Thursday, November 6, 2014

The eternal individual jiva-souls originate from their permanent home on the Vaikuntha planets or Goloka-Vrindavana and not from tatastha sakti, the impersonal brahmajyoti or the Body of Maha-Visnu, that are all a fallen conditional states of the individual jiva-souls.

Srila Prabhupada - "The next question, about the living entities falling down in this material world are not from the impersonal brahman. Existence in the impersonal brahman is also within the category of non-Krsna consciousness. 

Those who are in the brahman effulgence (impersonal brahmajyoti) they are also already in the fallen condition, so there is no question of falling down from an already fallen condition. 

When fall takes place, it means falling down from the non-fallen condition. The non-fallen condition is Krsna consciousness. So long one can maintain pure Krsna consciousness he is not fallen down. As soon as he becomes out of Krsna consciousness immediately he is fallen down. It does not matter where a living entity stays.

In the material world also there are different stages of living conditions, and to remain in the brahman effulgence is also another phase of that fallen condition. Just like in the Bhagavad-gita it is stated that conditioned souls by their pious activities are elevated to the higher planetary system, but as soon as the stock of pious activities is finished he again comes down on the earthly planet. 

Similarly those who are elevated beyond the planetary system to the brahma effulgence, they are also prone to fall down as much as a living entity from the higher planetary system. As such those who are thinking that they are liberated by being situated in brahman effulgence are described in the Srimad-Bhagavatam as impurely intelligent. 

In other words, they are actually not liberated, and because they are not actually liberated they again come down to the material world as much as a living entity elevated to the higher planetary system comes down to this earthly planet. So we do not accept anyone elevated to the brahman effulgence as actually liberated."
(Letter to Revatinandana, Los Angeles 13 June, 1970)

Srila Prabhupada was very clear on this subject of where the eternal jiva-soul's perpetual home is - "Formerly we were with Krsna in His lila or sport." (Letter to Madhudvisa Swami, Melb Australia June 1972)

Srila Prabhupada - "We have also come down from Vaikuntha some millions and millions of years ago." (Lecture BG, Aug 6, 1973)

Srila Prabhupada - These spirit souls and all spirit souls are coming from Vaikuntha." (Letter to Jagadisa das, Feb 1970)

Srila Prabhupada - "As living spiritual souls we are all originally Krsna conscious entities, but due to our association with matter from time immemorial, our consciousness has now become polluted by the material atmosphere." (Hare Krsna record album with Prabhupada Dec 1966)

Srila Prabhupada - "So, even in the Vaikuntha planets and Krsnaloka, if I desire that "Why shall I serve Krsna? Why not become Krsna?" I immediately fall down to the material world." (Lecture July 8, 1976, Washington, D.C.)

Srila Prabhupada - "Actually, you are not conditioned (nitya-baddha). You are thinking, just like in a dream you are thinking a tiger is eating you, but you were never eaten by tiger, there is no tiger, it is just a dream. So we have to get out of this dream of the material world." (Lecture CC, Adi-lila 7.108, San Francisco, Feb 18, 1967)

Srila Prabhupada - "Originally everyone is nitya-siddha (Krsna conscious). nitya-siddha Krsna Bhakti ’sadhya’ kabhu naya sravanadi-suddha-citte karaye udaya Every living entity (jiva-soul) is originally nitya-siddha." (SB class, Canto 7 Ch 9 text 4, Mayapur, West Bengal Feb 18, 1977)

The following Conversation took place in Melbourne, Australia June 25, 1974 between Srila Prabhupada and his disciples.

Devotee - "Why did we come to the temporary material world of repeated birth and death when we already have a perfect relationship serving Krsna in the spiritual world? What causes us to fall down from the spiritual world to the temporary material world, because we’re already serving Krsna in the spiritual world?"

Srila Prabhupada – "Because of desire. Because of free will you desire to fall down, here it is explained, don’t fall down, don't misuse your free-will."

Devotee – "Srila Prabhupada, I can’t understand why we should have an impure desire when we are already serving, how is that possible?"

Srila Prabhupada – “Because you have your freedom too (free-will) that Krsna will not interfere with. It is free-will and desire that is the cause of fall down."

Devotee – “In the Srimad-Bhagavatam, it says that Krsna did not want us to come to this temporary material world. If Krsna did not want us to come here, then why are we here?”

Srila Prabhupada – “Yes, you forced Krsna to allow you to come to the material world. Just like sometimes a child forces his father. Father says, “My dear son, do not do this. Do not go there.” But the child insists, “Oh, I must go. I must go.” “All right, you go at your risk and suffer." What can be done? Because you are Son of God you have got independence, full independence (free-will), therefore you have acquired the quality of your father. You have got little independence. So God does not interfere with your little independence (free-will). If you persist that "I must go and enjoy independently," so God says, "All right, you can go and enjoy or suffer.” This is the position. You have to take sanction. That is a fact. But when you persist, God sanctions. And you come and enjoy." (Melb, Australia June 25, 1974)

Acyutananda – "But in the Bhagavad Gita Krsna promises, “Once coming to the spiritual world, the jiva-souls never again returns to the material world, so he can return?"

Srila Prabhupada – "If he likes he can return, that is voluntary."

Guru-kripa – "How is it that one can become envious of Krsna and want to enoy like Kṛṣṇa?"

Srila Prabhupada – "You have got little independence (free-will), you can violate. Because you are part and parcel of God, God has got full independence, but you have got little independence, proportionately, because you are part and parcel, so if you like, you can return to the material world, that is voluntary otherwise free-will has no meaning. That independence (free-will) has to be accepted, little independence. We can misuse that free will. Krsna-bahirmukha haïä bhoga väïchä kare. That misuse of free-will is the cause of our falldown to the material world." (Conversation in Mayapur West Bengal, Feb 19, 1976)

Srila Prabhupada - "So even in the Vaikuntha, if I desire that "Why shall I serve Krsna? Why not become Krsna?" I immediately fall down to the material world, that is natural. A servant is serving the master, but sometimes he may think that, "only if I could become the master?" They are thinking like that; they are foolishly trying to become God, that is delusional because you cannot become God, that is not possible, But one wrongly thinks they can."

Vipina Purandara - "Why doesn’t Krsna protect us from that desire and thinking that way?"

Srila Prabhupada - "He is protecting you, Kṛṣṇa says, "You rascal, don’t misuse your free will with mistaken self centred desires, surrender unto Me." But you are rascal; you do not do this, you choose not to surrender, and free will allows that choice."

Vipina Purandara - "Why doesn’t Krsna save me from making those wrong selfish choices?"

Srila Prabhupada - "That means you lose your independence (self expression or free-will) and instead forced to surrender and only obey with out question. In Bengali it is said - "If you catch one girl or boy and force them to love me, demand they love me, by keeping them a prisoner until they love me, is it love? You love me otherwise I will kill you! Is that love?" So Kṛṣṇa does not want to become a lover like that, on the point of revolver, you love me otherwise I shall kill you! That is not love; that is threatening and being held against your will. 

Real love is reciprocal, voluntary, good exchange of feeling. Then there is love. Not by force; that is rape. Why one is called lover, another is called rape?" (Lecture 8 June 1976 in Washington, D.C)

One can only know loving exchanges when they have the freedom of individual self expression in, which means being able to voluntary choose this side or that side, which proves you have free will because "voluntary" means making a choice.

Devotee - "In Bhagavad Gita it is said that once the eternal individual jiva-soul gets out of the material world and goes back to Krsnaloka (Goloka-Vrindavana), there’s no possibility of falling back to the material world?"

Srila Prabhupada - "No! There is possibility because that is always voluntary, but if one is intelligent, then they do return come back to the material world. 

Just like after putting your hand in the fire, you will never put it in again if you are really intelligent. So, those who are going back to Godhead, they have become intelligent. Why going back to Godhead if you will again fall down? 

Understanding this requires constant intelligence and that is why the devotees are always praying to Krsna that they never again fall down. Just like we are in renounced order of life. 

So, we have renounced our family life after thinking something. Now, if somebody comes, “Swamiji, you take thousand millions of dollars and marry again and become a family man,” I’ll never become, because I have got my bad experience. I’ll never become."

