad-gītā signifies by the metaphor of an inverted tree, a reflection of the original tree standing on the water’s bank. Our minds boggle even at the “now moment of eternity” of the impersonal speculators. Even further from our conceptions is a realm in which transcendental time, which has neither past nor future, allows for activities—pastimes—and ever-increasing qualities of beauty, joy, and knowledge. Now to consider the issue before us, we must not only contemplate that inconceivable eternal realm, but we must think about it in relationship with our world of past, passing, and to come. Let us proceed to do so. As we have seen, the transcendental realm is eternal present, an everlasting instant. Every soul in that realm must accordingly be characterized as nitya-mukta, eternally liberated. This includes the souls that come from the material world. For if a soul enters that realm from the material world, can we ask, “When did that soul arrive?” The question does not apply. Once the soul gets there, that soul can only be nitya-mukta. He has, necessarily, always been there. This is the logic of eternity. Now let us go to a matter equally inconceivable. Let us say, for the purposes of discussion, that a soul “falls” from eternity and sojourns in the material world. When did he enter the material world? We can only say that the fall is a non-temporal act that renders the conditioned soul bound from all time. The history of his incarceration in time has no beginning. The conditioned soul has always been conditioned. Strictly speaking, the question of when does not apply. Although bondage is not the soul’s original condition, the state of bondage is necessarily described as anādi, or beginningless, and the conditioned soul himself is characterized as nitya-baddha—eternally bound or conditioned. There was no time when he was not bound. Yet such souls can attain release and enter the spiritual realm. Let us say that the soul who has fallen from that realm into beginningless bondage now returns. The duration of that bondage spans time without limit, as we have seen. Yet now, if we inquire, from the perspective of eternity, “How long has that fallen and restored soul been absent?” the answer is “He never left.” Or, alternatively, “The question does not apply.” For the logic of eternity dictates that no one falls from eternity—even if he does so. The logic of eternity also dictates that no conditioned soul can begin his eternal life—even though he does so. In considering both falling from and returning to transcendence, we must accept the logic of eternity to be true to what is real. Thus we see that while it is true that no one falls from the spiritual world, we in fact have done so, and yet there is no contradiction. The dramatic narration of a life with God, a fall from that life, a sojourn in the alien world of illusion, and a final restoration to God is not a fiction. It is a profound truth. It need not be rejected on the mistaken notion that it conflicts with other, equally true, statements of authorities. For our better understanding, however, we need to be aware of one simplification that takes place—quite naturally—in the telling of the narrative of fall and redemption. This is the representation of all the events in the story as though they take place on a single temporal continuum. For example, we habitually characterize our entry into time as though it were itself a temporal occasion, a dateable event. However, as we have seen, once we become conditioned, we have always been conditioned. Similarly, we think of our rebellion against God as a distant, aboriginal event, one that took place long ago and far away, in that world. In truth, that single act of rebellion is perpetual; that very same aboriginal event is taking place right now. We have only to look into our hearts to confirm this. Furthermore, 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 Kṛṣṇa, for Kṛṣṇa consciousness is our svarūpa, our eternal identity. We need only wake up and see where we are. All this is known to Śrīla Prabhupāda and to the ācāryas, previous teachers. 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. Ravīndra Svarūpa Dāsa is ISKCON’s Governing Body Commissioner for the United States mid-Atlantic region. He lives at the Philadelphia temple, where he joined ISKCON in 1971. He holds a Ph.D. in religion from Temple University.

On Conceiving the Inconceivable Some Principles in Understanding the Origin of the Conditioned Soul by Ravīndra Svarūpa Dāsa We conditioned souls are originally Kṛṣṇa conscious living entities, but owing to a desire to be independent of God and to be the Supreme ourselves, we have fallen from our original position and become covered by māyā (illusion), who provides us with false identities of gross and subtle matter. By the grace of Kṛṣṇa and His pure devotees we fallen souls can regain our original Kṛṣṇa consciousness and in so doing go back to Godhead. This simple dramatic narrative tells the story of who we are, where we came from, how we fell, and how we can be restored. Śrīla Prabhupāda tells us this story, and so do the previous ācāryas and the scriptures. This story is the profoundest truth about ourselves, and there is no fault in it. Yet the story becomes complicated when we discover (from the identical infallible sources) that the souls in the spiritual world are nitya-siddha, eternally or perpetually liberated souls, and that no one falls from the spiritual world. Further, the souls in the material world are nitya-baddha, eternally or perpetually conditioned, and we learn that their conditioned state is anādi, or without any beginning. These statements, also, are true without a doubt. How can these facts be reconciled with the story of fall and redemption? It is necessary to recognize that the seemingly straightforward linear narrative is more complicated than it appears because the narrative’s scope of action spans two “worlds,” one eternal and the other temporal. We can get some sense of the relation between these two worlds if we recollect the temporal structure of the material universe as presented in Śrīmad-Bhāgavatam. As one ascends from Martya-loka (our level or plane), through Svarga-loka (the plane of the enjoying and administrating demigods, or devas), and further through Mahar-loka and so on (the planes of the austere sages) to Satya-loka (the plane of Lord Brahmā), time progressively dilates. Thus, as 360 years go by here in Martya-loka, only a year passes for the devas in Svarga-loka. And 300 billion years have to come and go down here for a single year to transpire in Satya-loka for Lord Brahmā. Śrīmad-Bhāgavatam mentions that when Brahmā, on earth, kidnapped the cowherd boys and calves from Kṛṣṇa, the victims were gone a complete year by human experience, but for Brahmā, operating on Satya-loka time, only a moment (a truṭi) had passed. A truṭi lasts exactly 8/13,500 of a second. On another occasion Mahārāja Kakudmi, seeking a husband for his daughter Revatī, took her to Satya-loka to ask Lord Brahmā to arrange the match. Brahmā kept them waiting until he had finished hearing a recital by Gandharva musicians. When Kakudmi finally presented his request, Brahmā burst out laughing. Everyone Kakudmi would have wanted for his daughter was long gone, for twenty-seven yuga cycles had passed (about 160 million years) while the supplicant and his daughter cooled their heels in the anteroom. A live television broadcast on Satya-loka of events on Martya-loka would disclose everything moving with dizzying speed, a blur of mountains rising up and dissolving away, oceans swelling and shrinking, peoples and civilizations rushing on and off the earth. By the same token, a live broadcast on Martya-loka of current events on Satya-loka would transmit motion so slow as to be undetectable by normal human vision. Only time-lapse photography, snapping the shutter every thousand years or so, would disclose activity. Keeping all this in mind, imagine the temporal structure of the universe depicted in the form of an equilateral triangle, with the base representing Martya-loka. Its width at the base stands for the duration of the universe in our years—that is, 311 trillion 40 billion years. As we go up, the triangle narrows, so that at the level of Brahmā the duration of the universe (still depicted as the width of the triangle) is 100 of his years. Now continue up the universe, past Satya-loka. The unit-measure of duration continues to dilate, time slows more and more, and finally, at the point where the material realm borders the spiritual, time has its stop. Here, at the apex of the triangle, we reach the point of translation between material and spiritual worlds, between time and eternity. This is the “now moment of eternity,” an everlasting instant without past or future. We have seen how, when we go up the universe, a unit-measure of time includes more and more of our years. What then happens when we take that process to the limit, as we do when we reach the apex? That single climactic moment embodies time without beginning and end. From this point of view, the lifetimes of a trillion, trillion Brahmās are over as soon as they begin. Who can even express such inconceivable things? It remains to be mentioned, for the sake of thoroughness, that the apex of our triangle marks the limit of the ascent to the Absolute by mystical speculation. According to mystic speculators, the everlasting moment of eternity is necessarily spent in stasis, immobility. Vaiṣṇavas, however, pure devotees of the Lord, know of transcendental variegatedness and activities. Although eternity is described as having no past or future, there is still sequence (for there are līlās, pastimes); and knowledge, bliss, and beauty eternally increase. If we were to continue with our figure of a triangle, we would have to envision the two lines of its sides extending through the apex to form a second, inverted triangle. Let this triangle, with its base up and its apex down, signify the spiritual realm of transcendental variegatedness as it expands beyond the zero point of nirvāṇa. The figure of the two triangles, apex to apex, is simply another representation of what the Bhagavad-gītā signifies by the metaphor of an inverted tree, a reflection of the original tree standing on the water’s bank. Our minds boggle even at the “now moment of eternity” of the impersonal speculators. Even further from our conceptions is a realm in which transcendental time, which has neither past nor future, allows for activities—pastimes—and ever-increasing qualities of beauty, joy, and knowledge. Now to consider the issue before us, we must not only contemplate that inconceivable eternal realm, but we must think about it in relationship with our world of past, passing, and to come. Let us proceed to do so. As we have seen, the transcendental realm is eternal present, an everlasting instant. Every soul in that realm must accordingly be characterized as nitya-mukta, eternally liberated. This includes the souls that come from the material world. For if a soul enters that realm from the material world, can we ask, “When did that soul arrive?” The question does not apply. Once the soul gets there, that soul can only be nitya-mukta. He has, necessarily, always been there. This is the logic of eternity. Now let us go to a matter equally inconceivable. Let us say, for the purposes of discussion, that a soul “falls” from eternity and sojourns in the material world. When did he enter the material world? We can only say that the fall is a non-temporal act that renders the conditioned soul bound from all time. The history of his incarceration in time has no beginning. The conditioned soul has always been conditioned. Strictly speaking, the question of when does not apply. Although bondage is not the soul’s original condition, the state of bondage is necessarily described as anādi, or beginningless, and the conditioned soul himself is characterized as nitya-baddha—eternally bound or conditioned. There was no time when he was not bound. Yet such souls can attain release and enter the spiritual realm. Let us say that the soul who has fallen from that realm into beginningless bondage now returns. The duration of that bondage spans time without limit, as we have seen. Yet now, if we inquire, from the perspective of eternity, “How long has that fallen and restored soul been absent?” the answer is “He never left.” Or, alternatively, “The question does not apply.” For the logic of eternity dictates that no one falls from eternity—even if he does so. The logic of eternity also dictates that no conditioned soul can begin his eternal life—even though he does so. In considering both falling from and returning to transcendence, we must accept the logic of eternity to be true to what is real. Thus we see that while it is true that no one falls from the spiritual world, we in fact have done so, and yet there is no contradiction. The dramatic narration of a life with God, a fall from that life, a sojourn in the alien world of illusion, and a final restoration to God is not a fiction. It is a profound truth. It need not be rejected on the mistaken notion that it conflicts with other, equally true, statements of authorities. For our better understanding, however, we need to be aware of one simplification that takes place—quite naturally—in the telling of the narrative of fall and redemption. This is the representation of all the events in the story as though they take place on a single temporal continuum. For example, we habitually characterize our entry into time as though it were itself a temporal occasion, a dateable event. However, as we have seen, once we become conditioned, we have always been conditioned. Similarly, we think of our rebellion against God as a distant, aboriginal event, one that took place long ago and far away, in that world. In truth, that single act of rebellion is perpetual; that very same aboriginal event is taking place right now. We have only to look into our hearts to confirm this. Furthermore, 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 Kṛṣṇa, for Kṛṣṇa consciousness is our svarūpa, our eternal identity. We need only wake up and see where we are. All this is known to Śrīla Prabhupāda and to the ācāryas, previous teachers. 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.

