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We All Originated From Goloka

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The beautiful Srimad Bhagavatam teaches us that the perpetual Kingdom of Radha and Krishna, known as Krishna-Loka or Goloka-Vrndavana and encircled by theimperishable Vishnu-Loka or the Vaikuntha Planets, where Krishna’s numerable expansions of Vishnu and Lakshmi reside along with their infinite number of devotee’s (known as Krishna’s marginal potency or individual bodily servants) takes up 3/4 of the imperishable Spiritual Sky or total creation. Krishna’s planet is centered above in the red lotus flower and surrounded by unlimited expansions of Vishnu and Lakshmi in the surrounding yellow Vaikuntha planets; both transcendental abodes are made up of living entities (individual bodily personalities or Krishna’s marginal potency) with eternal devotional bodies where no material energy (Maha-Maya) can exist. The nitya-siddha-svarupa-atma-sat-cit-ananda-vigraha devotee’s (Krishna’s marginal potency) can never fall down as their bodily devotional self because of the perpetual uninterrupted nature of the Goloka-Vrndavana/Vaikuntha Spiritual Sky that is set in the eternal present beyond the concept of past and future.<?xml:namespace prefix = o />

In the corner of the painting above, one can see the less significant and smaller mahat-tattva unpreserved cloud, also in that Spiritual Sky (perishable material universe divided by past, present and future and only 1/4 of creation)

This dark cloud is nothing other than the rebellious dreams, thoughts, desires and impersonal escape of just a few of those eternal bodily personalities (nitya-siddha-svarupa-atma-vigraha devotees).

Ones secondary consciousness enters the dark cloud in the Spiritual Sky or Brahmajyoti due to their desires not to be with Krishna as their devotional form or body, such disloyal dreams, thoughts and desires are projected or transmitted as a ‘secondary consciousness’ to that dark perishable cloud or mahat-tattva temporary material manifestation where they are then given counterfeit bodily material forms (ethereal and biological vessels) by the creator of that perishable place of the dreaming, Maha-Vishnu.





Understanding the true origins of all living entities


This book is based on the teachings of His Divine Grace A. C. Bhaktivedanta Swami Prabhupada. The difference between mental speculation and philosophical speculation is backing up ones realizations with quotes from Srila Prabhupada who is my Spiritual Master. Unless one engages in philosophical speculation, just how will one formulate relevant questions to place before their guru and search through his teachings for correct meaning and understanding? The difference between philosophical and mental speculation is conclusions based on Srila Prabhupadas teachings (books, tapes and letters) that is handed down to our society in the 21<SUP>st</SUP> Century giving the correct meaning and translations of all previous Acharayas.

Srila Prabhupada is the 32nd Spiritual Master in a line of disciplic succession that goes all the way back to Krishna. Srila Prabhupada, unlike all previous Acharayas, has spread the teachings of Lord Krishna and Sri Chaitanya to every corner of the globe. Due to his endeavours the chanting of Hare Krishna and the distribution of his books has reached every city, town and village around the world where Krishna has now become a house hold name.

Chanting Hare Krishna and engaging in devotional service will protect a sincere aspiring devotee as the cobbler was protected in the story of ‘the cobbler and the jnani’ (page ?) however there are also those sincere souls who may become disillusioned if they only follow the charisma of a particular Guru, Swami or general devotee when a philosophical crisis develops due to their sentimental understanding of Vedanta. Srila Prabhupada wanted all his disciples and grand disciples etc to study his books and learn HIS teachings and not simply become an un-knowledgeable follower in someone else’s religious plans, "Don't think, just do what you are told prabhu may have its place in helping some, but it is certainly not meant for everyone”, it is an old cliché that can be misused and deny one from their own personal realizations and natural Spiritual development and growth. This is also called being institutionalised.