Srila Prabhupada - "You are liberated, you are liberated, simply just a cloud has covered you, so drive away the cloud! There is no question that you were ever conditioned, you are ever-liberated, the sky is always spiritual, but it is sometimes overcrowded with cloud, this Maya, this is called Maya."(Letter to Madhudvisa Swami in Melb, Australia June 1972)

Srila Prabhupada - "Actually, you are not conditioned, you are thinking, just like in the dream you are thinking that tiger is eating you, but you were never eaten by tiger, there is no tiger, it wa just a dream." (Letter to Madhudvisa Swami in Melb, Australia June 1972)

Sakti-tattva is not exclusively Visnu-tattva because the word "sakti-tattva" refers to ALL of Krsna’s energies. So, there are different categories of sakti-tattva which are-

1 - The first expression of "sakti-tattva" is Krsna's eternal "internal energy" headed by Srimati Radharani, who is no different from Kṛṣṇa, with Her unlimited "Visnu-sakti-tattva" expansions (called Visnu-sakti-tattva), She is also known as the personification of "sakti-energy"

2 - Visnu-tattva, Krsna's anti-matter eternal living personalities known as Krsna's Visnu/Narayana expansions on the Vaikuntha planets (each with a further different name according to pastime. And also Maha-Visnu, Garbhodakashayi Visnu and Paramattama who create and m the temporary material world.  

3 - Siva-tattva, the anti-matter eternal living individual Lord Siva and his many expansions, who are neither Visnu-tattva (God), or jiva-tattva (separated unique individual jiva-souls) 

4 - The jiva-tattvas (jiva-souls) are "anti-matter" eternal individual "marginal" living entities unlimited in number. "Marginal" means the jiva-souls can remain in the spiritual world if they choose in their full spiritual potential, who attempt to live in the temporary material world covered by a bodily vessel made of matter.

5 - Mahat-tattva, the material energy (lifeless matter) found in 25% of the Spiritual Sky only. The other 75% of the Spiritual Sky is made up of "individual life," no lifeless matter exists in the spiritual world's of the Vaikuntha planets and Goloka-Vrindavana.  

The correct understanding is that all of Krsna’s energies are under the broad category of sakti-tattva. To make it simple there are only two categories. 

1. Saktiman or God the controller of the energy 

2. Visnu-"sakti"-tattva living individual direct expansions of God, are eternally occupied with their service to God, such expansions of God have only the desire to please Krsna or His Visnu/Narayana expansion because they ARE Krsna playing a different role in His unlimited pastimes, they can never be covered by Maya and their concept of free will and independence is only to please God because, as said above, they ARE direct expansions of Godhead. 

The Vaikuntha planets and Goloka-Vrindavana are made up of many sakti tattvas including the Visnu-tattva and Visnu-sakti-tattva expansions of Krsna and are NOT jiva-tattva (jiva-souls) 

Most of the gopis, gopas and many many others inhabitants of Vṛndāvana, the Caitanya Caritamrita explains, are individual direct expansions of Kṛṣṇa known as Visnu-"sakti"-tattva  personalities.  

The many associates of Lord Kṛṣṇa and Lord Viṣṇu are made up of both Visnu-sakti-tattvas (direct expansions of God) and the individual jiva-tattvas (jiva-souls) 

So, there are individual jiva-souls playing many rolls in the Vaikuntha planets and Goloka-Vrndavana alongside the Visnu-"sakti"-tattvas playing their unique role, but not known there as an expansion of Visnu by others. Not even Kṛṣṇa is seen as God in Goloka-Vrindavana although on the Vaikuntha planets Visnu is seen and worsholipped as God. 

Also, the Visnu-"sakti"-tattva nitya siddha devotees can never fall down as explained above.

The eternal individual jiva-souls are different from the individual Visnu-"sakti"-tattva direct expansions of Krsna, because they are also God who have 60 of Krsna's 64 qualities (93.75%). 

The individual separated jiva-souls who have 50 of Krsna's 64 qualities (78.125%) can NEVER become Visnu-"sakti"- tattva (direct expansion of God). 

As said above, all the different categories of living entities are known as sakti-tattva because "sakti" means all of Krsna's energies. And everything living as individuals is Kṛṣṇa's energy.

However, there is a difference among all of Krsna’s sakti energy. The eternal  individual jiva-souls are also Krsna's energy and expansions who have 78.125% of Krsna's qualities, which means they have 50 of Krsna's 64 qualities 

The eternal individual jiva-souls like us, can 'choose' to forget God and enter the mahat-tattva creation (material world) of Maha-Visnu as nitya-baddha (conditioned) and foolishly think they are a god and can do anything they want.

God (Krsna) has many different energies-

1 - The unlimited number of individual jiva-tattvas (jiva-souls) is one, 

2 - Matter (lifeless material energy) is one, 

3 - The unlimited consorts of the Lord headed by Radharani are one, 

4 - The unlimited direct expansions of God known as Visnu-tattva is one, 

5 - Siva-tattva, who is neither Visnu-tattva or jiva-tattva, is one.

Only the eternal individual jiva-tattvas (jiva-souls) can fall from Goloka-Vrndavana and the Vaikuntha planets.

The Visnu-"sakti"-tattva expansions of Krsna mentioned above, can never fall down because they ARE Krsna playing a different role in His own pastimes therefore, they are more divine expansions of the Lord than the individual jiva-souls where the Visnu-sakti-tattvas identity are tied to Krsna as all ''one'' but expressed individually.  

For example, all Visnu-tattva expansions of Krsna (also God) are "all-one" with Kṛṣṇa, where as the eternal jiva-souls are all unique individual separated personalities, they are NOT all one with Kṛṣṇa like the Visnu/Narayana personalities of the Vaikuntha planets are.


The real meaning of tatastha-sakti.

Lord Caitanya gives evidences from the Mahā-purāṇam, Śrīmad-Bhāgavatam, that the Supreme Lord, the Absolute Truth, is analyzed in two characteristics. 

What are they? 

They are the personal or spiritual characteristics experienced in the spiritual world (liberated on the eternal Vaikuntha planets and Goloka-Vrindavana)

And the taṭastha characteristics where the jiva-souls are conditioned and have fallen to the material world or or fall further to the impersonal brahmajyoti.

Therefore, the eternal individual jiva-souls are only called tatastha-sakti in their "conditioned fallen state" outside the spiritual world.  

Taṭastha is a reference pertaining to those eternal individual jiva-souls, who are marginal living entities, which also means borderline living entities, like a place that exists between the water and the shore, sometimes covered, sometimes not covered. 

This means the individual jiva-souls (who by nature are eternal spiritual living entities), can remain in the spiritual world in their full spiritual potential, or become covered (conditioned) in the material world, or conditioned (inactive or dormant) in the impersonal brahmajyoti. 

In other words, this means the marginal living entities (individual jiva-souls) can be under the spiritual energy (anti-matter) or the material energy (matter)

The eternal individual jiva-souls are therefore over infinity sometimes "conditioned" (fall to the material world, or fall futher to the impersonal brahmajyoti), and sometimes are liberated (not conditioned) and therefore remain in the spiritual world's of the Vaikuntha planets and Goloka-Vrindavana.  

So, this temporary material world is the taṭastha characteristics, and the spiritual world is the personal characteristics. 

So our effort is to get out of this taṭastha (materially conditioned) characteristics and enter the permanent (spiritual) characteristics. That is called spiritual elevation. We should not remain in the taṭastha state (materially conditioned), but go to the permanent spiritual) state.

Tatastha-sakti is a name for the eternal individual jiva-soul in their "conditioned state" in the material creation and impersonal brahman.

HERE HERE HERE !@!

This also means jiva-souls can choose to be with Krsna, or choose to enter the mahat-tattva (material creation) or later after becoming frustrated with material enjoyment, the impersonal brahmajyoti, no eternal individual jiva-soul comes from tatastha-sakti because it is not a place of origin for the jiva-souls who were never created and have always existed.

There are 160 names for the jiva-tattva like baddha-jiva, siddha-jiva, tatastha-jiva, jiva-tattva, jiva-sakti, jiva-bhutah etc that each describe the marginal living entity in its particular possition.

For example tatastha sakti refers to the individual jiva-soul's sovereignty as an eternal living being only while outside the spiritual world while in the material creation or merged in the impersonal brahmajyoti.

No, the eternal individual jiva-souls do NOT originate from tatastha-sakti as the less intelligent and sentimentalist believe, because the eternal jiva-souls have no origin and were never created, they have always existed without a beginning or end.

The jiva-souls are only tatastha-sakti while in the material universe or when trapped in the impersonal brahmajyoti or brahman or dormant in the atom.

Tatastha-sakti is not some place in the cosmos; it is a description of the jiva-soul's (marginal living entities) in their conditional state outside the Vaikuntha planets and Goloka-Vrindavana. 

The terminology tatastha-sakti does not exist in the spiritual world because in the Vaikuntha planets and Goloka-Vrindavana the jiva-souls are not conditioned like in the material world and impersonal brahmajyoti.

In fact to enter the Vaikuntha planets and Goloka-Vrindavana, the eternal individual jiva-souls must progress beyond the "conditioned state" known as tatastha-sakti that only exists outside the spiritual world. 

Tatastha-sakti simply means the jiva-souls are in a "conditioned state" in the material world and while dormant in the impersonal brahmajyoti.  