Try to understand what Prabhupada is telling us.<?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> <o:p></o:p> Srila Prabhupada- "You are already in the spiritual sky, but you are simply covered. Just like the sun is already there. You are also already there…So actually we are always in the spiritual world. But when you forget Krishna by the cloud of illusion that is material. Try to understand". In a Srimad-Bhagavatam lecture given in London, on July 30, 1971 <o:p></o:p> <o:p></o:p> Srila Prabhupada- "Actually we are not fallen therefore, at any moment we can revive (Regain, re-establish, wake up from the dream, remember who we really are as a body eternally in a state of originality) our Krishna consciousness. As soon as we understand that (my svarupa body is always in Krsnaloka or Vaikuntha or even both), "I have nothing to do with (the material world and its bodily vessels my sub-conscious fallen nitya-baddha condition is housed in). I am simply Krishna's servant. Eternal servant. That's all". In a Srimad-Bhagavatam lecture given in London, on July 30, 1971 <o:p></o:p> <o:p></o:p> Srila Prabhupada - "You are liberated. You are liberated. Simply just a cloud has covered you. Drive away the cloud. There is no question that you were ever (conditioned as nitya-baddha in the material world)". <o:p></o:p> (Lecture on Sri Caitanya-Caritamrita, Adi-lila 7.108--San Francisco, February 18, 1967)<o:p></o:p> <o:p></o:p> Srila Prabhupada -"You are ever-liberated (meaning in our original and eternal state, we are all nitya-siddha). The sky is always spiritual but is sometimes overcrowded with cloud (known as the mahat-tattva or material creation that is in one corner of the Spiritual Sky), this is Maya (The cloud is created by Maha-Vishnu and His Wife Maya-Devi, through her powerful s'akti, controls all the bodily vessels occupied by the visiting DREAMING baddha-jivas)". <o:p></o:p> (Lecture on Sri Caitanya-Caritamrita, Adi-lila 7.108--San Francisco, February 18, 1967)<o:p></o:p> <o:p></o:p> Srila Prabhupada - "This is called Maya. Actually, you are not conditioned. You are thinking. Just like in the dream you are thinking that tiger is eating you. You were never eaten by tiger. There is no tiger. So we have to get out of this dream". (Lecture on Sri Caitanya-Caritamrita, Adi-lila 7.108--San Francisco, February 18, 1967)<o:p></o:p> <o:p></o:p> ALL living entities were created as sat, chit, ananda in the form of eternal vigraha in the beginning (which paradoxically was beginningless). <o:p></o:p> <o:p></o:p> In this way, the original residence of all living entities (marginal beings) is their original home Goloka-Vrndavana or Krsnaloka, which is the imperishable Kingdom of God.<o:p></o:p> <o:p></o:p> Srila Prabhupada - We have also come down from Vaikuntha some millions and millions of years ago." - Lecture on Bhagavad-gita on August 6, 1973<o:p></o:p> <o:p></o:p> Srila Prabhupada: You are already in the spiritual sky, but you are simply covered. Just like the sun is already there. You are also already there…So actually we are always in the spiritual world. But when you forget Krishna by the cloud of illusion, then that is material. Try to understand”. In a Srimad-Bhagavatam lecture given in London, on July 30, 1971<o:p></o:p> <o:p></o:p> The paradox here is no one never really leaves Goloka, they only imagine they do by falling out of sync with the 'eternal present'<o:p></o:p> <o:p></o:p> The resulting paradox is that while one is in the material world, they are actually in the material world because not only do they have no memory of their 'eternal svarupa' body, but also they have consciously separated themselves from the eternal present’ where their real eternal bodily self resides.<o:p></o:p> <o:p></o:p> It's almost as if the awareness of the living entities nitya siddha body is suspended within the eternal present because of consciously falling out of sync with the ETERNAL PRESENT’ of Krsnaloka where their 'permanent 'real' bodily self is serving Krsna. (at least it is this way to those who have fallen from the eternal present realm)<o:p></o:p> <o:p></o:p> But actually from the point of view of Goloka, everything is still going on in the service of the Lord in relationships with Krishna and His associates nothing is ever suspended there.<o:p></o:p> <o:p></o:p> The only thing that has changed is the ones awareness of 'eternal time' in relation to 'divided time' - hence it is not a division of consciousness, but rather a division of time.<o:p></o:p> <o:p></o:p> Actually, when one again becomes aware of their eternal nitya-siddha body and relationship with Krishna, it will be as if their baddha-jiva dreams state never existed. On return to the 'eternal present’, it will be as if they never left because nothing has changed in Goloka.<o:p></o:p> <o:p></o:p> 1. The 'eternal present' in the imperishable Vaikuntha and Krsnaloka Planets, can never be compared to the mahat-tattva dreams of Maha-Vishnu where the time span of a trillion mahat-tattva material universes, that seem an almost eternity in material time, would only appear no more than a mere moment of time in the eternal Kingdom of God (Vaikuntha)<o:p></o:p> <o:p></o:p> 2. And the divided time of 'past, present and future' of the perishable mahat-tattva, that has a further distortions of time and space in the higher, middle and lower material planetary systems, were there is even more dimensions of material time and space within the mahat-tattva, different again from our experience and perception of time on our middle earth planet.<o:p></o:p> <o:p></o:p> So we should all try to understand our original position that is our eternal identity in Krsnaloka', as Prabhupada would say’.<o:p></o:p> <o:p></o:p> Actually there is no birth of the jivas. They are all eternal, like Krishna Himself. Many things in the shastra is said to convince the jivas conditioned in the material world, that their real home is Krsnaloka. There are so many things that Vedic sastra has told us, whereas in reality, in Goloka Vrndavana dhama (Krsnaloka), due to the 'eternal presents', where there is no past or future, these things will be seen in another way. <o:p></o:p> <o:p></o:p> What is that other way that many say is conceivable to understand? <o:p></o:p> <o:p></o:p> The simple answer is, on that level or ‘seeing things in an other way’, is the material creation, of trillion upon trillions of years and life times, will appear no-more than a moment of dreaming in Krsnaloka.<o:p></o:p> <o:p></o:p> Srila Prabhupada - “One should be humble and know that he is subordinate to the Supreme Lord. Due to rebellion against the Supreme Lord, one becomes subordinate to material nature. One must know and be convinced of this truth.” Bhagavad-gita, 13.12, purport. <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 - “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” . . . - Srila Bhaktisiddhanta Sarasvati Prabhupada, Sri Caitanya's Teachings, p. 323.<o:p></o:p> Srila Prabhupada - “In his original state, there is no doubt of enjoyment; therefore, that is his real state.” Bhagavad-gita, 13.21, purport. <o:p></o:p> <o:p></o:p> Srila Prabhupada -“Formerly we were with Krsna in His Lila” Letter from Srila Prabhupada in 1972 to devotee in Australia<o:p></o:p> <o:p></o:p> Srila Prabhupada is saying that our original and perpetual state of being an eternal nitya siddha bodily servant of Krishna means one never falls down, that is, their nitya siddha body never leaves Goloka. However, he also tells us that the memory of being nitya-siddha can be covered over or forgotten by the choice to imagine your own existence without Krishna. This is just like dreaming in our present material body where we dream, or think we are King of a world, but actually, our material body has not moved<o:p></o:p> <o:p></o:p> In this way Srila Prabhupada is saying that our nitya siddha or svarupa body can be covered over only and the memory of being nitya-siddha forgotten, like one forgets their material body while dreaming. <o:p></o:p> <o:p></o:p> The highest and natural expression of the marginal living entity is realizing their full potential as their perpetual nitya-siddha-svarupa devotional body as already explained. <o:p></o:p> <o:p></o:p> Nitya siddha bodily form, which ALL jiva tattvas already are perpetually, eternally EXISTS <o:p></o:p> <o:p></o:p> Our nitya siddha body is always established in Goloka EVEN is we are dreaming in the mahat-tattva. The nitya siddha body therefore already exists and it is again realized by those who have fallen to the material world, when they again become aware of their natural pure state of REALITY, which means remembering they already are eternally liberated in Goloka serving God or Krishna.<o:p></o:p> <o:p></o:p> Nitya baddha state is when we are in our unnatural impure DREAM state of TRANSITORY REALITY eternally conditioned in the mahat tattva serving ones selfish interests unaware of their PERMANENTLY REAL nitya siddha authentic self in Goloka.<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. <o:p></o:p> <o:p></o:p> This means there is also no decay, impermanence birth, disease, old age, death and forgetfulness in the perpetual REALITY Kingdom of God known as Goloka-Vrndavana and the Vaikuntha planets.<o:p></o:p> <o:p></o:p> Our nitya siddha body is always established in Goloka EVEN if we are dreaming in the mahat-tattva. The nitya siddha body therefore already exists and is again realized by those who have fallen to the material world when they again become aware of their natural pure state of REALITY, which means remembering they already are eternally liberated in Goloka serving God or Krishna as there already perpetual body.<o:p></o:p> <o:p></o:p> It is those nonsense Guru's and their followers who advocate that we can never leave Goloka and take shelter in the material world.<o:p></o:p> <o:p></o:p> It is them who claim the inhabitants of Goloka are 'robot' servants of Krsna who just serve without the ability or free will to choose if they want to remain 'aware' of their Svarupa body, that is always fixed perpetually serving Krsna. This is always the case, even if they do choose to sub-consciously and selfishly enter the mahat tattva. <o:p></o:p> <o:p></o:p> Those who propagate the 'Borg' or assimilated mentality are actually impersonalists because they deny their own free will and individuality to become Krsna or their guru's mindless robot<o:p></o:p> <o:p></o:p> Our nitya siddha bodily form is ALWAYS established in Goloka EVEN if we are dreaming in the mahat-tattva. The nitya siddha body therefore already exists and is again realized by those who have fallen to the material world when they again become aware of their natural pure state of REALITY, which means remembering they already are eternally liberated in Goloka serving God or Krishna as there already perpetual body.<o:p></o:p> <o:p></o:p> Jiv JAGO Wake-up sleeping souls and think for your self with realized knowledge instead of being a parrot devotee.<o:p></o:p> <o:p></o:p> Srila Prabhupada is saying that our original and perpetual state of being, which is an eternal nitya siddha bodily servant of Krishna, means one never falls down, that is, their nitya siddha body never leaves Goloka. <o:p></o:p> <o:p></o:p> However, he also tells us that the memory of being nitya-siddha can be covered over or forgotten (nitya baddha) by the choice to imagine your own existence without Krishna.<o:p></o:p>