If you don’t want to be cheated when buying a diamond, you must have some knowledge of what a diamond is, similarly one must have some understanding of Spiritual life to begin with and then develop a solid understanding of Srila Prabhupadas books. In this way one will not be mislead by material charisma, dictatorial power and conflicting Vaishnava theories and dreaded Impersonalism. One must study Srila Prabhupadas books, tapes, letters and interviews diligently and openly challenge anyone who contradicts those books. The teachings of the Spiritual Master are absolute so Prabhupadas books, tapes (that all his books are via Dictaphone anyway) lectures, classes, morning walks, interviews and letters.

The writings in this thesis are inspired and based on Srila Prabhupadas teachings and my personal realizations and not mental speculation nor the dry institutionalized self-righteous parrot quoting of scriptures, although there is even great benefit in that. However the story of the humble simple minded cobbler and the arrogant puffed up jnani, who thought that his wealth of Sanskrit slokas and Vedic knowledge of rituals, that he believed would lead to his re-awaking in Goloka, warns us that only ones unconditional selfless attachment, faith and total dependence to the Spiritual Master and Krishna is the only way to realize our authentic real Krishna Conscious bodily self in Goloka-Vrndavana and wake up from this material dream.


I was once cleaning the Temple room in early 1973, in the process, I removed the paintings of the Panca-tattva (Lord Chaitanya and Nityananda and their associates) and Radha and Krishna down and placed them on the step of Srila Prabhupadas Vysa sign at the feet of Srila Prabhupadas’ photo on the Vysa sign because I did not want to put the painting on the floor.

As I continued cleaning, to my surprise Srila Prabhupada came in and on seeing the paintings on the step of his Vysa sign, began laughing and laughing and laughing in a serious yet surprised mood. Then he said,

“What is this?”

He was referring to the paintings of Radha and Krishna and the Panca-tattva sitting at his feet.

Srila Prabhupada then gently explained -

“I sit at the feet of Krishna and Lord Chaitanya, when you go back to Krishna, back to Goloka, you will understand.”

He then laughed again finding it humorous that one of his Western devotees would put the beautiful paintings of the Lord at the feet of their Spiritual Master

Srila Prabhupada had tears in his eyes as he began to start chanting japa while looking at the attractive painting of the Panca tattva and Radha and Krishna. (The curtains to the Dieties were closed)

Everyone else was out on Sankirtan except for the few devotees in the Kitchen. So there I was with Srila Prabhupada and no one else around in the Temple room. Srila Prabhupada said, after chanting for a few minutes -

“Radha and Krishna as Lord Chaitanya is very nice and so attractive’,

He then continued to laugh again as a father would laugh at the childish attempts of his young son to glorify him. What he was seeing I certainly could not see. Srila Prabhupada then started chanting japa in the temple room softly and I continued cleaning. When I finished the maintenance, Prabhupada then said in a humble chastising mood -

‘Now you can put the paintings back on the wall and always remember that I am always at the feet of Radha and Krishna, next time you clean, put the paintings on a chair and not on the step of the Vysa-sign, one day you will also wake up from this miserable world and also see that Krishna has always been there waiting for you to again come back home and enter His pastimes - always chant Hare Krishna”

For the next ten minutes we both chanted japa and then he payed his obeisances to Radha and Krishna, I payed my obediences to him and Srila Prabhupada went back to his room.

As a young 20 year old, the significance of his mercy was taken for granted, we had no idea of the significance of being pioneers in Lord Chaitanyas’ Movement in 1972 although we new that distributing Srila Prabhupadas books and chanting Hare Krishna on the streets in so many cities, towns was something very special. It was only thirty years later I began to realize how significant my association with Srila Prabhupada was, for me, I always believed we were once with Krishna. Srila Prabhupada personally confirmed that to me - “Krishna has always been there waiting for you to again come back home and enter His pastimes” – Always chant Hare Krishna.







This thesis is attempting to understand how the non-Krishna conscious dreams that are sub-consciously separate from ones nitya-siddha-svarupa rasa body are transferred to the ‘creation for the dreaming’ known as the mahat-tattva.



This separate version of the self is known as the nitya-baddha condition of restricted awareness, manifesting in a dreaming condition of non-Krishna conscious thoughts and desires that is called the jiva-s’akti, jiva-tattva, jiva-bhutah and about 170 other jiva definitions depending on ones secondary conscious dreaming condition.