Srila Prabhupada - "This material energy, you cannot say that it is false. It is false. The Vaiṣṇava philosophy is perfect. As the temperature (indistinct), it is sometimes manifested. And this is called taṭasthā. This characteristic, this symptom of the Supreme Lord, is called taṭasthā. Sometimes manifested, sometimes not manifested. But, so far the superior energy is concerned, that is always manifested. That is explained in the next line. Dhāmnā svena sadā nirasta-kuhakaṁ paraṁ satyaṁ dhīmahi. Now that is paraṁ satyam, the Supreme Truth, where there is no such temporary manifestation'.

The marginal living entity (individual jiva-souls) is only known a tatastha-sakti while active in the material universe and inactive the impersonal brahman (including being dormant in the atom) and never while in the Vaikuntha planets or Goloka-Vrindavana. 

The eternal individual jiva-souls have always had the free-will to love and serve Krsna, or reject Krsna. 

The individual jiva-souls are never known as tatastha-sakti in the Vaikuntha planets or in Goloka-Vrindavana. This is because the word tatastha-sakti describes the conditioned state of the jiva-souls outside the spiritual world.

The marginal living entity or jiva tattva's position is always marginal energy in both Goloka and the material world - between lower dead material energy and higher spiritual energy of Krsna that includes His various expansions like Vishnu tattvas that includes the His eternal associates of sakti tattvas that never fall from Vaikuntha.

In other word the jiva-soul is between external (material) energy and internal (also eternal spiritual) energy of Krsna Svayam Bhagavan. 

In Caitanya Caritamrta, Madhya, Verse 6.160 are enumerated these three energies:

The spiritual potency of the Supreme Personality of Godhead also appears in three phases- 

internal, 
marginal,
external.

Another verse (Caitanya Caritamrta, Madhya, 8.152) gives more information 

In other words, these are all potencies of God, 

internal, 
external,
marginal. 

But the internal potency is the Lord's personal energy of sakti-tattvas and Visnu-tattvas and stands over the other two. The individual jiva-souls or marginal energy can choose to enter Vaikuntha or the material universes.

So, the eternal individual jiva-souls or marginal living entity are never equal to Supreme Personality of Godhead and also always subordinate to Him. 

The individual jiva-souls in their full uncontaminated potential above the designation of tatastha-sakti, are naturally part of Krsna's internal energy of of "individual persons."

The Visnu-"sakti"-tattvas, Visnu-tattvas, Siva-tattva (Lord Siva) and the jiva-souls all originate from their permanent residency in the spiritual world. 

Lord Siva is often difficult to understand because he is partly contaminated by his position in the temporary material world and therefore is not equal to the Visnu-tattva expansions of Krsna who have 60 of Krsna's 64 qualities or 93.75%.  

Lord Siva has 55 of Krsna's 64 qualities or 85.938% 

The eternal youthful realm in the spiritual Sky known as the Vaikuntha planets and Goloka-Vrindavana, that take up 75% of the Spiritual Sky. This is the natural home of all the categories of individual living entites.

Srila Prabhupada - ''Taṭastha means they are sometimes manifested and they are not sometimes manifested. So this material world is the taṭastha characteristics, and the spiritual world is the personal characteristics. So, our effort is to get out of this "taṭastha characteristic conditioned state." 

Taṭastha-sakti is what the marginal living entities (jiva-souls) are called outside of the Vaikuntha planets and Goloka-Vrindavana while in the material world and impersonal brahmajyoti.

The eternal individual jiva-souls are never known as tatastha-sakti in the Vaikuntha planets or Goloka-Vrindavana.

So our effort is to get out of this taṭastha-sakti conditioned characteristics in the material world. The jiva-souls are "not known" as tatastha-sakti in the spiritual world. 

So, clearly the eternal individual jiva-souls are NOT known in the Vaikuntha planets or Goloka-Vrndavana as tatastha-sakti, an important point to understand, even though they are known as that designated conditioned  state in the temporary material world and impersonal brahmajyoti.

Srila Prabhupada - ''Taṭastha means they are sometimes manifested and they are not sometimes manifested. So this "temporary material world is the taṭastha characteristics," and the spiritual world is the "personal permanent characteristics." 

So, our effort is to get out of taṭastha (temporary material world and impersonal brahmajyoti).


HERE HERE HERE HERE HERE


Then Prabhupada explains the permanent feature of the marginal living entity or jiva-soul is above the "conditioned state" of tastastha-sakti within the Vaikuntha planets or Goloka-Vrindavana because the great majority of eternal individual jiva-souls (over 90%) only chooses Krsna.

Srila Prabhupada - "Taṭastha-sakti refers to the marginal living entities (jiva-souls) OUTSIDE their "permanent" state within the spiritual world's of the Vaikuntha planets and Goloka-Vrindavana. 

Tatastha-sakti is another name for the marginal living entities in the temporary material world of repeated birth and death,  and within the dormant (inactive) impersonal brahmajyoti.  

Srila Prabhupada - " Do you understand what this ‘’permanent characteristics’’ means? It’s beyond the meaning of tatastha of actually ‘’choosing this side or that side, choosing Vaikuntha or the material world because the majority, 90% never ever make that choice and never fall down. 

However, as we know that can change due to free will, the ability to choose or sheer smallness of the marginal living entity and only then does the influence of tatastha manifest with less that 10% of jiva-souls in Vaikuntha. 

The permanent characteristics is ones eternal svarupa and while one is in that original position, as ones real self then the influence of tatastha does not exists even though technically it does.

The Spiritual Sky is the entire existence that has no beginning and has always existed. This means there is wall to wall, so to speak, of jiva tattvas (jiva-souls), sakti tattvas and Visnu-tattvas.

The eternal individual jiva-souls or Krsna's marginal potency however are all accompanied by a Visnu-tattva expansion of Kṛṣṇa in the mahat-tattva (material world) where as in Vaikuntha they are more personally with the Lord. 

This part of the Spiritual Sky is covered by a cloud of matter and within the basic material atoms of matter also exists a fallen jiva-tattva (jiva-souls) accompanied by the Paramattama or Kshirodakashayi Visnu. 

Sarva gatah means life is everywhere in both the Spiritual Sky known as Vaikuntha and the material aspect of the Spiritual Sky called the mahat tattva or material creation.

There is always unlimited jiva-souls in the material creation, many have chosen to be ' inactive' within each material atom, they are 'covered' and are in the a dormant state that is known as the impersonal aspect of the brahmajyoti effulgence.

Some do not understand that the entire Spiritual Sky IS all pervasive individual units of life. and the only difference in the mahat tattva is that same 'life' is covered by matter, so the sheer numbers of jiva tattvas should not surprise anyone as all matter is covering that all-pervasive life force aspect of the Spiritual Sky.

Also some ask why do so many fall? Well, it is less than 10% that enters the mahat tattva covered 25% of the Spiritual Sky and one should not be bewildered by numbers as the Spiritual Sky is vast and 'inconceivable large', in other words, how can one understand 75% and 25% of 'eternity' that is beginningless and endless?

So our part of the Spiritual Sky is covered by the mahat tattva. The entire Spiritual Sky IS the effulgence of Krishna's Body and 1/4 is covered by the mahat tattva and we, the jiva tattvas, are in that effulgence that is covered by the mahat tattva or material creation that makes up less than 10% of all jiva-souls or Krsna’s marginal potency. 

Most jiva-souls are active in Krsna Consciousness in Vaikuntha while some, less than 10% have chosen to be either ‘inactive’ within each atom, or ‘active’ in a material mahat tattva temporary vessel within the material cloud that covers this aspect of the Spiritual Sky

It is important to understand that all marginal living entities or jiva tattvas ‘originally’ come from Goloka-Vrndavana and are always in a perpetual state of uniqueness’ meaning they are forever fresh and youthful in their nitya-siddha body that is forever 'locked' within the 'eternal presence' of Krsna Consciosness if they 'choose' to remember their original state.

Srila Prabhupada – “No one falls from the spiritual world (Vaikuntha planets and Goloka-Vrindavana), for they are eternal abode. (SB, Canto 3 Ch 16 text 26, purport) What does this really mean?

This clearly means the jiva-soul's nitya-siddha svarupa body can NEVER leave Goloka or Vaikuntha and that WE ONLY ‘DREAM’, ‘THINK’ OR ‘IMAGINE’ WE LEAVE. In this way the mahat-tattva is the destination for where such dreams go. 

Such an inferior non-Krishna conscious facsimile of the self is called the nitya-baddha sub-conscious self. It is there they are provided with temporary bodily forms or vessels created by Maha-Vishnu who is dreaming the entire mahat-tattva or material creation aspect of the Spiritual Sky.