Cobras in Srila Prabhupada's Quarters- From the Srila Prabhupada Uvaca by HG Srutakirti Dasa <?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> <o:p></o:p> As I walked past the first toilet stall a huge six feet long cobra quickly slithered past me into the stall. Terrified I raced out of the bathroom as fast as my shaking body could take me. I was not sure what kind of snake it was. I didn't want to create a big scene and interrupt Srila Prabhupada's darshan... Srutakirti Dasa (05-22-03)<o:p></o:p> <o:p></o:p> October 1974, Mayapura, India;<o:p></o:p> Camp: ISKCON Candrodaya Mandir<o:p></o:p> <o:p></o:p> During the month of October (Kartik) Srila Prabhupada benedicted the devotees in Mayapur with his association. It was an especially pleasant time of year in India. Srila Prabhupada's and his entourage stayed on the side of the Mandir furthest from the road, up on the second floor. Srila Prabhupada's quarters consisted of two rooms and his entourage stayed in another two. There was a large bathroom facility at each end of the building. In each bathroom were four shower stalls and four toilet stalls. <o:p></o:p> <o:p></o:p> One late afternoon Srila Prabhupada was giving darsana in his sitting room. I did some clean up work in Srila Prabhupada's bathroom after His Divine Grace's shower. The entire bathroom facility was exclusively used by His Divine Grace for the duration of his visit. As I walked past the first toilet stall a huge six feet long cobra quickly slithered past me into the stall. Terrified I raced out of the bathroom as fast as my shaking body could take me. <o:p></o:p> <o:p></o:p> I was not sure what kind of snake it was. I didn't want to create a big scene and interrupt Srila Prabhupada's darshan. In spite of my inhibition, Krsna ordained that the first devotee I happened upon was Bhavananda Maharaja. My heart racing I said, "Bhavananda, Bhavananda, there's a snake in Prabhupada's bathroom. It went right by my feet and just missed me!" <o:p></o:p> <o:p></o:p> Of course, my plan to keep calm and not create a disturbance was obviously not what Krsna wanted so He engaged Bhavananda Maharaja in the drama. Bhavananda loudly burst into Srila Prabhupada's sitting room, arms flailing he dramatically exclaimed, "OOOHHH! Prabhupada! There is a snake in your bathroom! We need help! Let's call Rasaparayana!" Rasaparayana was the big, strong temple Ksatriya. "Come on, let's call Rasaparayana!" Bhavananda yelled as we ran out of Srila Prabhupada's quarters. <o:p></o:p> <o:p></o:p> We effectively terminated the tranquil darshan. Srila Prabhupada and his disciples left the room moving out onto the wrap around verandah. A couple of devotees went into the bathroom to search for the serpent while the others stayed out on the porch. Srila Prabhupada quietly chanted japa, walking back and forth on the verandah undisturbed. <o:p></o:p> <o:p></o:p> Bhavananda started speculating, "It must have been left by someone from the Gaudiya Math, otherwise how could the serpent get up to the second floor." Others agreed, saying it wasn't possible for a snake to appear on an upper floor without being planted. Some theorized perhaps it was a communist plot. Since I was a visitor to this sacred Mayapur Dhama I wasn't knowledgeable of the local political scene. I concluded that the serpent just happened to appear in Srila Prabhupada's bathroom. <o:p></o:p> <o:p></o:p> Rasaparayana stalked about with knife in hand trying to find the snake. He informed us, "They travel in pairs, so if there is one, then it's mate is probably nearby." Finally he saw part of the huge serpent's body sticking out of the plumbing work in one of the toilet stalls. He reported the good news to the devotees out on the verandah. <o:p></o:p> <o:p></o:p> With great excitement Bhavananda and others began chanting, "Kill it! Kill it!" Srila Prabhupada remained outside still chanting softly on his beads. He didn't give any instructions on this dilemma. Rasaparayana chopped the cobra's body in two with his sharp knife. With determined resolution he said, "We'll keep looking. There must be another one." <o:p></o:p> <o:p></o:p> The devotees began to realize that the snakes probably came up through the plumbing. It wasn't a communist plot after all. Several anxious minutes passed searching for the other intruder. Rasaparayana finally spotted the mate in the network of pipes behind the toilets. Once discovered, it quickly slithered down the pipes, escaping, never to be seen again, hopefully. <o:p></o:p> <o:p></o:p> After everyone settled down, we went back into Srila Prabhupada's sitting room. He said, "Sometimes, these snakes mission is to kill a certain person. They will not stop until they succeed. Particularly at the end of the snake's life, sometimes, the snake grows wings. He has a particular person that he is to kill. <o:p></o:p> <o:p></o:p> The snake will kill that person and then it goes off to die." I remember a few times in Mayapura in the quiet of the evening, Srila Prabhupada would point out a sound, "Hear that sound. That is the snakebird. It has a special sound." All the devotees present would become very quiet for a time in hopes of hearing it again. I became a little frightened wondering if I was next. <o:p></o:p> <o:p></o:p> That evening in Srila Prabhupada's bedroom I gently massaged his legs. The room was quiet and dark. He began chuckling and, "So, what shall I do if I am here and the snake comes. Only one snake has been killed. Perhaps the other will come and get me tonight." He seemed to enjoy the remembrance of everyone's anxiety during the day. <o:p></o:p> <o:p></o:p> I understood from his tone that he was not at all concerned about the snake. I encouraged his discussion by saying, "I don't know Srila Prabhupada." He replied, "Well, we are not afraid of snakebite. We'll not worry about it. If it comes, it comes. We will just chant Hare Krsna." I finished massaging my beloved spiritual master. He peacefully took rest, his fearless mind fixed on the Supreme Lord. <o:p></o:p> <o:p></o:p> Conversely, I went back to my room anxiously wondering where the other snake was. <o:p></o:p> <o:p></o:p> Srila Prabhupada, you are my hero. You are the fearless pure devotee of the Lord. Once on a morning walk in Mayapura when everyone was discussing their fearful concerns about nuclear war you said, "If the bomb comes we will look up in the sky and say, 'Here comes Krsna.'" Please, benedict me with unflinching faith in you so that I have no fear within this material world. I want to be able to chant the Holy Names as the snakebird flies preparing to inflict it's final bite. <o:p></o:p> <o:p></o:p> - From the Srila Prabhupada Uvaca by HG Srutakirti Dasa <o:p></o:p> <o:p></o:p>

Srila Prabhupada is saying that our original and perpetual state of being, which is an eternal nitya siddha bodily servant of Krishna, means one never falls down, that is, their nitya siddha body never leaves Goloka. However, he also tells us that the memory of being nitya-siddha can be covered over or forgotten (nitya baddha) by the choice to imagine your own existence without Krishna.

Quote: <TABLE cellSpacing=0 cellPadding=6 width="100%" border=0><TBODY><TR><TD style="BORDER-RIGHT: #666666 1px solid; PADDING-RIGHT: 3ex; BORDER-TOP: #666666 1px solid; PADDING-LEFT: 3ex; BORDER-LEFT: #666666 1px solid; BORDER-BOTTOM: #666666 1px solid" bgColor=#e0e0e0>Below - Childs Play. A drawing by 6 year old Bhaktisiddhanta dasa from our Bega NSW Hare Krishna community. This young boy shows us how it all works and how we dream we are in the material creation and never really leave Goloka. We only 'think' or 'imagine' we do as Srila Prabhupada explains. </TD></TR></TBODY></TABLE>

Our nitya siddha body is always established in Goloka EVEN if we are dreaming in the mahat-tattva. The nitya siddha body therefore already exists and is again realized by those who have fallen to the material world when they again become aware of their natural pure state of REALITY, which means remembering they already are eternally liberated in Goloka serving God or Krishna as there already perpetual body. It is those nonsense Guru's and their followers who advocate that we can never leave Goloka and take shelter in the material world. It is them who claim the inhabidants of Goloka are 'robot' servants of Krsna who just serve without the ability or free will to choose if they want to remain 'aware' of their Svaupa body, that is always fixed perpetually serving Krsna. This is always the case, even if they do choose to sub-consciously and selfishly enter the mahat tattva. Those who propagate the 'borg' or assimulated mentality are actually impersonalists because they deny their own free will and indiviuality to become Krsna or their guru's mindless robot Our nitya siddha bodily form is ALWAYS established in Goloka EVEN if we are dreaming in the mahat-tattva. The nitya siddha body therefore already exists and is again realized by those who have fallen to the material world when they again become aware of their natural pure state of REALITY, which means remembering they already are eternally liberated in Goloka serving God or Krishna as there already perpetual body. Jiv JAGO Wake-up sleeping souls and think for your self with realized knowledge instead of being a parrot devotee.

Yes that's right. Srila Prabhupada is saying that our original and perpetual state of being an eternal nitya siddha bodily servant of Krishna means one never falls down, that is, their nitya siddha body never leaves Goloka. Srila Prabhupada is saying that our original and perpetual state of being an eternal nitya siddha bodily servant of Krishna means one never falls down, that is, their nitya siddha body never leaves Goloka. However, he also tells us that the memory of being nitya-siddha can be covered over or forgotten by the choice to imagine your own existence without Krishna. This is just like dreaming in our present material body where we dream, or think we are King of a world, but actually, our material body has not moved <?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> In this way Srila Prabhupada is saying that our nitya siddha or svarupa body can be covered over only and the memory of being nitya-siddha forgotten, like one forgets their material body while dreaming. <o:p></o:p> The highest and natural expression of the marginal living entity is realizing their full potential as their perpetual nitya-siddha-svarupa devotional body as already explained. <o:p></o:p> Nitya siddha bodily form, which ALL jiva tattvas already are perpetually, eternally EXISTS <o:p></o:p> Our nitya siddha body is always established in Goloka EVEN is we are dreaming in the mahat-tattva. The nitya siddha body therefore already exists and it is again realized by those who have fallen to the material world, when they again become aware of their natural pure state of REALITY, which means remembering they already are eternally liberated in Goloka serving God or Krishna. <o:p></o:p> Nitya baddha state is when we are in our unnatural impure DREAM state of TRANSITORY REALITY eternally conditioned in the mahat tattva serving ones selfish interests unaware of their PERMANENTLY REAL nitya siddha authentic self in Goloka. <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. <o:p></o:p> This means there is also no decay, impermanence birth, disease, old age, death and forgetfulness in the perpetual REALITY Kingdom of God known as Goloka-Vrndavana and the Vaikuntha planets.