Srila Prabhupada:Svapna-drastur ivanjasa. The very exact

Srila Prabhupada:Svapna-drastur ivanjasa. The very exact example is given, svapna-drastuh. Just like a man seeing dream: “Oh, there is tiger, tiger, tiger, tiger! Save me!” <u1:p></u1:p>

<u1:p></u1:p>He is crying. Another man is, “Where is tiger? Why you are crying? Where is tiger?” But he, in the dream, he is actually feeling: “The tiger has attacked me.” <u1:p></u1:p>

<u1:p></u1:p>Therefore this example is given, na ghatetartha-sambandhah. There cannot be any meaning of this relationship except like a man dreaming and he is creating a situation. He is dreaming there is a tiger and he is creating a situation, fearful situation”. <u1:p></u1:p>

<U><u1:p></u1:p>Srila Prabhupada</U> – <u1:p></u1:p>

“Actually there is no cause of fear. There is no tiger. That situation is created by the dreaming Sub-consciousness. Actually there is no tiger. Similarly, we have created this material world and activity”.

<u1:p></u1:p><u1:p></u1:p>… People are running, “Oh..., sonh, sonh, sonh, sonh, sonh, sonh, sonh,” identifying that “Oh, I am the manager. I am the factory owner. I am this, I am that. We have got his politics. We have to defeat such competitors.” All these things are created exactly like that, svapna drastur ivanjasa, just like a man is creating his particular situation simply by dream. That’s all.

<u1:p></u1:p><U><u1:p></u1:p>Srila Prabhupada makes it very clear</U>. So the answer is, when somebody asks you the question of our origins, ‘When have we all become in contact with this material nature?” Tell them one has not become in contact (authentic perpetual vigraha body) with the mahat-tattva. He is thinking by the influence of the external energy, but actually he is dreaming, for example: A man is dreaming of a tiger but actually there is no contact with tiger because it’s only a dream. Similarly we are not fallen. We cannot be fallen. But we have created a situation that we are, become... Try to understand, understand. It is very important point”. <u1:p></u1:p>

<u1:p></u1:p>Srila Prabhupada makes the point – <u1:p></u1:p>

“We have simply created a situation, well, we personally have not created a situation, Krishna has given us a situation because we wanted to imitate <?xml:namespace prefix = st1 /><st1:place u2:st="on">Krishna</st1:place>, and therefore Lord Krishna has given us an opportunity: ‘All right, try and imitate me. You want to be an imitation king on the stage of the mahat-tattva, feel free to act like that. Play that part. Do like that. People will applaud. ‘Oh, a very nice king, very nice’, you can become the centre of adoration, everyone can worship you”. <u1:p></u1:p>

<u1:p></u1:p>So in this situation our contact with material energy (mahat-tattva) is just like dream, a secondary conscious phenomenon, only a dream. <u1:p></u1:p>

<u1:p></u1:p>Srila Prabhupada continues – <u1:p></u1:p>

“Actually we are not fallen, we are only dreaming. Therefore, because we are not fallen, at any moment we can revive our <st1:place u2:st="on">Krishna</st1:place> consciousness. As soon as we understand that “I have nothing to do with the mahat-tattva — I am simply <st1:place u2:st="on">Krishna</st1:place>’s servant, eternal servant, that’s all,” immediately he becomes liberated. Exactly like that: as soon as you... Sometimes we do that. When the fearful dreaming becomes too much intolerable, we break the dream. We break the dream when it becomes intolerable. Similarly, we can break this material (mahat-tattva) connection at any moment as soon as we come to the point of Krishna conscious. “Oh, <st1:place u2:st="on">Krishna</st1:place> is my eternal master. I am His servant.” That’s all. This is the way. Actually we are not fallen. There cannot be any fallen. <u1:p></u1:p>

<u1:p></u1:p>Actually there is no tiger; it is dreaming, it is all a dream. Similarly, our fallen condition is also dreaming” end of Srila Prabhupadas quote