Such a spiritual body is ‘eternally’ endowed with a two-armed form like Krishna’s but can also appear as a four armed form in the Vaikunthas in the mood of servitude, or further appear as a flower, drop of rain, chair, etc regardless, the original form of the soul is two armed just like Krishna’s.

What makes things confusing to several is that some marginal living entities, who have manifested as their inferior secondary baddha-jiva state in the material creation, can stay in the material creation or mahat-tattva for what seems to be an almost eternity!

This means many baddha-jiva souls enter the Body of Maha-Vishnu or the impersonal Brahmajyoti at the dissolution of each mahat-tattva creation because of not being Krishna Conscious to awaken to their true nitya-siddha body in Goloka.

In other words, this entrance into the dormant impersonal Brahmajyoti condition only happens if they are not qualified to again remember their ‘full potential awareness’ of being a nitya-siddha perpetual Krishna Conscious body in Goloka.

In this way, the baddha-jiva sub-conscious state starts off as a non-Krishna conscious selfishly active dream (or thought)

Therefore it is only the secondary or inferior baddha-jiva that is a formless state of consciousness that is sometimes referred to as particles of spirit, spiritual atoms, sparks or molecules (All referring to the baddha-jiva and NOT the nitya-siddha body due to always being a Krishna Conscious bodily form).

This baddha-jiva condition can only experience selfish desires through material bodily vessel provided by Maha-Vishnu from within His mahat-tattva creation that clothes the secondary baddha-jiva state with subtle (ethereal) and gross (biological) material containers or bodily vessels of the mahat-tattva.

Srila Prabhupada - “Because you are part and parcel of God, God has got full independence, but you have got little independence, proportionately, because you are part and parcel” Los Angeles, June 23, 1975

Trivikrama asks Srila Prabhupada - “You were just saying that we are not fallen. Actually this is an illusion thinking that we are fallen. Yet I read …

Srila Prabhupada: “The same example. In dream I am not attacked by the tiger, but I am …thinking, “Oh, tiger is there - It is simply dreaming condition”.

Trivikrama: But so many Vaishnavas are praying…

Srila Prabhupada - “So as soon as you understand that “This is not… I am not in contact with tiger, it is all a dream,” then you are delivered. Similarly, as soon as you understand “All this material condition of life we are simply dreaming; I am actually servant of Krsna,” then you are liberated. That is Krsna conscious. If you keep in Krsna consciousness, that “I am eternal servant of Krsna,” then you are liberated. . . .

Trivikrama: This feeling that we have, that we are fallen, that we are very fallen…

Srila Prabhupada - “That is also illusion. That is also illusion. You are fallen means you have got some certain desires except service of Krsna. Therefore the conclusion is that if you keep yourself tightly in Krsna’s service, there is no question of falling down or there is no question of Maya. You see?” Los Angeles, June 23, 1975

In this lecture Srila Prabhupada is very clear. Originally we have a direct personal relationship with Krsna in the spiritual world (As nitya-siddha). But when we want to take Krsna’s position, we put ourselves into a dreaming state (As nitya-baddha) that can only exist in the mahat-tattva, the impersonal Brahmajyoti or the Body of Maha-Vishnu.

In this dreaming nitya-baddha condition we forget our actual position and are thus free to act out our desire to become the supreme enjoyer.

This state of forgetfulness and dreaming is characterized as being “fallen” from our position in the spiritual world. But Srila Prabhupada explains that in reality we are not fallen. We are simply in a dreaming nitya-baddha state.

Srila Prabhupada says that this is a very important point and asks the devotees to carefully think about it.

This concept that we are not really fallen offers an explanation for the statements that “no one falls from Vaikuntha.” We do not fall. We simply forget our original nitya-siddha relationship of service to Krsna. Some might argue that we have eternally forgotten Krsna. But that is not supported by Srila Prabhupada’s purports

Srila Prabhupada - “Tendency means the independence. So everyone can know that independence means one can use it properly, one can misuse it. That is independence. If you make it one way only, that you cannot become fall down, that is not independence. That is force. Therefore Krishna says, yathecchasi tathä kuru. “Now you do whatever you like.” Los Angeles, June 23, 1975

The people who claim we have originated from the impersonal Brahmajyoti or a ‘clear sheet of consciousness’ sometimes alleges that those confronted with the choice of Krishna or the mahat-tattva are conditioned souls and cannot be engaged in the Lord’s personal association.

They further assert that those who have attained the personal association of the Lord never again misuse their free will. In most cases that is correct because the marginal living entity chooses to do so. For there to be genuine love or service, there must be free-will other wise we are simply mindless porn’s in a collective of monotonous bliss.

Further more, many do not understand the true facts of how we actually did come down from Goloka due to miss using that free will. We certainly did not come down as our nitya-siddha Krishna Conscious body, which is perpetually there in Krishna’s pastimes fixed within that eternal presence where nothing perishes

The understanding of the word ‘dream’ in regards to the marginal living entity falling from Goloka is significant in Srila Prabhupada’s preaching yet has nothing to do with ’sleeping’ anywhere; it’s all to do with time.

The proper understanding is this. It’s all to do with the ‘eternal presence’ of the imperishable Vaikuntha’s and Goloka that has no past or future, compared to the ‘past, present and future’ of the perishable material creation of Maha-Vishnu.

The marginal living entity, due to free will and choice, falls out of synch with the ‘eternal presence’ of Goloka or Vaikuntha simply caused by their non-Krishna conscious mistaken desires. This also means they fall our of synch with their own perpetual nitya-siddha body and create an alternative consciousness known as the nitya-baddha secondary self. It is this inferior consciousness that enters the mahat-tattva dreams of Maha-Vishnu.

Such selfish desires place the marginal living entity outside of Goloka as their nitya-baddha lower self that enters the mahat-tattva (material creation).

Now it is important to understand that while they are in the mahat-tattva, no time passes in Goloka-Vrndavana because of the ‘eternal presence’ of Krsna Consciousness there. Now that technically means their nitya-siddha body is NEVER fallen but rather it is their ‘consciousness’ that is fallen

Lord Krishna states that our constitutional nature is that all marginal living beings are eternal servants of the Lord. So to say that ‘conditioned’ souls have never been ‘unconditioned’ in Goloka-Vrndavana is incorrect.

When the marginal living entity is in a conditioned state (nitya-baddha), that doesn’t take away their eternal absolute nature as a nitya-siddha devotee of Krishna who is forever fixed within the ‘eternal presence’ of Goloka. When a dark cloud covers the Sun, everything becomes dark however, it is not the sun that goes dark, it is the covering that makes it appear the Sun is dark.

Similarly, the nitya-siddha body of the marginal living entity is always in Goloka-Vrndavana but due to the selfish desires of the marginal living entity that cover the marginal living entities ‘awareness’ of their nitya-siddha body, it appears that the darkness or the nitya-baddha secondary consciousness has replaced the nitya-siddha body, but that is NOT so, one’s nitya-siddha body is ALWAYS in Goloka even when one dreams they are nitya-baddha in the mahat-tattva or material creation.

The rebellious marginal living entity simply becomes overshadowed with the concept of past, present and future instigated by free-will, choice and their absolute smallness putting them out of sync with the ‘eternal presence’ of Goloka where their nitya-siddha body is perpetually situated.

As a result, they have now adopted the relative perception of existence that places them within the mahat-tattva’s bodily vessels, which are all the dreams of the sleeping Maha-Vishnu.

As a result of this choice, the marginal living entity is no longer ‘aware’ of Goloka or their nitya-siddha body in Goloka that is perpetually fixed there due to the eternal presence of Krishna consciousness as already explained and are now nitya baddha trapped in the mahat-tattva of Maha-Vishnu

As in our case in the material world, we are presently ‘eternally conditioned’ (nitya-baddha) because long, long, long, long ago we made that choice to forget Krishna and simultaneously the ‘awareness’ of our nitya-siddha (eternally liberated) body we serve Krishna as.

And when again we achieve liberation from this material world due to the mercy of pure devotee, we will enter Goloka AGAIN by the method of becoming ‘aware’ of our genuine nitya-siddha Krishna Conscious body or in simple terms, we begin to distinguish who we really our that separates us from the MATERIAL DREAM state or nitya-baddha fallen self centred consciousness.

Alan Ginsberg - “How did the material covering begin?”

Srila Prabhupada - “Begin?”

Alan Ginsberg - “As the material shadow. How did we fall into that?

Srila Prabhupada - “Yes. Yes. That is very natural. . . Because jiva, although para-sakti, he has got independence. So when he wants to imitate Krishna”.

Alan Ginsberg - “. How did we fall into that?”