Quote: <TABLE cellSpacing=0 cellPadding=6 width="100%" border=0><TBODY><TR><TD style="BORDER-RIGHT: #666666 1px solid; PADDING-RIGHT: 3ex; BORDER-TOP: #666666 1px solid; PADDING-LEFT: 3ex; BORDER-LEFT: #666666 1px solid; BORDER-BOTTOM: #666666 1px solid" bgColor=#e0e0e0>Srila Prabhupada - "So to go to Krishna means you will have to acquire your original, spiritual body. The spiritual body is already there, but we are now covered by this material body". by His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda Germany, June 22, 1974</TD></TR></TBODY></TABLE> Srila Prabhupada “Originally everyone is nitya-siddha. nitya-siddha krsna-bhakti ’sadhya’ kabhu naya sravanadi-suddha-citte karaye udaya Every living entity originally nitya-siddha, “. Srimad-Bhagavatam Class 7.9.4– Mayapur, February 18, 1977 <?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> <o:p></o:p> Srila Prabhupada – “You have got original relationship with Krishna. Nitya-siddha krishna-bhakti. . (Srimad-Bhagavatam lecture, December 7, 1974, Bombay) <o:p></o:p> <o:p></o:p> Srila Prabhupada - “Everyone has got a particular relationship with Krishna in his original constitutional position that is called svarupa-siddhi". (Nectar of Devotion lecture, 20 October 1972, Vrindaban) <o:p></o:p> <o:p></o:p> Srila Prabhupada - “Because he falls down from Brahma-sayujya (impersonal liberated condition ), 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”. Letter to Australian devotees 1972 under Madhudvisa Swami<o:p></o:p> <o:p></o:p> Srila Bhaktisiddhanta Sarasvati Thakur - “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> Actually you are a pure devotee but you have forgotten that long, long, long ago, we have allowed ourselves to be covered by the cloud of selfish desires that blocks out our memory of who we really are. <o:p></o:p> <o:p></o:p> <o:p></o:p> Try to understand what Prabhupada is telling us.<o:p></o:p> <o:p></o:p> Srila Prabhupada- "You are already in the spiritual sky, but you are simply covered. Just like the sun is already there. You are also already there…So actually we are always in the spiritual world. But when you forget Krishna by the cloud of illusion that is material. Try to understand". In a Srimad-Bhagavatam lecture given in London, on July 30, 1971 <o:p></o:p> <o:p></o:p> Srila Prabhupada- "Actually we are not fallen therefore, at any moment we can revive (Regain, re-establish, wake up from the dream, remember who we really are as a body eternally in a state of originality) our Krishna consciousness. As soon as we understand that (my svarupa body is always in Krsnaloka or Vaikuntha or even both), "I have nothing to do with (the material world and its bodily vessels my sub-conscious fallen nitya-baddha condition is housed in). I am simply Krishna's servant. Eternal servant. That's all". In a Srimad-Bhagavatam lecture given in London, on July 30, 1971 <o:p></o:p> <o:p></o:p> Srila Prabhupada - "You are liberated. You are liberated. Simply just a cloud has covered you. Drive away the cloud. There is no question that you were ever (conditioned as nitya-baddha in the material world)". <o:p></o:p> (Lecture on Sri Caitanya-Caritamrita, Adi-lila 7.108--San Francisco, February 18, 1967)<o:p></o:p> <o:p></o:p> Srila Prabhupada -"You are ever-liberated (meaning in our original and eternal state, we are all nitya-siddha). The sky is always spiritual but is sometimes overcrowded with cloud (known as the mahat-tattva or material creation that is in one corner of the Spiritual Sky), this is Maya (The cloud is created by Maha-Vishnu and His Wife Maya-Devi, through her powerful s'akti, controls all the bodily vessels occupied by the visiting DREAMING baddha-jivas)". <o:p></o:p> (Lecture on Sri Caitanya-Caritamrita, Adi-lila 7.108--San Francisco, February 18, 1967)<o:p></o:p> <o:p></o:p> Srila Prabhupada - "This is called Maya. Actually, you are not conditioned. You are thinking. Just like in the dream you are thinking that tiger is eating you. You were never eaten by tiger. There is no tiger. So we have to get out of this dream". (Lecture on Sri Caitanya-Caritamrita, Adi-lila 7.108--San Francisco, February 18, 1967)<o:p></o:p> <o:p></o:p> The English word 'remember' however, is as good as the word 'regain', which Prabhupada uses in his books to descibe that our svarupa bodily form is never lost due to the 'eternal present' however, it can be forgotten due to our dreaming condition on the sub-conscious level of independant self centred desires. Such selfish self planning desires, activated by free will and choice, make us forget Krsna and the perpetual body we serve Krsna as because we want to creat our own existence in the body WE choose in a world without Krsna, in a world where we try to be the master. <o:p></o:p> <o:p></o:p> In the meantime while we are chasing our dreams of self importance in our dreams that end up being within the dreams of Maha-Vishnu's mahat-tattva, our svarupa nitya-siddha body is ever fresh and in an eternal state of originality because there is only the present, which means past and future do not and can not exist.<o:p></o:p> <o:p></o:p> Srila Prabhupada- "Actually we are not fallen therefore, at any moment we can revive (Regain, re-establish, wake up from the dream, remember who we really are as a body eternally in a state of originality) our Krishna consciousness. As soon as we understand that (my svarupa body is always in Krsnaloka or Vaikuntha or even both), "I have nothing to do with (the material world and its bodily vessels my sub-conscious fallen nitya-baddha condition is housed in). I am simply Krishna's servant. Eternal servant. That's all". In a Srimad-Bhagavatam lecture given in London, on July 30, 1971<o:p></o:p> <o:p></o:p> Nothing is lost or regained in Goloka except for our memory and 'awareness' of who we really are, everything is set eternally there is in a state of the living entities 'full potential originality as a nitya siddha embodied devotee of Krsna or Vishnu', which means ALL living entities or jiva sparks, have a Svarupa body that is eternally unchangable, eternally youthful, eternally original and eternal a person with bodily form sat, chit, ananda, VIGRAHA. <o:p></o:p> <o:p></o:p> If there is no past or future and only the present, then we are all in a perpetual state of originality. Remember, the living entity leaves Goloka not as ones eternal svarupa body, but via their sub-conscious dream, thought and imagination, so just as ones material body never changes while one is dreaming they are a King, ones ‘svarupa’ body never changes while one is living out their dreams in the material world. <o:p></o:p> <o:p></o:p> The nitya-siddha-svarupa body is eternaly established, fixed and secured perpetually within the ‘eternal present, which is an eternal state of originality’ that has no past and future. This means when one finishes their dreams within the material world and again become ‘aware’ of their full potential ‘svarupa body, it is like waking up from a dream and finding themselves as the body they always were and always have been. <o:p></o:p> <o:p></o:p> Srila Prabhupada explains it this way –“There is nothing to be gained in Goloka, only regained” <o:p></o:p> <o:p></o:p> Actually you are a pure devotee but you have forgotten that long, long, long ago, we have allowed ourselves to be covered by the cloud of selfish desires that blocks out our memory of who we really are. <o:p></o:p> <o:p></o:p> <o:p></o:p> Try to understand what Prabhupada is telling us.<o:p></o:p> <o:p></o:p> Srila Prabhupada- "You are already in the spiritual sky, but you are simply covered. Just like the sun is already there. You are also already there…So actually we are always in the spiritual world. But when you forget Krishna by the cloud of illusion that is material. Try to understand". In a Srimad-Bhagavatam lecture given in London, on July 30, 1971 <o:p></o:p> <o:p></o:p> Srila Prabhupada- "Actually we are not fallen therefore, at any moment we can revive (Regain, re-establish, wake up from the dream, remember who we really are as a body eternally in a state of originality) our Krishna consciousness. As soon as we understand that (my svarupa body is always in Krsnaloka or Vaikuntha or even both), "I have nothing to do with (the material world and its bodily vessels my sub-conscious fallen nitya-baddha condition is housed in). I am simply Krishna's servant. Eternal servant. That's all". In a Srimad-Bhagavatam lecture given in London, on July 30, 1971 <o:p></o:p> <o:p></o:p> Srila Prabhupada - "You are liberated. You are liberated. Simply just a cloud has covered you. Drive away the cloud. There is no question that you were ever (conditioned as nitya-baddha in the material world)". <o:p></o:p> (Lecture on Sri Caitanya-Caritamrita, Adi-lila 7.108--San Francisco, February 18, 1967)<o:p></o:p> <o:p></o:p> Srila Prabhupada -"You are ever-liberated (meaning in our original and eternal state, we are all nitya-siddha). The sky is always spiritual but is sometimes overcrowded with cloud (known as the mahat-tattva or material creation that is in one corner of the Spiritual Sky), this is Maya (The cloud is created by Maha-Vishnu and His Wife Maya-Devi, through her powerful s'akti, controls all the bodily vessels occupied by the visiting DREAMING baddha-jivas)". <o:p></o:p> (Lecture on Sri Caitanya-Caritamrita, Adi-lila 7.108--San Francisco, February 18, 1967)<o:p></o:p> <o:p></o:p> Srila Prabhupada - "This is called Maya. Actually, you are not conditioned. You are thinking. Just like in the dream you are thinking that tiger is eating you. You were never eaten by tiger. There is no tiger. So we have to get out of this dream". (Lecture on Sri Caitanya-Caritamrita, Adi-lila 7.108--San Francisco, February 18, 1967)<o:p></o:p> <o:p></o:p> ALL living entities were created as sat, chit, ananda in the form of eternal vigraha in the beginning (which paradoxically was beginningless). <o:p></o:p> <o:p></o:p> In this way, the original residence of all living entities (marginal beings) is their original home Goloka-Vrndavana or Krsnaloka, which is the imperishable Kingdom of God.<o:p></o:p> <o:p></o:p> Srila Prabhupada - We have also come down from Vaikuntha some millions and millions of years ago." - Lecture on Bhagavad-gita on August 6, 1973<o:p></o:p> <o:p></o:p> Srila Prabhupada: You are already in the spiritual sky, but you are simply covered. Just like the sun is already there. You are also already there…So actually we are always in the spiritual world. But when you forget Krishna by the cloud of illusion, then that is material. Try to understand”. In a Srimad-Bhagavatam lecture given in London, on July 30, 1971<o:p></o:p> <o:p></o:p> The paradox here is no one never really leaves Goloka, they only imagine they do by falling out of sync with the 'eternal present'<o:p></o:p> <o:p></o:p> The resulting paradox is that while one is in the material world, they are actually in the material world because not only do they have no memory of their 'eternal svarupa' body, but also they have consciously separated themselves from the eternal present’ where their real eternal bodily self resides.<o:p></o:p> <o:p></o:p> It's almost as if the awareness of the living entities nitya siddha body is suspended within the eternal present because of consciously falling out of sync with the ETERNAL PRESENT’ of Krsnaloka where their 'permanent 'real' bodily self is serving Krsna. (at least it is this way to those who have fallen from the eternal present realm)<o:p></o:p> <o:p></o:p> But actually from the point of view of Goloka, everything is still going on in the service of the Lord in relationships with Krishna and His associates nothing is ever suspended there.<o:p></o:p> <o:p></o:p> The only thing that has changed is the ones awareness of 'eternal time' in relation to 'divided time' - hence it is not a division of consciousness, but rather a division of time.<o:p></o:p> <o:p></o:p> Actually, when one again becomes aware of their eternal nitya-siddha body and relationship with Krishna, it will be as if their baddha-jiva dreams state never existed. On return to the 'eternal present’, it will be as if they never left because nothing has changed in Goloka.<o:p></o:p> <o:p></o:p> 1. The 'eternal present' in the imperishable Vaikuntha and Krsnaloka Planets, can never be compared to the mahat-tattva dreams of Maha-Vishnu where the time span of a trillion mahat-tattva material universes, that seem an almost eternity in material time, would only appear no more than a mere moment of time in the eternal Kingdom of God (Vaikuntha)<o:p></o:p> <o:p></o:p> 2. And the divided time of 'past, present and future' of the perishable mahat-tattva, that has a further distortions of time and space in the higher, middle and lower material planetary systems, were there is even more dimensions of material time and space within the mahat-tattva, different again from our experience and perception of time on our middle earth planet.<o:p></o:p> <o:p></o:p> So we should all try to understand our original position that is our eternal identity in Krsnaloka', as Prabhupada would say’.<o:p></o:p> <o:p></o:p> Actually there is no birth of the jivas. They are all eternal, like Krishna Himself. Many things in the shastra is said to convince the jivas conditioned in the material world, that their real home is Krsnaloka. There are so many things that Vedic sastra has told us, whereas in reality, in Goloka Vrndavana dhama (Krsnaloka), due to the 'eternal presents', where there is no past or future, these things will be seen in another way. <o:p></o:p> <o:p></o:p> What is that other way that many say is conceivable to understand? <o:p></o:p> <o:p></o:p> The simple answer is, on that level or ‘seeing things in an other way’, is the material creation, of trillion upon trillions of years and life times, will appear no-more than a moment of dreaming in Krsnaloka.<o:p></o:p> <o:p></o:p> Srila Prabhupada - “One should be humble and know that he is subordinate to the Supreme Lord. Due to rebellion against the Supreme Lord, one becomes subordinate to material nature. One must know and be convinced of this truth.” Bhagavad-gita, 13.12, purport. <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 - “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” . . . - Srila Bhaktisiddhanta Sarasvati Prabhupada, Sri Caitanya's Teachings, p. 323.<o:p></o:p> Srila Prabhupada - “In his original state, there is no doubt of enjoyment; therefore, that is his real state.” Bhagavad-gita, 13.21, purport. <o:p></o:p> <o:p></o:p> Srila Prabhupada -“Formerly we were with Krsna in His Lila” Letter from Srila Prabhupada in 1972 to devotee in Australia