<u1:p></u1:p><u1:p></u1:p>The secondary extended conscious life force phenomena (jiva-sakti), emanating from ones own authentic perpetual rasa nitya-siddha bodily form (vigraha) in the Goloka-Vrndavana/Vaikuntha dominion, manifests due to its non-Krishna conscious nature. This jiva-sakti consciousness is transferred from Goloka and further facilitated or provided ethereal and biological vessels by Maha-Vishnu within the mahat-tattva creation. This cloud of the dreaming (the mahat-tattva) is also situated in the uninterrupted Spiritual Sky (<st1:place u2:st="on">Krishna</st1:place>’s Goloka-Vrndavana/Vaikuntha realm) in one corner and is distinguished from the Goloka-Vrndavana/Vaikuntha realm by is phenomenal nature of impermanence and division of time. This has been a mystery to even many great Vishnavas (devotees of <st1:place u2:st="on">Krishna</st1:place>) in the past in their attempts to try and understand the true origins of all living entities that enter that dark impermanent cloud in one corner of the Spiritual Sky (Brahmajyoti). <u1:p></u1:p>

<u1:p></u1:p>From the view point of the mahat-tattva, the jiva-sakti or the living force or life force (the extended consciousness of the nitya-siddha devotee in the Spiritual Sky or Brahmajyoti) may also fall from the jiva-tatastha conscious condition of spark like dormant consciousness that is situated between the Vaikunthas (Vishnuloka) and the mahat-tattva (the Impersonal aspect of Krishnas individual marginal consciousnesses or Brahmajyoti) however, from the bigger picture ofthecreation outside of the mahat-tattva and the thin Impersonal Brahmajyoti realm of marginal consciousnesses or dormant life forces (tatastha-saktis) separating the imperishable (Goloka) from the perishable (Vaikuntha), Srila Prabhupada tells us we indeed make our way to that tatastha conscious state in a previous creation and long, long, long, long before that our secondary consciousness was transferred or extended from our rasa body in Goloka-Vrndavana/Vaikuntha Brahmajyoti Spiritual Sky.<u1:p></u1:p>

<U><u1:p></u1:p>Srila Prabhupada</U> - “Because he falls down from Brahma-sayujya (tatastha-s’akti, Impersonal Brahmajyoti or Brahman consciousness condition of the life force), he thinks that may be his origin, but he does not remember that long, long, long, long ago before that even, he was with Krishna.<u1:p></u1:p>

<U><u1:p></u1:p>Ones secondary conscious projection</U> (jiva-bhutah) in this way can only manifest as a dormant spiritual spark (jiva-tatastha) AFTER going through the mahat-tattva. Such a dreamless conscious aspect of the life force (jiva-sakti) is then called the Brahma-sayujya or tatastha condition of consciousness which is also the Impersonal extension of the Brahmajyoti we call the ‘Impersonal Brahmajyoti’. <u1:p></u1:p>

<u1:p></u1:p>In this way we do not originate from tatastha or the Impersonal Brahmajyoti because JIVA-TATATHA CONSCIOUSNESS is a secondary conscious phenomenon transferred from ones rasa perpetual body in the beautiful Goloka-Vrndavana Spiritual sky or Brahmajyoti to the dark maha-tattva cloud in the same Spirtual Sky or Brahmajyoti as shown in the painting above. This may have to be read a few times to understand the real concept of Brahmajyoti and our authentic origins from Goloka. Only due to lack of real knowlege does one believe we originated from tatastha (the impersonal aspect of the Brahmajyoti). All glories to Srila Prabhupada <!-- End - Right Container -->



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The dreaming Maha-Vishna is where ones Secondary non-Krishna conscious dreams (nitya-baddha life force or jiva-s'akti) goes and becomes known as the 'conditioned state' when one chooses to leave Goloka however, ones nitya-siddha svarupa body always remains in Goloka.





Why would anyone, in fact trillions of jiva’s choose to leave Goloka?