Srila Prabhupada - “In the spiritual world, Krishna is the enjoyer. And all others, they are enjoyed–predominator and the predominating. The Lord is the predominating, so there is no disagreement. There they know, ‘The Lord is predominator; we have to serve.’ When this service attitude is impaired, that–’Why serve Krishna? Why not ourself?’–that is Maya”. - Room conversation with Allen Ginsberg in Columbus, OH 5-14-69

Devotee - “When we are in the spiritual sky and serving Krsna, we have a perfect relationship with Krsna, what causes us to fall down in the material world, because we re already serving Krsna?

Srila Prabhupada - “Because you desire to fall down. Here it is explained that “Don’t fall down.” And as soon as you associate with the material nature, then you fall down.

Devotee - “Srila Prabhupada, I can’t understand why we should have an impure desire when we are already serving…

Srila Prabhupada - “Because you have got little freedom. Why one is not coming here and going to the liquor shop? It is his desire…” Ref. VedaBase => Bhagavad-gita 13.22-24 — Melbourne, June 25, 1974

Devotee - “You commented that everyone has a natural desire to have relationship with Krsna, but that because…

Srila Prabhupada - “Not desire, but he is already established”.

Devotee - ” Established.

Srila Prabhupada - “That is covered. Just like your relationship with somebody as father and son, it is established. You might have forgot, you might have left your home since a very, very long time, and you do not know who is your father, but there is some father. That is a fact. Nobody can say, “No. I, I have, I am born without father.” Nobody can say. One has father, but it may be that he has forgotten his father.

So this Krsna consciousness movement is that we have got some relationship with the Supreme Lord. That we have now forgotten. So it is not the question of desire. It is there. You don’t desire to become one’s son, you are already one’s son.

You simply do not know. Similarly, your relationship with Krsna is there, every one of us, but I have forgotten; I do not know. This Krsna consciousness practice will revive your relationship in what way, in which way you are related with Krsna. It is not that you have to desire.

No. It is already there. You have to desire only how to revive it, that’s all. That is Krsna consciousness. It is not an artificial thing. Just like we are establishing some relationship with somebody or you are my father or you are my wife, you are my husband. No. It is already there. Simply we have to find out.

That will be revealed when you are perfect in Krsna consciousness, brahma-bhutah prasannatma na socati, you are freed from all material contamination, and you are perfectly situated in devotional service; it will be at once revealed: “Oh, you are related to Krsna.” You will have to wait for that. Bhagavad-gita Los Angeles, November 23, 1968

Paramahamsa - “But ultimately if we come to Krsna, there’s no return.

Srila Prabhupada - “There is return, that is voluntary. Return there is”.

Paramahamsa - “If we want”.

Srila Prabhupada - “Yes”.

Paramahamsa - “So we can come to the spiritual world and return?”

Srila Prabhupada - “Yes”.

Paramahamsa - “Fall down?”

Srila Prabhupada - “Yes. As soon as we try, “Oh, this material world is very nice,” “Yes,” Krsna says, “yes, you go.” Just like nobody is interested in Krsna consciousness.

It’s not so difficult to ‘realize’ that long, long, long, long ago we were with Krishna as our permanent real nitya-siddha body but have now chosen not only to forget Krishna, but also forget that nitya-siddha body within the realm of perpetual originality called Vaikuntha

When a devotee regains his/hers original Krsna Consciousness and re-establishes ‘the awareness’ of their nitya-siddha-svarupa body in Goloka, which is never lost while dreaming as nitya-baddha in the perishable creation, does not mean that one is only restricted by one particular svarupa (body) for eternity in Krishna’s pastimes

Ones eternal body is not limited to any particular nitya-siddha body they have there.

Also there are examples of devotees participating in the pastimes of the Lord in more than one svarupa at the same time, therefore our eternal rasa can change in Goloka; even though our nitya siddha or rasa body is perpetually situated in Goloka as a two armed form in it’s originality as Srila Prabhupada confirms.-

Yasomatinandana - “Is the original body of the spirit soul a human form?”

Srila Prabhupada - “Yes, human form. God is also human form. “Man is made after the shape of God.” So God is also like human form. Here you see Krsna, two hands, two legs”. Srimad-Bhagavatam 6.1.1-4 - Melbourne, May 20, 1975

So unlike the material bodies in the mahat-tattva that are temporary decaying vessels the nitya-baddha consciousness moves around in, we ARE our body (nitya-siddha) in Goloka though, that body can transform because our eternal svarupa is interchangeable.

For example, ones svarupa can change to a four-armed form in the Vaikuntha Planets or a different form in Lord Caitanya’s pastimes in the top most platform in Goloka that He sometimes brings to the material world as pastimes, although very rare.

In simple terms, one has the ability to ’shape shift’ into any form to please Krsna Caitanya and can also be in many places in various forms at the same time.

Caitanya Caritamrita is full of such examples. Most are Vishnu tattva expansions although there are many jiva tattva’s like Naradha Muni as well. No jiva tattva in Lord Caitanya Lila is restricted only to their two-armed perpetual svarupa-nitya-siddha body

Srivasa Thakura is known as Narada Muni, he also has his svarupa manifestation in Goloka. Therefore, by the elegance of Caitanya Mahaprabhu, Narada Muni is also simultaneously situated in the top most regions of Goloka where Caitanya Mahaprabhu’s endless pastimes are going on.

Further more, Srila Prabhupada has explained that Narada Muni enters the material world often disguised in different bodily vessels to preach Krishna Consciousness.

Who can understand the multidimensional full potential abilities of the liberated nitya-siddha souls?

Srila Prabhupada mentions in the 4th Canto Chapter 28 of the Srimad Bhagavatam that Krishna says - “Don’t you remember me? I was your very close friend, but you gave up My Company and came to this material world”.

When asked directly about whether the jiva was ever in the spiritual world, Srila Prabhupada mentions in the 4th Canto Chapter 28 of the Srimad Bhagavatam that Krishna (in the form of a Brahmana) says to King Puranjana (in his next life, as the daughter of Kind Vidarbha) “Don’t you remember me? I was your very close friend, but you gave up My Company and came to this material world”.

Srimad Bhagavatam 4.28.52: The Brahmana inquired as follows: Who are you? Whose wife or daughter are you? Who is the man laying here? It appears you are lamenting for this dead body. Don’t you recognize Me? I am your eternal friend. You may remember that many times in the past you have consulted Me.

Srimad Bhagavatam 4.28.53: The Brahmana continued: My dear friend, even though you cannot immediately recognize Me, can’t you remember that in the past you had a very intimate friend? Unfortunately, you gave up My company and accepted a position as enjoyer of this material world.

Srimad Bhagavatam 4.28.54: My dear gentle friend, both you and I are exactly like two swans. We live together in the same heart, which is just like the Mānasa Lake. Although we have been living together for many thousands of years, we are still far away from our original home.

Srimad Bhagavatam 4.28.55: My dear friend, you are now My very same friend. Since you left Me, you have become more and more materialistic, and not seeing Me, you have been travelling in different forms throughout this material world, which was created by some woman.

In understanding Srimad Bhagavatam Canto 7 Chapter 1 Text 35 Purport one has to first understand that Jaya and Vijaya caused an offence to Brahmanas and as a result were given two choices to atone from their offence.

They could either take three births in the material world as demons or they could take seven births as devotees. They chose to be in the material body as powerful demons so they could get back to Vaikuntha quicker. After all they were trapped in bodies that were under the control of past, present and future.

Now they come from Vaikuntha under Krishna’s compassion meaning they were given the opportunity to engage in Krishna’s pastimes while in the material world as Demons, so when their offence was atoned they were immediately re-established in their eternal original svarupa in Vaikuntha back within the eternal presence of Krishna Consciousness.

It must be understood they new they made a mistake by offending Brahmanas; at no point did they give up Krishna as we have done.

In other parts of Srila Prabhupada’s writings, he calls their offence as a fall down, this is why in the purport of the Srimad Bhagavatam 7.1.35 Srila Prabhupada says “This very significant question would be difficult for an ordinary person to answer, but Narada Muni, being an authority, could answer it”.

Now those who are associates of the Lord of course do not leave Goloka for the material dream or fall down AS LONG AS THEY CHOOSE TO SERVE KRISHNA however, there are those, less than 10% of Krishna jiva-tattva associates in Vaikuntha and Goloka, who DO choose to come to this material world and forget Krishna, they are only interested in their own exploits and want nothing to do with Krishna.

That can include any jiva-tattva (marginal) associate of Krishnas in Goloka who no longer choose to be an associate, any jiva-tattva can leave Goloka for the material creation, but most choose not to make that mistake. The important point is THERE IS ALWAYS CHOICE.

They therefore think, dream or imagine they fall - actually no falls from Vaikuntha because their nitya-siddha body is perpetually fixed there within the eternal presence of Krishna’s pastimes.