Srila Prabhupada - "This material creation is the spirit soul's dream, all existence in this world is the dream of Maha-Vishnu. The real, factual platform is the spiritual world, but when the spirit soul wants to imitate the Supreme Personality of Godhead, he is put into this dreamland of material creation. 4.29.83. Srila Prabhupada - “Everything happening within time, which consists of past, present and future, is merely a dream. This is the secret in understanding in all the Vedic literature.” SB. 4.29.2b. Srila Prabhupada is saying that our original and perpetual state of being an eternal nitya siddha bodily servant of Krishna means one never falls down, that is, their nitya siddha body never leaves Goloka. However, he also tells us that the memory of being nitya-siddha can be covered over or forgotten by the choice to imagine your own existence without Krishna. This is just like dreaming in our present material body where we dream, or think we are King of a world, but actually, our material body has not moved In this way Srila Prabhupada is saying that our nitya siddha or svarupa body can be covered over only and the memory of being nitya-siddha forgotten, like one forgets their material body while dreaming.

http://au.youtube.com/watch?v=1LLDbP4DAR8&feature=related My Sweet Lord Nina Hagen Loka Nunda

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H.H. Jayapataka Swami Update ( Pictures of Maharaja added) <!-- start 'content' --><!-- begin content -->By Ratnavali dd on Mon, 2009-01-05 13:27. 7 Jan, 2008. Report from Ratanvali dd During the week Maharaja’s schedule is very tight doing three kinds of therapies. Weekly once on Sunday is a holiday for the physiotherapists and it is a break day for Maharaja. As today is Sunday the plan was to take Maharaja to Hanuman Tekri temple and Braja Hari Prabhu also suggested Guru Maharaja to be taken to the beach which is very close by. It was scheduled to leave at 10am. Guru Maharaja had his shower, breakfast and facial theraphy. Nimai Gaura Prabhu and his wife, the disciples of our Guru Maharaja from Juhu temple had prepared some South Indian breakfast and brought it for Guru Maharaja. Just before the facial theraphy began, Guru Maharaja’s main doctor Shyamalal Prabhu came to see him. He was enquiring about Guru Maharaja’s sleep the previous night. Guru Maharaja said he had a dream. The dacoits were using the newly built lift in Mayapur and had come up to the rooftop. Guru Maharaja used his gun for his protection. Shyamalal Prabhu recollected Bhakti Caru Maharaja’s report wherein Bhakti Caru Maharaja had described Jayapataka Maharaja’s courageousness to fight the dacoits in Mayapur. Guru Maharaja wanted to know what else Bhakti Caru Maharaja had written in his report. So we were narrating the various memories quoted by Maharaja. One of the incident was about the wrestling match, wherein Bhakti Caru Maharaja got defeated and Guru Maharaja rescued by defeating the tough Japanese devotee wrestlers in the sport bringing victory to Mayapur. Guru Maharaja started making the jesters with his hand like wrestling. Again when the incident was narrated how Guru Maharaja used to save the devotees from drowning into Ganga, Guru Maharaja expressed he doesn’t know if he will be able to do all these things again. Shyamalal Prabhu immediately replied to Guru Maharaja saying that with Krsna’s mercy He would regain all His strength and vigor. By the time everything finished it was 12:30 noon. Guru Maharaja was taken in a wheel chair and then he was to be transferred into the car. To transfer Guru Maharaja into the car from the wheel chair is a big task. It has to be carefully done. Usually there are 4 devotees to place him into the car. One to hold the legs, one to hold his body, one to see Guru Maharaja doesn’t get his head hurt and the other inside the car to make Guru Maharaja sit inside the car. Previously Guru Maharaja didn’t have absolutely any balance to stand but some improvement is found today. Guru Maharaja seemed to have little bit strength to stand with the support of the devotees. This whole scene of making Guru Maharaja to sit inside the vehicle reminds me of carrying the Jagannath, Baladeva and Subhadra Deities into the car for the Ratha Yatra parade and one has to carefully take the Deities step by step into the vehicle. It is an hour drive to Hanuman Tekri. Tekri means hill. The temple is situated on a hill. Just by the foot of the hill a group of devotees from Radha Giridhari temple had come spontaneously and when they knew Guru Maharaja was on the way to Hanuman Tekri they started doing kirtan to welcome Guru Maharaja. The vehicles stopped here for few minutes and then we drove up on the hill. As we drove up the hill the weather became cooler and nice fresh breeze was blowing. The scenary was so beautiful and pleasant to the eyes. The place has been maintained neat and clean. They have swimming pool, play ground and a school as well up on the hill. The temple was closed and would be opened only at 4 pm. There was a discussion what to be done. Finally it was decided that Guru Maharaja will be taken to the beach nearby. The sea shore was little wet and hard. The vehicles where droven all the way nearby to the sea so Guru Maharaja could see the ocean. The ocean was shallow and therefore the color was dark unlike the blue color of the sea. It is a long beach and the vehicles were taken further down to find a good spot with less crowd. The devotees where thinking if it is safer to bring Guru Maharaja into the wheel chair so he can have a closer view of the sea. The wheel chair was brought down. Ekanath Gaura Prabhu sat on the wheel chair and Maha Varaha Prabhu sat on Ekanath Gaura Prabhu’s lap and they were rolling down on the beach to see if it was safer for Guru Maharaja. It brought laughter to all of us. The sand on the beach is quite hard and seemed to be safe for Guru Maharaja. While this was happening Guru Maharaja was speaking to Vaisnava Seva Prabhu, one of the senior doctors of Bhaktivedanta Hospital. Guru Maharaja asked him what was the name of the beach and he replied, “Gorai Beach”. Guru Maharaja also spoke to some devotees who had come there with him to the beach. Devaki Mataji, Prabhavishnu Maharaja’s disciple who preaches in Bangladesh, Nepal and Ukraine had come to see Guru Maharaja a couple of days ago. Guru Maharaja called her and asked her if she had been to Cox Bazaar beach. She replied that she had been there several times. Guru Maharaja seemed to like the Cox Bazaar beach better. Madhuri Yamuna Mataji was leading Hare Krsna Maha Mantra kirtan melodiously in the background. Guru Maharaja was brought down into the wheel chair onto the beach. As soon as Guru Maharaja was brought down it was so amazing to see how the waves of the ocean rushed down towards Guru Maharaja’s lotus feet. Maha Varaha Prabhu fed some fruits to Guru Maharaja. Group photos were taken. Guru Maharaja spoke with Anil Prabhu, the husband of his disciple, Kavirupa Mataji. Anil Prabhu stays in Mumbai and he is an aspiring disciple of Radhanatha Maharaja and his wife stays at Mangalore. She is a Gynaecologist. She got initiated from Guru Maharaja while studying at medical college in Patna and now she is practicing at Mangalore. Guru Maharaja asked Anil Prabhu how often they meet each other and he replied once in 3 to 4 months. Guru Maharaja responded saying, “Kali Yuga”. As Guru Maharaja wanted to speak to Shiromani Mataji, I called her. Guru Maharaja mentioned about Kavirupa Mataji to her and she knew her well as they used to meet in Bangalore. Guru Maharaja asked Shiromani Mataji to give the details of ISKCON temple at Mangalore and also about the preaching programs in Manipal. It is so overwhelming to see Guru Maharaja’s concern for the devotees even to the minute details. We asked Guru Maharaja if he was ok and if he was tired and Guru Maharaja replied he wasn’t thinking of tiredness until I reminded him about it. We were about to leave and just then Guru Maharaja’s cook, Ivesvara Prabhu and Madhava Kanta Prabhu had brought Guru Maharaja’s lunch. The devotees informed them that Guru Maharaja will take lunch in Hanuman temple. They had got down in the wrong spot of the beach and they had to walk a long distance to find all of us. As the waves were rising a devotee’s car got stuck into the sand and all the strong men went to help pulling the car. He was warned before not to keep so close to the waves. They were struggling a lot to relieve the car out of the sand. Maha Varaha Prabhu thought it is time to put Guru Maharaja back into the car. By the time Guru Maharaja was taken into his car, the car which was stuck also got released. We all went to Hanuman temple. It was 4pm and the temple was open. Hanumanji is one of Guru Maharaja’s favorite personality. He always prays to him, seeking his blessings and protection. The Pujari there is a Bengali. He is from Murshidabad. He was so happy to see Guru Maharaja and they spoke with each other in Bengali. The Pujari asked Guru Maharaja to give him blessings so he can get bhakti. Guru Maharaja blessed him by saying, “Krsner matir astu”, which means, “May your mind be drawn closer to Lord Sri Krsna’s lotus feet.” Guru Maharaja always remembers to give some donation whenever he visits a temple. A Maha garland from Srimati Radharani was offered to Hanumanji. In reciprocation the pujari also gave a maha flower from Hanumanji to Guru Maharaja and also put a maha saffron tilak on his forehead. Guru Maharaja offered prayers to Hanumanji. Tusti Mohan Prabhu was leading the kirtan this time by singing, “Jaya Ram, Sri Rama, Jaya Jaya Ram, Raghupati Raghava Rajaram Patita Pavana Sita Ram” and also Hare Krsna Maha Mantra while all of us did parikrama around the temple along with Guru Maharaja for 4 times. After the parikrama finished the pujari spontaneously gave a camara for Guru Maharaja to fan Hanumanji. Even though it was difficult for Guru Maharaja to hold and do the camara but he managed to do it. Guru Maharaja was asking what was written on the Hundi. The pujari explained it is the name of the Hanuman which is “Vidyaprada Hanuman” meaning “one who gives knowledge”. Since there is a school here on the top of the hill they have installed this particular form of Hanuman. Guru Maharaja was taken just below the temple under the shade for lunch. Nearby there is a nice garden with so many campaka, papaya and palm trees. Also some tulasi and flower plants are there. The scenery is so wonderful with so many green hills adjacent to each other. Dharesa Prabhu, Ivesvara Prabhu, Madhava Kanta Prabhu and Srivas Nimai Prabhu were feeding prasad for Guru Maharaja. Since some of the devotees were hungry Ekanatha Gaura Prabhu jumped into the car to buy some snacks from a nearby shop. It takes a long time for Guru Maharaja to eat his prasad. Very little food is fed with spoon each time and it is not so easy for Guru Maharaja to chew and swallow the food. His face muscles are still stiff but there is improvement day by day. Slowly the sun was setting. It was such a beautiful view to see. After Guru Maharaja took the prasadam all of us took a group photo with the sun setting behind. Guru Maharaja tried to hold his mouth to give an appearance of smiling. Since it was time to go back to the hospital a devotee said, “Let’s pack and go quickly.” Guru Maharaja responded, “Don’t forget me!” Of course no one forgot him but Guru Maharaja jokingly said it. Bajranga Bali Hanumanji Ki Jai! <!-- / message --><!-- sig -->