Question - It does not make sense to me in my present stage of spiritual development, which I can understand is very primitive to being born in a meat eating Godless society, that the jiva-tattva’s are continuously falling from Goloka, I look around me and can understand that billions of embodied jiva’s have taken shelter in a material bodily from the amoebas to aquatic, plant, birds, animals, human, ghosts, demigods etc. Why would anyone, in fact trillions upon trillions of jiva’s leave <st1:place w:st="on">Krishna</st1:place>? From my understanding could it be possible the jiva originates from tatastha or even both, that some do fall down while others are born out of tatastha?

Answer Krishna states in the Bhagavad-gita as it isthat the jivas have no beginning or end, so they certainly did not originate from tatastha condition because there was never a time the life force (jiva-s’akti or jiva-tattva) did not exist, nor in the future will such living consciousness cease to be as the Gita tells us. Srila Prabhupada has told us “Because he falls down from Brahma-sayujya (tatastha-s’akti, Impersonal Brahmajyoti or Brahman consciousness condition of the life force), he thinks that may be his origin, but he does not remember that long, long, long, long ago before that even, he was with Krishna.

Srila Prabhupada - “No one falls from Vaikuntha.” We really do not fall. We think we are fallen. But this just means we have forgotten our original situation"

Srila Prabhupada is very clear. “Originally we have a direct personal relationship with <st1:place w:st="on">Krishna</st1:place> in the spiritual world. But when we want to take <st1:place w:st="on">Krishna</st1:place>’s position, we therefore put ourselves into a dreaming state due to our non-Krishna conscious choices.”

The fact is only the jiva consciousness is transmitted out of Goloka and not ones foremost Spiritual nitya-siddha body. Srila Prabhupada has said “We never had any occasion when we were separated from <st1:place w:st="on">Krishna</st1:place>. Just like one man is dreaming and he forgets himself. In dream he creates himself in different forms: now I am the King discussing like that. This creation of himself is as seer and subject matter or seen, two things. But as soon as the dream is over, the "seen" disappears. But the seer remains. Now he is in his original position”.

Srila Prabhupada makes it very clear– “Our separation from <st1:place w:st="on">Krishna</st1:place> is like that. We dream this body and so many relationships with other things. First the attachment comes to enjoy sense gratification. Even with <st1:place w:st="on">Krishna</st1:place> desire for sense gratification is there. There is a dormant attitude for forgetting <st1:place w:st="on">Krishna</st1:place> and creating an atmosphere for enjoying independently. Just like at the edge of the beach, sometimes the water covers, sometimes there is dry sand, coming and going. Our position is like that, sometimes covered, sometimes free, just like at the edge of the tide. As soon as we forget, immediately the illusion is there. Just like as soon as we sleep, dream is there.”

Srila Prabhupada clearly emphasizes the fact– “We cannot say therefore that we are not with <st1:place w:st="on">Krishna</st1:place>. As soon as we try to become Lord, immediately we are covered by Maya. FORMERLY WE WERE WITH KRSNA IN HIS LILA OR SPORT. But this covering of Maya may be of very, very, very, very long duration; therefore many creations are coming and going. Due to this long period of time it is sometimes said that we are ever-conditioned. But his long duration of time becomes very insignificant when one actually comes to Krsna consciousness. Just like in a dream we are thinking very long time, but as soon as we awaken we look at our watch and see it has been a moment only. Just like with Krsna's friends, they were kept asleep for one year by Brahma, but when they woke up and Krsna returned before them, they considered that only a moment had passed”.

Question– Before you answer why so many jiva consciousnesses choose to forget their nitya-siddha body serving Krishna and come to the material creation, if there was no beginning to the jiva, why do so many caste Vaishnava Brahmana guru’s and big, big Gaudiya swamis arrogantly and persistently claim they originated from tatastha when the Gita tells us there is no origin or beginning point of life?