As the CC states all marginal living entities are originally nitya-siddha and only the Vishnu-tattvas never forget their position in Krishna lila. Some come to the material creation in Krishna’s lila while others come to for fill their own selfish dreams.

As there are no killing of demons in Vaikuntha, Krishna plays this role as His Vishnu expansion in the material creation with all his nitya siddha jiva-tattvas and Vishnu-tattva associates however, there are other jiva-tattva souls who choose to leave Goloka simply because of their choice not to be with Krishna, THERE IS NO MATERIAL CAUSE FOR THEM FORGETTING GOLOKA OR VAIKUNTHA OTHER THAN FREE WILL AND CHOICE.

Srila Prabhupada makes it clear in the fourth canto of Srimad Bhagavatam and numerous lectures, letters and morning walks we originate from Goloka.

Srila Prabhupada explains we have marginal independence as part of our nature as marginal living entities. We can misuse such independence even in Goloka or Vaikuntha with out any material cause, it simply happens because it is there in our own fundamental spiritual nature as independent (marginal) living beings.

This means a small minority, less than 10% of jiva-tattva nitya-siddha souls in Vaikuntha or Goloka choose to leave and become nitya baddha in the material world. For this purpose Krishna, via His Maha-Vishnu expansion, creates the mahat-tattva (material creation) for them.

The marginal living entities full potential of loving selfless devotion to Krishna and His loving devotees is based on individuality, independence and the right to choose; we never loose that right to choose, not even in Vaikuntha. Surrender to Krishna and His pure devotees do not mean to become mindless porns in Vaikuntha and ‘yes’ men/women to Krishna.

No, everything in Vaikuntha is based on reciprocal loving service even if it is a fact that we surrender selflessly and unconditionally. The fact is that’s how Krishna also treats us. Having free will and choice gives us the opportunity to give ourselves in our own unique way. That choice is always there even in Goloka or Vaikuntha and must be there if genuine love is to exist.

It is not that we first have to be contacted by the modes of material nature to fall down from Goloka or Vaikuntha. It’s all to do with a combination of choice and the sheer smallness of the marginal living entity.

And even then due to that smallness and choice, we only ‘think, imagine or dream’ we are fallen that we become fallen. The fact is we never fall; our nitya-siddha body never leaves Goloka

Srila Prabhupada - ” So, even in the Vaikuntha, if I desire that ‘Why shall I serve Krishna? Why not become Krishna?’ I immediately fall down. That is natural. A servant is serving the master, but sometimes he may think that, “If I could be come the master.” They are thinking like that; they are trying to become God. That is delusion. You cannot become God. That is not possible. But he’s wrongly thinking”. 

Vipina Purandara - “Why doesn’t Krishna protect us from that desire?

Srila Prabhupada - “He’s protecting. He says, “You rascal, don’t desire. Surrender unto Me.” But you are rascal; you do not do this”.

Vipina Purandara - “Why doesn’t He save me from thinking like that? ”

Srila Prabhupada - “That means you lose your independence”.

Srila Prabhupada - “That is force, in Bengali it is said, ‘If you catch one girl or boy, ‘You love me, you love me, you love me.’ ” Is it love? “You love me, otherwise I will kill you!’ Is that love? So Krishna does not want to become a lover like that, on the point of revolver. ‘You love me, otherwise I shall kill you!’ That is not love; that is threatening. Love is reciprocal, voluntary, good exchange of feeling. Then there is love. Not by force; that is rape. Why one is called lover, another is called rape?” July 8, 1976 in Washington, D.C

Regarding to how a nitya siddha in Goloka can fall down to nitya baddha in the material world, Srila Prabhupada explains we have marginal independence as part of our nature in Vaikuntha and Goloka-Vrndavana.

We can misuse such independence even in Goloka or Vaikuntha with out any material cause, it simply happens because it is there in our own fundamental spiritual nature as independent (marginal) living beings.

Maya is not the cause of ones fall down from Vaikuntha, that is not possible she only exists in the mahat-tattva. The cause of ones fall down is ones own independent desires of self importance based on free will and choice.

One simply chooses to no longer serve Krishna as their nitya siddha body. As a result, they eventually forget their nitya-siddha body and leave Vaikuntha and enter the mahat tattva as their nitya-baddha secondary self that is the sub-conscious non-Krishna conscious condition of the marginal living entity.

it should of been made clear that the entire universes of Krishna and His Vishnu-tattvas, jiva-tattvas, Goloka-Vrndavana, Vaikuntha’s and the mahat-tattva (material creation) and the impersonal Brahmajyoti are all collectively the Brahmajyoti or everything that is.

The Vaikuntha’s were never created so the word ‘creation’ cannot be used for Goloka-Vrndavana and the Vaikuntha realm, nor can it be used to explain the marginal living entities (jiva-tattvas) or Krishna and His unlimited Vishnu-tattva expansions.

The word creation can only apply to the mahat-tattva material ‘creation’ because it has a beginning and end.

The ‘impersonal Brahmajyoti’ or the impersonal aspect of the Brahmajyoti or Spiritual Sky is actually a very small minority of souls in their baddha-jiva inferior feature that becomes established in that ‘impersonal’ dormant state due to the influence of being covered and frustrated within the mahat-tattva that souls fall to and are covered (material vessels that belong to the mahat-tattva) by when they choose to no longer serve Krsna in Goloka or Vaikuntha.

In other words, when souls become fed up with the material creation of changing material bodies or vessels, they can escape this cycle of birth and death by either realizing their full potential nitya-siddha body that is always in Goloka even while they ‘imagine’ themselves to be in the mahat-tattva, or they can cease to desire bodily activity (after much difficulty of casting off those subtle and gross material bodies) and enter an inactive dormant state of consciousness that is within and part of each marginal living entities capacity of expression, in this case inactivity.

The individual baddha-jivas who enter this ‘consciousness’ are expressing the impersonal side of their nature and is known as their impersonal Brahmajyoti feature. In other words the impersonal Brahmajyoti is the dormant inactive characteristic of the ‘baddha’-jiva

So where this painting is misleading is the impersonal Brahmajyoti or the impersonal aspect of the Brahmajyoti, is NOT some place within the over all universes but is rather a state of inactive consciousness ‘desired’ by the baddha-jiva aspect of the marginal living entity. (That ultimately is also only a temporary condition because the inherent nature of all marginal living entities is ‘activity’

Keep in mind the baddha-jiva consciousness is the sub-conscious or rebellious state of the soul that ignores ones Krishna Conscious nitya-siddha body or the full expression and potential that is the make up of every of every marginal living entity

Those who believe the jiva originates from some inactive state or from the Vraja River or the Body of Maha-Vishnu are actually propagating Impersonalism. The real facts are that all marginal living entities come from the pastimes of Krishna by their own foolish choice. This is the teaching of Srila Prabhupada.

Darkness cannot be left over in the presents of light because light dissipates all darkness. In other words while there is light (nitya-siddha Krishna Conscious body), darkness (nitya-baddha condition) does not exist.

This means that when one’s ‘awareness’ is AGAIN situated as the eternal presence of their Krishna Conscious nitya-siddha-svarupa body, the nitya-baddha sub-conscious darkness in the material creation no longer exists.

Tatastha-sakti is just another name of the jiva tattva or marginal living entity and those who are sakti tattva are actually expansions of Vishnu tattva or Krishna's internal potency, they are NEVER jiva tattva and of course can never fall down like the jiva tattva's can if they choose. In the Caitanya Caritamrita so many associates of Lord Caitanya are sakti tattva or expansions of Krishna. In the Pancha tattva only one soul is jiva tattva

Radharani is Vishnu tattva calling her nitya siddha is not right because she can never be nitya baddha - it's even silly to suggest this, Vishnu-sakti-tattva are also expansions of Krishna and it would be wrong to also call them nitya siddha even though some schools of thought do in the Gaudiya math

understanding lila can be difficult, at least for me. Vishnu expansions in another form doing austerity to attain a position as Krishna's conjectural lover is very confidential knowledge and such lilas are plenty in the Caitanya Caritamrita where so many Vishnu tattvas and Vishnu-sakti-tattv, that are also Vishnu-tattvas, seemingly did austerity to be with Lord Caitanya and Lord Nityananda -- it's all in the name of lila, that is what the whole universe is for as far as Krishna is concerned. Krishna is just having fun with himself and taking the jiva tattvas along for the blissful ride

So this only means there are two meanings to nitya siddha - Although the nitya-siddha expansions of Krsna always remain with Krsna - and then this - Srila Prabhupada - “The actual constitutional position of every living entity is nitya-siddha” Caitanya Caritamrta Madhya 20.107 New York, July 13, 1976

Lord Krishna states that our constitutional nature is that all marginal living beings are eternal servants of the Lord. So to say that ‘conditioned’ souls have never been ‘unconditioned’ in Goloka-Vrndavana is incorrect.