H.H. Jayapataka Swami Update ( Pictures of Maharaja added) By Ratnavali dd on Mon, 2009-01-05 13:27. 7 Jan, 2008. Report from Ratanvali dd During the week Maharaja’s schedule is very tight doing three kinds of therapies. Weekly once on Sunday is a holiday for the physiotherapists and it is a break day for Maharaja. As today is Sunday the plan was to take Maharaja to Hanuman Tekri temple and Braja Hari Prabhu also suggested Guru Maharaja to be taken to the beach which is very close by. It was scheduled to leave at 10am. Guru Maharaja had his shower, breakfast and facial theraphy. Nimai Gaura Prabhu and his wife, the disciples of our Guru Maharaja from Juhu temple had prepared some South Indian breakfast and brought it for Guru Maharaja. Just before the facial theraphy began, Guru Maharaja’s main doctor Shyamalal Prabhu came to see him. He was enquiring about Guru Maharaja’s sleep the previous night. Guru Maharaja said he had a dream. The dacoits were using the newly built lift in Mayapur and had come up to the rooftop. Guru Maharaja used his gun for his protection. Shyamalal Prabhu recollected Bhakti Caru Maharaja’s report wherein Bhakti Caru Maharaja had described Jayapataka Maharaja’s courageousness to fight the dacoits in Mayapur. Guru Maharaja wanted to know what else Bhakti Caru Maharaja had written in his report. So we were narrating the various memories quoted by Maharaja. One of the incident was about the wrestling match, wherein Bhakti Caru Maharaja got defeated and Guru Maharaja rescued by defeating the tough Japanese devotee wrestlers in the sport bringing victory to Mayapur. Guru Maharaja started making the jesters with his hand like wrestling. Again when the incident was narrated how Guru Maharaja used to save the devotees from drowning into Ganga, Guru Maharaja expressed he doesn’t know if he will be able to do all these things again. Shyamalal Prabhu immediately replied to Guru Maharaja saying that with Krsna’s mercy He would regain all His strength and vigor. By the time everything finished it was 12:30 noon. Guru Maharaja was taken in a wheel chair and then he was to be transferred into the car. To transfer Guru Maharaja into the car from the wheel chair is a big task. It has to be carefully done. Usually there are 4 devotees to place him into the car. One to hold the legs, one to hold his body, one to see Guru Maharaja doesn’t get his head hurt and the other inside the car to make Guru Maharaja sit inside the car. Previously Guru Maharaja didn’t have absolutely any balance to stand but some improvement is found today. Guru Maharaja seemed to have little bit strength to stand with the support of the devotees. This whole scene of making Guru Maharaja to sit inside the vehicle reminds me of carrying the Jagannath, Baladeva and Subhadra Deities into the car for the Ratha Yatra parade and one has to carefully take the Deities step by step into the vehicle. It is an hour drive to Hanuman Tekri. Tekri means hill. The temple is situated on a hill. Just by the foot of the hill a group of devotees from Radha Giridhari temple had come spontaneously and when they knew Guru Maharaja was on the way to Hanuman Tekri they started doing kirtan to welcome Guru Maharaja. The vehicles stopped here for few minutes and then we drove up on the hill. As we drove up the hill the weather became cooler and nice fresh breeze was blowing. The scenary was so beautiful and pleasant to the eyes. The place has been maintained neat and clean. They have swimming pool, play ground and a school as well up on the hill. The temple was closed and would be opened only at 4 pm. There was a discussion what to be done. Finally it was decided that Guru Maharaja will be taken to the beach nearby. The sea shore was little wet and hard. The vehicles where droven all the way nearby to the sea so Guru Maharaja could see the ocean. The ocean was shallow and therefore the color was dark unlike the blue color of the sea. It is a long beach and the vehicles were taken further down to find a good spot with less crowd. The devotees where thinking if it is safer to bring Guru Maharaja into the wheel chair so he can have a closer view of the sea. The wheel chair was brought down. Ekanath Gaura Prabhu sat on the wheel chair and Maha Varaha Prabhu sat on Ekanath Gaura Prabhu’s lap and they were rolling down on the beach to see if it was safer for Guru Maharaja. It brought laughter to all of us. The sand on the beach is quite hard and seemed to be safe for Guru Maharaja. While this was happening Guru Maharaja was speaking to Vaisnava Seva Prabhu, one of the senior doctors of Bhaktivedanta Hospital. Guru Maharaja asked him what was the name of the beach and he replied, “Gorai Beach”. Guru Maharaja also spoke to some devotees who had come there with him to the beach. Devaki Mataji, Prabhavishnu Maharaja’s disciple who preaches in Bangladesh, Nepal and Ukraine had come to see Guru Maharaja a couple of days ago. Guru Maharaja called her and asked her if she had been to Cox Bazaar beach. She replied that she had been there several times. Guru Maharaja seemed to like the Cox Bazaar beach better. Madhuri Yamuna Mataji was leading Hare Krsna Maha Mantra kirtan melodiously in the background. Guru Maharaja was brought down into the wheel chair onto the beach. As soon as Guru Maharaja was brought down it was so amazing to see how the waves of the ocean rushed down towards Guru Maharaja’s lotus feet. Maha Varaha Prabhu fed some fruits to Guru Maharaja. Group photos were taken. Guru Maharaja spoke with Anil Prabhu, the husband of his disciple, Kavirupa Mataji. Anil Prabhu stays in Mumbai and he is an aspiring disciple of Radhanatha Maharaja and his wife stays at Mangalore. She is a Gynaecologist. She got initiated from Guru Maharaja while studying at medical college in Patna and now she is practicing at Mangalore. Guru Maharaja asked Anil Prabhu how often they meet each other and he replied once in 3 to 4 months. Guru Maharaja responded saying, “Kali Yuga”. As Guru Maharaja wanted to speak to Shiromani Mataji, I called her. Guru Maharaja mentioned about Kavirupa Mataji to her and she knew her well as they used to meet in Bangalore. Guru Maharaja asked Shiromani Mataji to give the details of ISKCON temple at Mangalore and also about the preaching programs in Manipal. It is so overwhelming to see Guru Maharaja’s concern for the devotees even to the minute details. We asked Guru Maharaja if he was ok and if he was tired and Guru Maharaja replied he wasn’t thinking of tiredness until I reminded him about it. We were about to leave and just then Guru Maharaja’s cook, Ivesvara Prabhu and Madhava Kanta Prabhu had brought Guru Maharaja’s lunch. The devotees informed them that Guru Maharaja will take lunch in Hanuman temple. They had got down in the wrong spot of the beach and they had to walk a long distance to find all of us. As the waves were rising a devotee’s car got stuck into the sand and all the strong men went to help pulling the car. He was warned before not to keep so close to the waves. They were struggling a lot to relieve the car out of the sand. Maha Varaha Prabhu thought it is time to put Guru Maharaja back into the car. By the time Guru Maharaja was taken into his car, the car which was stuck also got released. We all went to Hanuman temple. It was 4pm and the temple was open. Hanumanji is one of Guru Maharaja’s favorite personality. He always prays to him, seeking his blessings and protection. The Pujari there is a Bengali. He is from Murshidabad. He was so happy to see Guru Maharaja and they spoke with each other in Bengali. The Pujari asked Guru Maharaja to give him blessings so he can get bhakti. Guru Maharaja blessed him by saying, “Krsner matir astu”, which means, “May your mind be drawn closer to Lord Sri Krsna’s lotus feet.” Guru Maharaja always remembers to give some donation whenever he visits a temple. A Maha garland from Srimati Radharani was offered to Hanumanji. In reciprocation the pujari also gave a maha flower from Hanumanji to Guru Maharaja and also put a maha saffron tilak on his forehead. Guru Maharaja offered prayers to Hanumanji. Tusti Mohan Prabhu was leading the kirtan this time by singing, “Jaya Ram, Sri Rama, Jaya Jaya Ram, Raghupati Raghava Rajaram Patita Pavana Sita Ram” and also Hare Krsna Maha Mantra while all of us did parikrama around the temple along with Guru Maharaja for 4 times. After the parikrama finished the pujari spontaneously gave a camara for Guru Maharaja to fan Hanumanji. Even though it was difficult for Guru Maharaja to hold and do the camara but he managed to do it. Guru Maharaja was asking what was written on the Hundi. The pujari explained it is the name of the Hanuman which is “Vidyaprada Hanuman” meaning “one who gives knowledge”. Since there is a school here on the top of the hill they have installed this particular form of Hanuman. Guru Maharaja was taken just below the temple under the shade for lunch. Nearby there is a nice garden with so many campaka, papaya and palm trees. Also some tulasi and flower plants are there. The scenery is so wonderful with so many green hills adjacent to each other. Dharesa Prabhu, Ivesvara Prabhu, Madhava Kanta Prabhu and Srivas Nimai Prabhu were feeding prasad for Guru Maharaja. Since some of the devotees were hungry Ekanatha Gaura Prabhu jumped into the car to buy some snacks from a nearby shop. It takes a long time for Guru Maharaja to eat his prasad. Very little food is fed with spoon each time and it is not so easy for Guru Maharaja to chew and swallow the food. His face muscles are still stiff but there is improvement day by day. Slowly the sun was setting. It was such a beautiful view to see. After Guru Maharaja took the prasadam all of us took a group photo with the sun setting behind. Guru Maharaja tried to hold his mouth to give an appearance of smiling. Since it was time to go back to the hospital a devotee said, “Let’s pack and go quickly.” Guru Maharaja responded, “Don’t forget me!” Of course no one forgot him but Guru Maharaja jokingly said it. Bajranga Bali Hanumanji Ki Jai!