Answer – India is full of gurus and caste brahmanas, unfortunately many of them are Gaudiya Vaisnavas, who mostly read only speculated translations of previous Acharayas and Vedic texts with their English version of interpretation of those texts that has been subtly influence by Impersonalism over hundreds of years undermining Krishna’s Personal creation of marginal persons, claiming they believe and can prove their nonsense impersonal tatastha origins of the jiva-consciousness. We must understand what personalism is, we must understand that <st1:place w:st="on">Krishna</st1:place>’s creation is personal which means we are all persons as well. Many Gaudiya Vaisnavas have all become polluted with Impersonalism and deny the unfathomable greatness of Lord Krishna’s inconceivable PERSONAL creation.

We are all persons first as a perpetual nitya-siddha body (marginal living entity) with an eternal svarupa that always exists even if we cannot remember that <st1:place w:st="on">Krishna</st1:place> Conscious bodily form.

All impersonalism (tatastha-consciousness) has its beginning in the creation originally due to ones nitya-baddha condition of marginal fallen consciousness which is the lower self of ones perpetual authentic nitya-siddha self as already explained. <st1:place w:st="on">Krishna</st1:place>’s creation has always been which means He is always an eternal bodily person and so are all His marginal effulgent emanations of subsidiary beings.





This understanding is the basic difference between a Personalist and an Impersonalist




This understanding is the basic difference between a personalist and an Impersonalist although there are far worse impersonal conditions were one denies Krishna altogether and argue that from the Brahmajyoti is where we originally came from, and to the Brahmajyoti we will return.

Regrettably their understanding of the Brahmajyoti is Impersonal instead of understanding all our origins are personal. The Impersonalists, Buddhists and Vaishnavas who believe in the impersonal origins of the jiva, cannot understand that on the top most platform of transcendental Knowledge, the entire creation steams from personalism, it is all personal, the original appearance of the jiva or atma is sat-cit-ananda-vigraha that we further call the nitya-siddha-svarupa. Ones consciousness however can fall to an Impersonal condition but they certainly do not originate fro it. Therefore the Impersonal Brahmajyoti is a bye product or manifestation created by Krishna, yet exhibited by HIS marginal vigraha devotees via their secondary consciousness (conditioned existence) that firsts manifests in the mahat-tattva, then after many births and deaths, find liberation from that material frustrating condition in the Impersonal dormant aspect of their consciousness (that is also Krishna’s marginal force or jiva-s’akti/s) we call the Impersonal Brahmajyoti.

In a nut shell and the simplest way possible in explaining what the Impersonal Brahmajyoti and tatastha is, is the Impersonal Brahmajyoti is nothing other than the dormant condition of the nitya-siddhas secondary (conditioned) nitya-baddha consciousness that vibrates between the Vaikunthas and the mahat-tattva in the over-all Brahmajyoti or Spiritual Sky. The Brahmajyoti is created by the <st1:place w:st="on">Krishna</st1:place> via His marginal nitya-siddhas when they manifest their secondary (conditioned) nitya-baddha restricted consciousness.

Firstly try to understand that tatastha and the Impersonal Brahmajyoti is a dormant conscious condition of the nitya-baddha lower non-Krishna conscious self (jiva-tattva or a secondary (conditioned) extension of Krishna’s marginal energy radiating ultimately from His Supreme Vigraha body), or secondary (conditioned) consciousness that primarily expanded out of their perpetual individual nitya-siddha-svarupa rasa Krishna Conscious body in Goloka-Vrndavana/Vaikuntha due to choice and nothing else because Maha-Maya cannot exist in Vaikuntha. This secondary consciousness (conditioned by ones choices, thoughts, dreams and desires) is then transferred by Yoga-Maya out of Vaikuntha to the mahat-tattva cloud, then placed under the jurisdiction of Maha-Maya, the wife of the facilitator and creator of the mahat-tattva, Maha-Vishnu.

Many of us have possibly come and gone to that tatastha condition of our own consciousness on many, many occasions. Therefore it is clear that none of us in this room or the entire creation originated from the Impersonal Brahmajyoti, which is not possible because our tatastha conscious condition is only a transitional conscious state of the life force.