When a marginal living being are in a conditioned state (nitya-baddha) that doesn’t take away their eternal absolute nature as a nitya-siddha devotee of Krishna who is forever fixed within the ‘eternal presence’ of Goloka Vrndavana: the rebellious marginal living entity simply becomes overshadowed with the concept of past, present and future instigated by free-will and choice putting them out of sync with the ‘eternal presence’ of Goloka which is their natural home

As a result, they have now adopted the relative perception of existence that places them within the mahat-tattva’s bodily vessels, which are all the dreams of Maha-Vishnu. The jiva tattvas as their nitya baddha condition ‘go through’ Maha Vishnu and are not from Him to enter the mahat-tattva or material creation. This is important to understand.

As a result of this choice of ‘falling down’ from Goloka, the marginal living entity is no longer ‘aware’ of Goloka or their nitya-siddha body that is perpetually situated in the ‘eternal presence’ of Goloka. So technically the living entities nitya siddha body never falls down, only their consciousness does as a ‘dream condition’ that enters the ‘dreams’ of Maha Vishnu.

As in our case in the material world, we are presently ‘eternally conditioned’ (nitya-baddha) because long, long, long, long ago we made that choice to forget Krishna and simultaneously the ‘awareness’ of our nitya-siddha (eternally liberated) body we serve Krishna as.

 And when again we achieve liberation from this material world due to the mercy of pure devotee, we will enter Goloka AGAIN by the method of becoming ‘aware’ of our genuine nitya-siddha Krishna Conscious body that is always there in Goloka and become ‘eternally liberated’ or in simple terms, we wake up from the MATERIAL DREAM. 

No jiva tattvas originate from Maha Vishnu, they may go through him but they certainly do not originate from him, they also do not originate from a dormant state known as the impersonal Brahmajyoti or impersonal Brahman either

Srila Prabhupada – “Existence in the impersonal Brahman is also within the category of non-Krsna consciousness. Those who are in the Brahman effulgence, they are also in the fallen condition. So there is no question of falling down from a fallen condition”. - Letter, June 13, 1970.

From Srila Prabhupada’s teachings we learn that the dormant impersonal aspect of the Brahmajyoti, where souls are in an individual slumber, is also a fallen state that one has entered previously from the mahat-tattva (material creation)

Therefore no souls ‘originate’ from the dormant characteristic of the Brahmajyoti, that is not possible because ALL living entities originate directly from the pastimes of Lord Krishna in Goloka-Vrndavana. 

The technical term for the jiva-soul that enters the mahat-tattva material creation and then the impersonal Brahmajyoti after becoming fed up with material existence is the baddha-jiva (The secondary condition of the marginal living entity, the original condition of the jiva tattva is nitya-siddha in Goloka) 

The baddha-jiva state in the impersonal brahmajyoti is a dreamless dream or inactive condition of consciousness that 'hovers' in the impersonal Brahmajyoti and exists in that state ONLY while the baddha-jiva is 'inactive' in the impersonal Brahmajyoti that is also a temporary condition of conscious awareness, eventually they fall down from there to again take material vessels in the material world or mahat tattva. 

I’m aware how some schools of thought in Hinduism like some in the Gaudiya Math incorrectly claim that the some jiva-souls originally emanate from the Impersonal Brahmajyoti, which, they claim, is growing with a constant march of new jiva-souls. 

They further incorrectly claim that within the dormant characteristics of the Brahmajyoti, the immovability of these inactive jiva-souls is ‘somehow’ disturbed and movement begins.

They then claim that from non-differentiation, separation begins. From a bare expanse of standardized consciousness, individual conscious components grow. Srila Prabhupada rejected the nonsense idea that souls ‘originate’ from the impersonal Brahmajyoti from a dormant state of consciousness. 

To start with, the jiva souls are never created because they have always been. Actually our perpetual origins are directly from Krishna’s pastimes in Goloka because originally EVERY JIVA SOUL is a selfless nitya-siddha devotee of Krishna within His pastimes.

We do not have a problem with Srila Bhaktivinoda Thakura’s Books but we DO have problem with MIS-INTERPRETATIONS from Srila Bhaktivinoda Thakura’s books by most in the Gaudiya math. 

In fact, Srila Prabhupada admonished against taking any outside instructions.

From Srila Prabhupada’s Books, letters, morning walks and classes does Prabhupada instruct us, he is the final word on ALL past Acharays, only from Prabhupada we learn everything they preach and all our comments, essays and preaching must be based on Srila Prabhupada’s teachings above all else. 

Even in understanding Vedic Cosmology, Prabhupada found many Vedic Scholar’s translations totally useless so what ever we find must be in line with Srila Prabhupada’s teachings, he is giving ‘Sastra’ he learnt from his Guru, he is a true honest selfless ‘Sadhu’ and he is a bonafide ‘Guru’ who has done more to preach Krishna Consciousness than all previous Acharays combined.

Srila Prabhupada’s teachings ARE the combination of all the Acharays and his quotes, comments and mention of them is all we need to know. There is a life time just reading Prabhupada’s Books and hearing or reading all his lectures and morning walks, there is no need to associate with other sangas other than ISKCON

Srila Prabhupada - “Whatever is to be learned of the teachings of Srila Bhaktivinoda Thakura can be learned from our books. There is no need whatsoever for any outside instruction” Letter 73-12-25: Gurukrpa, Yasodanandana

Acyutananda – “But in the Gita, it says, “Once coming there, he never returns. He can return?”

Srila Prabhupada – “If he likes he can return”.

Guru-kripa – “How is it that one can become envious of Krishna?”

Srila Prabhupada – “You have got little independence, you can violate. Because you are part and parcel of God, God has got full independence, but you have got little independence, proportionately, because you are part and parcel, if he likes, he can return. That independence has to be accepted, little independence. We can misuse that. Krishna-bahirmukha haïä bhoga väïchä kare. That misuse is the cause of our falldown”. (Conversation, Mayapur, February 19, 1976)

Only a minority fall down from Goloka and Vaikuntha and for them the mahat-tattva is created. No jiva souls originate from an impersonal source or from some cleat sheet of consciousness as some foolishly believe and teach.

Dr. John Mize – “Did all the souls that were in the spiritual sky fall out of the spiritual sky at once or at different times, or are there any souls that are always good, they’re not foolish, they don’t fall down?”

Srila Prabhupada – “No, there are majority, 90%, they are always good. They never fall down”.”. Los Angeles, June 23, 1975

In this way, the 25% of the Spiritual Sky that is material only caters for less than 10% of the jiva tattvas who choose to leave Vaikuntha for the mahat tattva or material creation, more than 90% of jiva tattvas always ‘choose’ to remain in Vaikuntha or Goloka Vrndavana. 

Of course the many Sakti tattvas and Vishnu tattvas expansions of Krishna never fall down and many, many individuals in Goloka Vrndavan are in that category however, we are jiva tattva and can choose to remain in Vaikuntha or leave for the mahat tattva creation of Maha Vishnu

 Acyutananda: 'But in the Gita, it says, “Once coming there, he never returns.”” 

Prabhupada: But if he likes, he can return. 

Acyutananda: He can return 

Prabhupada: That independence has to be accepted, little independence. We can misuse that.… That misuse is the cause of our falldown. Room Conversation February 19, 1976 Mayapur 

Rather than placating the fall position, Srila Prabhupada refutes the no-fall position. We can fall even after returning back home, back to godhead. 

From Srila Prabhupada’s Books, letters, morning walks and classes does Prabhupada instruct us, he is the final word on ALL past Acharays, only from Prabhupada we learn everything they preach and all our comments, essays and preaching must be based on Srila Prabhupada’s teachings above all else.

What ever we find must be in line with Srila Prabhupada’s teachings, he is giving ‘Sastra’ he learnt from his Guru, he is a true honest selfless ‘Sadhu’ and he is a bonafide ‘Guru’ who has done more to preach Krishna Consciousness than all previous Acharays combined. 

Srila Prabhupada’s teachings ARE the combination of all the Acharays and his quotes, comments and mention of them is all we need to know. There is a life time just reading Prabhupada’s Books and hearing or reading all his lectures and morning walks, there is no need to associate with other sangas other than ISKCON 

Ones fall down from Vaikuntha or Goloka Vrndavana is due to free will and choice not maya, there is no material cause for ones fall down from Goloka Vrndavana 

Srila Prabhupada - ” So, even in the Vaikuntha, if I desire that ‘Why shall I serve Krishna? Why not become Krishna?’ I immediately fall down. That is natural. A servant is serving the master, but sometimes he may think that, “If I could be come the master.” They are thinking like that; they are trying to become God. That is delusion. You cannot become God. That is not possible. But he’s wrongly thinking 

Vipina Purandara - “Why doesn’t Krishna protect us from that desire? 