The material DREAM is the insane asylum and so is scotty The following is concluding confirmation, as clearly explained by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, that all jiva/souls are originally existing perpetually in their full devotional bodily form, which is the full potential and expression of all marginal living beings, that are all enclosed by the eternal ‘present’ of time and space within Gods eternal Kingdom known as Goloka Vrndavana or Krsnaloka.<?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> <o:p></o:p> Within that perpetual world, all living entities are perpetually existing, which means they are always present there as their bodily (vigraha) svarupa (devotional personality) 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 or Krsnaloka, which is the imperishable Kingdom of God.<o:p></o:p> <o:p></o:p> “Formerly we were with Krsna in His lila” Letter from Srila Prabhupada in 1972 to devotee in Australia<o:p></o:p> <o:p></o:p> No one like a cowherd boy, lays down and sleeps in Goloka, then dreams they are in the material world. No, it is not like that. <o:p></o:p> <o:p></o:p> WHY??<o:p></o:p> <o:p></o:p> The cow herd boy laying down sleeping and then dreams, in no way represents how the living entity comes down 'sub-consciously' from their perpetual nitya-siddha body to the material creation as their baddha-jiva dreaming conscious state. <o:p></o:p> <o:p></o:p> Actually because of the ‘concept of time’ there is really no two states of consciousness which means there is really no sub conscious secondary self, even though it is explained that way. Within the 'eternal presents' there is only one 'concept of time' and 'one eternal nitya siddha form of each marginal living being' that is eternally present in Goloka or Krsnaloka.<o:p></o:p> <o:p></o:p> What is really going on is to do with time, the time that separates the ‘eternal present’ in Goloka from the divided time of ‘past, present and future of the mahat-tattva. <o:p></o:p> <o:p></o:p> This sentence is very important to understand.<o:p></o:p> <o:p></o:p> There is no 'laying down sleeping in Vaikuntha or Goloka, and then dreaming' ones material existence, it is not like that.<o:p></o:p> <o:p></o:p> What actually happens is the non-Krishna conscious desire and imaginations happen on the sub conscious level out of sync with the 'eternal present' that is eternally existent in Goloka. <o:p></o:p> <o:p></o:p> Therefore the ONLY thing that happens is that the living entity leaves the spiritual Vaikuntha atmosphere of eternal time that is devoid of past and future. <o:p></o:p> <o:p></o:p> The marginal living entity, as its secondary inferior baddha-jiva self, only appears as a secondary manifestation of the self due to the altered state of time. That restricted state of awareness, due to the living entities alertness being out of sync with ones natural environment of the ‘perpetual present in Krsna-loka, then enters the divided time of past, present and future of the mahat-tattva.<o:p></o:p> <o:p></o:p> The paradox here is no one never really leaves Goloka, they only imagine they do by falling out of sync with the 'eternal present'<o:p></o:p> <o:p></o:p> What’s more is, it's almost as if the awareness of the living entities nitya siddha body is suspended (at least to those who have fallen) but actually from the point of view of Goloka, everything is still going on in the service of the Lord in relationships with Krishna and His associates. The only thing that has changed is the ones awareness of 'eternal time' in relation to 'divided time' - hence it is not a division of consciousness ,but rather a division of time.<o:p></o:p> <o:p></o:p> In this way it is incorrect to think a nitya-siddha devotee lays down and sleeps and dreams their baddha-jiva material existence, no it is not like that.<o:p></o:p> <o:p></o:p> Actually when one again becomes aware of their eternal nitya-siddha body and relationship with Krishna, it will be as if their baddha-jiva dream state never existed. On return to the 'eternal present' it will be as if they never left because nothing has changed in Goloka.<o:p></o:p> <o:p></o:p> FALLING TO THE MATERIAL WORLD<o:p></o:p> <o:p></o:p> For a living entity to transmigrate through the lower species to again reach the human body, means the living entity has FIRST chosen to fall down previously, long, long, long ago from Vaikuntha, as their secondary lower baddha-jiva consciousness to the heavenly planets, then further to the middle planets, then the hellish planets and the then to lower species of biological life. Some also take shelter in the dormant aspect of their own Brahman baddha-jiva consciousness that, along with other nitya-baddha souls, is a collective of souls known as the impersonal Brahmajyoti or the impersonal aspect of their individual Brahman or nitya-siddha consciousness however, that 'inactive' state of individual consciousness is also temporary and one falls down from there again to the mahat-tattva or material creation to the enclosure of ethereal and biological vessels.<o:p></o:p> <o:p></o:p> Unfortunately many foolishly believe that this impersonal Brahmajyoti is their origin, but it is really just another dream state (A DREAMLESS DREAM IN THIS CASE) of the baddha-jiva.<o:p></o:p> <o:p></o:p>

There is no past or future IN Goloka, only the present, then we are all in a perpetual state of originality. Remember, the living entity leaves Goloka not as ones eternal svarupa body, but via their sub-conscious dream, thought and imagination. Im this way, just as ones material body never changes while one is dreaming they are a King, ones ‘svarupa’ body never changes while one is living out their dreams in the material world. The nitya-siddha-svarupa body is fixed, eternally established and secured perpetually within the ‘eternal present, which is an eternal state of 'originality’ that has no past and future. This means when one finishes their dreams within the material world and again become ‘aware’ of their full potential ‘svarupa body, it is like waking up from a dream and finding themselves as the body they always were and always have been. <?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> <o:p></o:p> Srila Prabhupada explains it this way –“There is nothing to be gained in Goloka, only regained” <o:p></o:p><!-- END TEMPLATE: bbcode_quote -->

You may dream you are a big King or a humble beggar, but when you wake up, you regain the memory of your present body - like that as Prabhupada would say