Srila Prabhupada says that the existence in the brahmajyoti, merging together with other individual jiva-tatasthas, without loss of individuality, is ultimately just another form of conditioned life or dreaming.


Sri Isopanisad explains that the extended secondary dreaming jiva-tattva consciousness is always appealing to Krishna to uncover their real authentic transcendental conscious identity and bodily source in Goloka and remove the veil of the restricted bodily containers in the mahat-tattva as well as the mundane Brahman tatastha consciousness or impersonal Brahmajyoti realization or ‘break away freedom from the mahat-tattva’ and reveal to them it is all (both entrapments in the mahat-tattva and the Impersonal Brahmajyoti) are both a dream and the result of an extended conscious condition caused by ones non-Krishna Conscious desires, thoughts and dreams. In this way ones secondary conscious condition trapped in mahat-tattva consciousness or tatastha consciousness does not see its full potential and true beautiful eternally youthful devotional Krishna Conscious bodily real authentic identity, which is the source of their secondary conscious existence. This is because of ones self centered desires for adoration, fame and wealth they have chosen to pursue.



Many Impersonalist yogis, Jains, Buddhists and even many Vaishnava traditions, including many Gaudiya Vishnavas, cannot understand that it is their mundane secondary consciousness (conditioned existence) that exists in this material creation that was originally projected or transmitted from their perpetual rasa body in the Goloka-Vrndavana/Vaikuntha incessant portion of the Spiritual Sky that enters the mahat-tattva and then, after billions of births, only then can manifests AS a spark of consciousness ONLY in the Impersonal Brahmajyoti as confirmed by Jiva Gosvami.



Why do so many jiva’s fall from Goloka?



Now to answer your question of why so, so many trillions upon trillion of nitya-siddha-svarupa’s choose to activate their lower self or secondary nitya-baddha dreaming consciousness, that is simply answered.

It is clear in shastra that 25% of the marginal vigrahas (not as their nitya-siddha bodies) do enter the non-Krishna Conscious mahat-tattva cloud simple because of choice which numbers are enormous and in the trillions and trillions as we see arond us, however it must be made clear that only 25% of nitya-siddhas choose to make that secondary conscious plunge, not as their nitya-siddha bodily form, but as the shadow of their perpetual body called the nitya baddha,as the Srimad Bhagavatam teaches us, most never come to the mahat-tattva creation of Lord Vishnu.

It’s hard to get our mind around this fact because many of us have the frog in the well mentality in our present day Spiritual primitive 21<sup>st</sup> century society in Kali-yuga. And yes trillions and trillions choose to transmigrate ‘consciously’ to the mahat-tattva, otherwise what need would there be for such a creation? Krishna simply gives us choice, which is the constitutional position of all of <st1:place w:st="on">Krishna</st1:place>’s marginal emanations. Yet remember it is only 1 /4 of creation ‘consciously’ enter the mahat-tattva, 1/4 of all marginal nitya-siddha-vigrahas who consciously enter the mahat-tattva or material manifestation, but never as their perpetual vigraha bodily form.

Everything in Krishna’s Abode is always eternally there because of the perpetual and imperishable nature of His Goloka-Vrndavana/Vaikuntha Spiritual Sky or Abode

The various Vedic texts tell us that the <st1:place w:st="on"><st1> Kingdom</st1></st1:place><st1:place w:st="on"><st1> Krishna</st1> </st1:place> is an eternal active place of boundless pastimes where nothing perishes. Everything in <st1:place w:st="on">Krishna</st1:place>’s Abode is always eternally there because of the perpetual and imperishable nature of His Goloka-Vrndavana/Vaikuntha Spiritual Sky or Abode. This means ones eternal, perpetual, unchanging, continuous, everlasting, ceaseless, never ending, long lasting nitya-siddha-atma-vigraha Krishna Conscious body is always there and can never leave or fall down because of the eternal nature of Goloka-Vrndavana/Vaikuntha. Perpetual means nothing there can decay perish or disappear.