The Physical Universe (Mahat Tattva) is Real, but Temporary<?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> All marginal living entities in Vaikuntha can project a holographic version of the sub-conscious self that is a real feature of their jiva tattva individual personality and physic. This inferior lower self is known as the nitya-baddha consciousness. When one desires to forget Krishna and the svarupa body they serve Krishna as in Goloka, they can enter the dreams of Maha-Vishnu within His mahat tattva creation as this nitya-baddha echo of the self. <o:p></o:p> This secondary self or baddha-jiva consciousness, activated by free will and the desire to forget Krishna, is a living real holographic counterfeit projection of the marginal living entity that enables one to enter the mahat-tattva without their real nitya-siddha body leaving Goloka or Vaikuntha. <o:p></o:p> It is there in the mahat-tattva, that is a real reality but temporary, the living entity, manifesting as their secondary jiva projected consciousness, attempts to fulfil their mistaken dreams to achieve anything they want. Such material facilities are provided by Maha Vishnu and simultaneously gained and created by their own material desires. <o:p></o:p> Srila Prabhupada - "This material creation is the spirit soul's dream, all existence in this world is the dream of Maha-Vishnu. The real, factual platform is the spiritual world, but when the spirit soul wants to imitate the Supreme Personality of Godhead, he is put into this dreamland of material creation." (Srimad Bhagavatam 4.29.83) <o:p></o:p> Srila Prabhupada - “Everything happening within time, which consists of past, present and future, is merely a dream. This is the secret in understanding in all the Vedic literature.” (Srimad Bhagavatam 4.29.2b) <o:p></o:p> Srila Prabhupada is saying that our original and perpetual state of being an eternal nitya-siddha bodily servant of Krishna means one never falls down, that is, their nitya-siddha body never leaves Goloka. However, he also tells us that the memory of being nitya-siddha can be covered over or forgotten by the choice to imagine your own existence without Krishna. This is just like dreaming in our present material body where we dream, or think we are King of a world, but actually our material body has not moved. <o:p></o:p> In this way Srila Prabhupada is saying that our nitya-siddha or svarupa body can be covered over only and the memory of being nitya-siddha forgotten, like one forgets their material body while dreaming. <o:p></o:p> In this way, our present baddha jiva mundane consciousness dream state enters material vessels due to our thoughts of material desires and our imagination to be master instead of servant. Due to such selfish desires manifested by our free will to choose, our awareness of reality within Goloka is transferred to temporary reality of the mahat-tattva cloud, or the physical universe of virtual reality. <o:p></o:p> It is there, within the dreams of Maha Vishnu, one may remain trapped in their own psychosis within that virtual reality dream state, as depicted in the movie 'The Matrix,' for a very, very, very, very, very long duration, therefore many creations within the mahat-tattva are coming and going. <o:p></o:p> Srila Prabhupada - “Due to this long period of time, it is sometimes said that we are ever conditioned. But this long duration of time becomes very insignificant when one actually wakes up from the material dream and comes to Krishna consciousness”. <o:p></o:p> When that happens, one wakes up from their nitya-baddha condition and realizes their nitya-siddha body and that they were with Krishna all along. <o:p></o:p> What does the word 'real' mean? <o:p></o:p> In Goloka-Vrndavana/Vaikuntha, the actions, thoughts and dreams of the marginal living entity are ALL REAL, are all on the same level of a reality that exists eternally in God's Kingdom in a perpetual atmosphere devoid of past, future and impermanence. <o:p></o:p> So, what is the difference between what is REAL in Goloka and what is REAL in the material creation known as the mahat tattva? <o:p></o:p> The answer is, there is NO difference in the meaning of word reality in both places because both creations are real solid realities devoid of apparitions to those who have true Knowledge. <o:p></o:p> In other words, they are both the same within the criteria of the word real however, one reality (Goloka) is imperishable situated within the eternal present mode of eternal loving bhakti, while the other reality (maha tattva) is also real but is perishable, exists for sometime then fades to be as if it never was. <o:p></o:p> The highest and natural expression of the marginal living entity is realizing their full potential as their perpetual nitya-siddha-svarupa devotional body, as already explained. This state is also the full potential of the word 'REAL'. <o:p></o:p> This is hard for us to understand from our present dimensional platform of consciousness that is trapped in the mahat-tattva because we are governed by the divided eternal presents that manifests as past, present, future, which causes the reaction of decay and forgetfulness. <o:p></o:p> By foolishly desiring to ignore God and the perpetual body one REALLY is in Goloka in their full potential, we are restricted to our secondary dream state conscious REALITY (nitya-baddha) that is constrained to the laws of the mahat-tattva or material creation. <o:p></o:p> On the absolute level every dream and thought is as real as ones deeds. <o:p></o:p> Even in the heavenly planets within the mahat-tattva, where the nitya-baddha dream state is confined to an ethereal body in a sub-space dimension of the mahat-tattva, one's thoughts and deeds are on an equal footing. <o:p></o:p> 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 baddha jiva consciousness is further restricted and restrained by a biological vessel. <o:p></o:p> However, both the secular world of biological bodies and the subtle bodies of ghost or ethereal vessels IN THE MATERIAL WORLD are also REAL. But it must be understood that that reality created by the baddha jiva contained in those ethereal and biological vessels, fades away or perishes. <o:p></o:p> The full potential of what is REAL, of what is REALITY is that it is imperishable, and never fades away, which means it is always in the perpetual state of originality. <o:p></o:p> So how are we to understand that our dreams on the absolute level are also real and transmitted as the nitya-baddha conscious state to the material creation? Now we cannot compare the dreams we have in our material body that are illusion, with the dreams we have in our pure state initiated by free will and choice. <o:p></o:p> Nitya-siddha is when we are in our natural pure state of REALITY, eternally liberated in Goloka, serving God or Krishna. <o:p></o:p> Nitya-baddha state is when we are in our unnatural impure state of TRANSITORY REALITY eternally conditioned in the mahat tattva, serving one's selfish interests, unaware of their PERMANENTLY REAL nitya-siddha authentic self in Goloka. <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. <o:p></o:p> This means there is also no decay, impermanence birth, disease, old age, death and forgetfulness in the perpetual REALITY Kingdom of God known as Goloka-Vrndavana and the Vaikuntha planets. <o:p></o:p> 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. <o:p></o:p> 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> 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. <o:p></o:p> 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. <o:p></o:p> Vishnu and Lakshmi in the Vaikunthas where their devotees are in the mood of servitorship, and Radha Krishna in Goloka-Vrndavana where Krishnas mood is more intimate with His devotees in the disposition of friendship and conjugal love. <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. <o:p></o:p> 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. <o:p></o:p> Maha-Vishnu is never affected by this dark cloud OF TEMPORARY OR FADING REALITY 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. <o:p></o:p> 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> 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. <o:p></o:p>

The eternal present is just that, eternally present. This means within that realm of 'eternal present', time is transcendental, beyond our material mundane perceptional senses and especially beyond the material or biological mind. <o:p></o:p> <o:p></o:p> CONCLUSION FOR THEIST In other words past, present and future in Goloka of Krsnas pastimes IS eternally in the 'present', where there is no past or future as we know it in the mahat-tattva or the temporary MATERIAL dream creation of Maha Vishnu The eternal present corresponds with an impersishable state. While past, present and future of the mahat-tattva corresponds with a perishable creation with multiple divisions of time (past , present and future) spread out through the heavenly, middle and hellish worlds within Maha-Vishnu's dream creation. Also, regardless of what some may believe, ANY jiva tattva can fall down from Goloka, but as Prabhupada says, most CHOOSE not to come. This free will is important to understand, it's what makes us an independant marginal living entity. There are only two kinds of living entities - Vishnu tattva and jiva tattva and both originate in Goloka or Krsnaloka and NOT the impersonal Brahmajyoti that if reached, is already a fallen state of individual consciousness. Futhermore, one can only fall to the impersonal Brahman or Brahmajyoti as Prabhupada has clearly said, it is nonsense to believe we originate from there, such an idea is impersonalism

Hansadutta: I see.<?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> <o:p></o:p> Srila Prabhupada – ‘Yes. Because every relationship is very palatable. The gentleman, the head of the family, his relationship with wife and his relationship with servant is as much palatable. There is no question of changing. Not that "I am tasting this rasa at the present moment. Then I will get better rasas." No. That is not... Everyone thinks, "My rasa is the best." Although there is comparative gradation, but everyone thinks. These things are explained in Chaitanya-charitamrita. Why don't you see?<o:p></o:p> <o:p></o:p> Hansadutta: And Nectar of Devotion.<o:p></o:p> <o:p></o:p> Srila Prabhupada – ‘Yes. Everyone thinks, "My relationship with Krishna is the best."<o:p></o:p> <o:p></o:p> Hansadutta: So it's not a matter of aspiring to some--<o:p></o:p> <o:p></o:p> Srila Prabhupada – ‘No, there is no question of aspiring, because he is already situated in the best of relationships with Krishna.<o:p></o:p>

You already have and always have had a nitya-siddha body, that is fixed in Goloka. The process is regaing memory of who you really are, from whence you are dreaming this material world from Srila Prabhupada – ‘Regarding your questions about how and from where did the conditioned souls fall, your first question if someone has a relationship with Lord Krsna on Krsnaloka, does he ever fall down? The souls are endowed with minute independence (the ability to choose) as part of their nature and this minute independence may be utilized rightly or wrongly at any time, so there is always the chance of falling down by misuse of one's independence". 67-08-27. Letter: Jananivasa <o:p></o:p> Srila Prabhupada - "All tastes are fixed up, rasa, eternal, eternal rasa. Every one of us has a different taste of associating with Krishna, and that will be realised when one is liberated. <o:p></o:p> Hansadutta: So that's fixed already. <o:p></o:p> Srila Prabhupada – ‘Yes. When you are liberated, you will understand in which way you are related with Krishna. That is called svarupa-siddhi. But that is attained when you are actually perfect in devotional service. Just like in our family we enjoy different rasas. We have got one kind of relationship with wife, one kind of relationship with sons and daughters, one kind of relationship with friends, one kind of relationship with servants, one kind of relationship with property. So similarly, Krishna... The whole creation is His family, and He has got relationship in that way. So why the son will change his relationship into husband and wife? <o:p></o:p> Hansadutta: I see. <o:p></o:p> Srila Prabhupada – ‘Yes. Because every relationship is very palatable. The gentleman, the head of the family, his relationship with wife and his relationship with servant is as much palatable. There is no question of changing. Not that "I am tasting this rasa at the present moment. Then I will get better rasas." No. That is not... Everyone thinks, "My rasa is the best." Although there is comparative gradation, but everyone thinks. These things are explained in Chaitanya-charitamrita. Why don't you see? <o:p></o:p> Hansadutta: And Nectar of Devotion. <o:p></o:p> Srila Prabhupada – ‘Yes. Everyone thinks, "My relationship with Krishna is the best." <o:p></o:p> Hansadutta: So it's not a matter of aspiring to some-- <o:p></o:p> Srila Prabhupada – ‘No, there is no question of aspiring, because he is already situated in the best of relationships with Krishna. <o:p></o:p> Srila Prabhupada – ‘Even the trees in Vrindaban, they want to serve Krishna silently in that way, supplying fruits and flowers. That is their ananda. Everyone enjoying the supreme bliss. When Krishna comes, takes a flower or fruit, that is their enjoyment. (Srimad-Bhagavatam lecture, 10 February 1971, Gorakhpur <o:p></o:p>

Srila Prabhupada – ‘Regarding your questions about how and from where did the conditioned souls fall, your first question if someone has a relationship with Lord Krsna on Krsnaloka, does he ever fall down? The souls are endowed with minute independence (the ability to choose) as part of their nature and this minute independence may be utilized rightly or wrongly at any time, so there is always the chance of falling down by misuse of one's independence". 67-08-27. Letter: Jananivasa<?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:" /><o:p></o:p> <o:p></o:p> Srila Prabhupada - "All tastes are fixed up, rasa, eternal, eternal rasa. Every one of us has a different taste of associating with Krishna, and that will be realised when one is liberated. <o:p></o:p> <o:p></o:p> Hansadutta: So that's fixed already.<o:p></o:p> <o:p></o:p> Srila Prabhupada – ‘Yes. When you are liberated, you will understand in which way you are related with Krishna. That is called svarupa-siddhi. But that is attained when you are actually perfect in devotional service. Just like in our family we enjoy different rasas. We have got one kind of relationship with wife, one kind of relationship with sons and daughters, one kind of relationship with friends, one kind of relationship with servants, one kind of relationship with property. So similarly, Krishna... The whole creation is His family, and He has got relationship in that way. So why the son will change his relationship into husband and wife?<o:p></o:p> <o:p></o:p> Hansadutta: I see.<o:p></o:p> <o:p></o:p> Srila Prabhupada – ‘Yes. Because every relationship is very palatable. The gentleman, the head of the family, his relationship with wife and his relationship with servant is as much palatable. There is no question of changing. Not that "I am tasting this rasa at the present moment. Then I will get better rasas." No. That is not... Everyone thinks, "My rasa is the best." Although there is comparative gradation, but everyone thinks. These things are explained in Chaitanya-charitamrita. Why don't you see?<o:p></o:p> <o:p></o:p> Hansadutta: And Nectar of Devotion.<o:p></o:p> <o:p></o:p> Srila Prabhupada – ‘Yes. Everyone thinks, "My relationship with Krishna is the best."<o:p></o:p> <o:p></o:p> Hansadutta: So it's not a matter of aspiring to some--<o:p></o:p> <o:p></o:p> Srila Prabhupada – ‘No, there is no question of aspiring, because he is already situated in the best of relationships with Krishna.<o:p></o:p> <o:p></o:p> Srila Prabhupada – ‘Even the trees in Vrindaban, they want to serve Krishna silently in that way, supplying fruits and flowers. That is their ananda. Everyone enjoying the supreme bliss. When Krishna comes, takes a flower or fruit, that is their enjoyment. (Srimad-Bhagavatam lecture, 10 February 1971, Gorakhpur<o:p></o:p> <o:p></o:p>