It is because of the many meanings of Sanskrit words (170 meanings to the word jiva) and the many analogies used by Vaishnava scholars, (like the sun and the sunrays) many have misunderstood and have either given improper translations into many languages around the world, or who have taken analogies like the sun and the sun rays literally. Was Srila Bhaktisiddhanta, the Spiritual Master of His Divine Grace A.C.Bhaktivedanta Swami Prabhupada, trying to explain that the living being was originally tossed down from the effulgent advaya light, but upgrading his followers' conditioning by adding the term "Vaikuntha" into this compound? Or, rather, was he trying to restructure the hardened conditioning of his scholastic well-wishers and even some of his devotees (who had become affected by the widespread interpretations of Impersonal origins prevalent at the time) by throwing in the term "advaya" to the compound advaya-vaikuntha. This is an unclear quote, and you can see how subtle the debate gets when these kinds of quotations are referenced.

The Impersonal Brahmajyoti is therefore a manifestation of the secondary conscious condition of the nitya-siddha-svarupa devotees in Goloka as already clearly explained. Therefore the Impersonal Brahmajyoti is a phenomenon created by nitya-baddha secondary conscious condition of the nitya-siddha-atma-vigraha perpetual body and simultaneously facilitated by the sleeping Maha-Vishnu in the mahat-tattva cloud. As such, Goloka-Vrndavana/Vaikuntha in the perpetual aspect of the Spiritual Sky is one and the same with the Brahmajyoti because the entire creation is the Brahmajyoti or the Brahman effulgence emanating/surrounding <st1:place w:st="on">Krishna</st1:place>.

In the Brahmajyoti, there exists all the Vaikuntha planets and <st1:place w:st="on">Krishnas</st1:place>’ personified marginal devotees known as the nitya-siddha-svarupa devotees (they are the living personified vigrahas or Brahman effulgence in its highest understanding). Also in the Brahmajyoti there exists the mahat-tattva where the marginal vigraha devotees in Vaikuntha radiate from there being a secondary version of themselves that is only manifested when they choose to disrupt the perfect Krishna Conscious atmosphere of Vaikuntha. When they choose to do so, they are transferred by Yoga-Maya to Maha-Maya in the Mahat-tattva cloud in the Brahmajyoti and enter the dreams of Maha-Vishnu. Only there does <st1:place w:st="on">Krishna</st1:place> allow His marginal creation to do as they please and face the consequences however, they can never enter the mahat-tattva in their nitya-siddha-svarupa body, that is not possible, therefore their entry into the mahat-tattva is compared to a dreaming consciousness or the shadow of who they really are.




Srila Prabhupada, from his Bhagavad gita introduction -"Arjuna was in a relationship with the Lord as friend. Of course there is a gulf of difference between this friendship and the friendship found in the material world. This is transcendental friendship, which cannot be had by everyone. Of course everyone has a particular relationship with the Lord, and that relationship is evoked by the perfection of devotional service. But in the present status of our life, not only have we forgotten the Supreme Lord, but WE HAVE FORGOTTEN OUR eternal relationship with the Lord.

Every living being, out of the many, many billions and trillions of living beings, has a particular relationship with the Lord eternally. That is called svarupa. By the process of devotional service, one can REVIVE that svarupa, and that stage is called svarupa-siddhi—perfection of one's constitutional position".



Note, the life force is also known as the jiva-sakti, jiva-tattva, jiva-prakrita, jiva-nikaya, jiva-tatastha that are all various stages of dreaming consciousness that is projected outside of the perpetual Goloka-Vrndavana/Vaikuntha aspect of Spiritual Sky to the impermanent mahat-tattva cloud in one corner of that same Spiritual Sky.. The dreamless tatastha conscious dreamless condition of the jiva-tattva is situated between the Vaikuntha’s and the mahat-tattva cloud. Such a dreamless conscious stat, like the mahat-tattva, is not permanent due to the inherent trait of eternal activity the lower conscious tatastha consciousness inherits from it nitya-siddha full consciousness or real genuine perpetual bodily self.


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