Srila Prabhupada - “He’s protecting. He says, “You rascal, don’t desire. Surrender unto Me.” But you are rascal; you do not do this”. 

Vipina Purandara - “Why doesn’t He save me from thinking like that? ” 

Srila Prabhupada - “That means you lose your independence. That is force, in Bengali it is said, ‘If you catch one girl or boy, ‘You love me, you love me, you love me.’ ” Is it love? “You love me, otherwise I will kill you!’ Is that love? ”So Krishna does not want to become a lover like that, on the point of revolver. ‘You love me, otherwise I shall kill you!’ That is not love; that is threatening. Love is reciprocal, voluntary, good exchange of feeling. Then there is love. Not by force; that is rape. Why one is called lover, another is called rape?” July 8, 1976 in Washington, D.C 

Srila Prabhupada was very clear on this subject - “Formerly we were with Krsna in His lila or sport” Letter to Madhudvisa Swam 1972 

Srila Prabhupada - “We have also come down from Vaikuntha some millions and millions of years ago.” - (Lecture on Bhagavad-gita on August 6, 1973) 

Srila Prabhupada - These spirit souls and all spirit souls are coming from Vaikuntha”. Letter to Jagadisa das, 1970 

Srila Prabhupada - “As living spiritual souls we are all originally Krsna conscious entities, but due to our association with matter from time immemorial, our consciousness has now become polluted by the material atmosphere.” Original Hare Krsna album 

Srila Prabhupada - ” So, even in the Vaikuntha, if I desire that ‘Why shall I serve Krishna? Why not become Krishna?’ I immediately fall down.”. July 8, 1976 in Washington, D.C 

Srila Prabhupada - “Actually, you are not conditioned (nitya-baddha). 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-caritamrta, Adi-lila 7.108–San Francisco, February 18, 1967)

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. You are ever-liberated. That, the sky is always spiritual, but it is sometimes overcrowded with cloud (Maya), this is called Maya."

Srila Prabhupada - “Actually, you are not conditioned, you only think you are, you are thinking, just like in the dream, that a tiger is eating you. But you were really never eaten by tiger because there is no tiger, it was all just a dream." (Letter to Madhudvisa Swami, Melb Australia June 1972) 

We have to realize that being separate marginal living entities (jiva-souls) also means the jiva-souls have the free will to voluntarily contribute in both the Vaikuntha planets and Goloka-Vrindavana in their own unique way that actually expands one's relationship with Krsna in an atmosphere of unknown expectations that creates mystery and arouses curiosity and intrigue. 

Without free will, how can there be genuine unique contributions of loving exchanges that can only exist in a "two-sided" reciprocal relationship? 

Srila Bhaktivinoda Thakura - “As long as the jiva-soul takes full shelter of the Supreme Lord he remains a resident of the Vaikuntha planets or Kṛṣṇaloka. But when his innate spiritual knowledge of the Lord is covered by forgetfulness, he is placed outside the transcendental realm.” (Caitanya Siksamrita, Sanmod-ana Bhasya-sloka-1) 

Srila Prabhupada - "So to go to God or Krsna 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." (Hamburg, Germany, June 22, 1974) 

This is very clear according to Srila Prabhupada, who rejects the 'impersonal Brahmajyoti origin claim that the marginal living entities (jiva-souls) are originally in a dormant (inactive) state in the impersonal brahmajyoti.

Many today in 'Hinduism' follow that misunderstanding and it appears to me, they have incorrectly used the word 'tatastha-sakti to describe this impersonal dormant origin state of the jiva, yes the jiva-soul may be in a state of inactivity however, long, long before being in that already fallen position he was with Krsna. 

Srila Prabhupada - “This material creation is the spirit soul’s dream. Actually all existence in the material world is a dream of Maha-Visnu, as the Brahma Samhita describes- 

Srila Bhaktisiddhanta Thakur - “This material world is created by the dreaming of Maha-Visnu. 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.” (SB, Canto 4 Ch 29 text 83 Purport)

Srila Prabhupada - 'The actual constitutional position of every living entity is nitya-siddha or eternally liberated, because God is eternal and His part and parcels, the living entities, they are also eternal. So that is nitya-siddha. Nitya-siddha, sädhana-siddha, krpa-siddha-there are different grades. They are all described in The Nectar of Devotion. So one can become sadhana-siddha. 

By following the rules and regulations and instructions of the spiritual master, he can also become siddha. He can become AGAIN nitya-siddha or eternally liberated. So, the Krsna consciousness movement is to make the nitya-baddhas or eternally conditioned AGAIN nitya-siddha or eternally liberated. It is a difficult task." (New York City lecture CC July 13, 1976)

Wednesday, November 5, 2014

Does past, present, and future all exist simultaneously?

Does past, present, and future all exist simultaneously?

Albert Einstein concluded in his later years that the past, present, and future all exist simultaneously

Could it be possible with Vedic understanding to understand that past present and future in the material creation is happening simultaneously from a higher dimensional viewpoint and our bodily vessel is a 'post' for the jiva to pass through the material universe or mahat tattva like one travels on the twists and turns of an already built road or pathway??

In this way our material vessel 'IS' that pathway also traversed by unlimited jivas. This is just another way of seeing the fact that ‘I am not this material body’gauragopala

Of course understanding this is not easy to comprehend. Others see this understanding from a mundane viewpoint and cannot understand

Unfortunately it is very much a reality still today that the works of the really great spirits in science, such as Albert Einstein, Richard Feynman, and Stephen Hawking, and their most fundamental conclusions about the universe, remain unappreciated, even unnoticed by the majority of scientists.

These three giants all made very similar conclusions regarding the timelessness of the Universe, yet even today the science of timelessness is overlooked.

“Time has no independent existence apart from the order of events by which we measure it.” —Albert Einstein

Excerpt from Chapter One
in The Book: Everything Forever:
Learning to See Timelessness

“You have the sight now Neo, you are looking at the world without time.” —The Oracle in The Matrix

“I have realized that the past and future are real illusions, that they exist in the present, which is what there is and all there is.”—Alan Watts

Albert Einstein and the Fabric of Time

Surprising as it may be to most non-scientists and even to some scientists, Albert Einstein concluded in his later years that the past, present, and future all exist simultaneously. In 1952, in his book Relativity, in discussing Minkowski's Space World interpretation of his theory of relativity, Einstein writes:

Since there exists in this four dimensional structure [space-time] no longer any sections which represent "now" objectively, the concepts of happening and becoming are indeed not completely suspended, but yet complicated. It appears therefore more natural to think of physical reality as a four dimensional existence, instead of, as hitherto, the evolution of a three dimensional existence.

Einstein's belief in an undivided solid reality was clear to him, so much so that he completely rejected the separation we experience as the moment of now. He believed there is no true division between past and future, there is rather a single existence.

His most descriptive testimony to this faith came when his lifelong friend Besso died. Einstein wrote a letter to Besso's family, saying that although Besso had preceded him in death it was of no consequence, "...for us physicists believe the separation between past, present, and future is only an illusion, although a convincing one."

Most everyone knows that Einstein proved that time is relative, not absolute as Newton claimed. With the proper technology, such as a very fast spaceship, one person is able to experience several days while another person simultaneously experiences only a few hours or minutes.

The same two people can meet up again, one having experienced days or even years while the other has only experienced minutes. The person in the spaceship only needs to travel near to the speed of light. The faster they travel, the slower their time will pass relative to someone planted firmly on the Earth.

If they were able to travel at the speed of light, their time would cease completely and they would only exist trapped in timelessness. Einstein could hardly believe there were physicists who didn’t believe in timelessness, and yet the wisdom of Einstein's convictions had very little impact on cosmology or science in general. The majority of physicists have been slow to give up the ordinary assumptions we make about time.

The two most highly recognized physicists since Einstein made similar conclusions and even made dramatic advances toward a timeless perspective of the universe, yet they also were unable to change the temporal mentality ingrained in the mainstream of physics and society.

Einstein was followed in history by the colorful and brilliant Richard Feynman. Feynman developed the most effective and explanatory interpretation of quantum mechanics that had yet been developed, known today as Sum over Histories.

Just as Einstein's own Relativity Theory led Einstein to reject time, Feynman’s Sum over Histories theory led him to describe time simply as a direction in space. Feynman’s theory states that the probability of an event is determined by summing together all the possible histories of that event. For example, for a particle moving from point A to B we imagine the particle traveling every possible path, curved paths, oscillating paths, squiggly paths, even backward in time and forward in time paths.

Each path has an amplitude, and when summed the vast majority of all these amplitudes add up to zero, and all that remains is the comparably few histories that abide by the laws and forces of nature. Sum over histories indicates the direction of our ordinary clock time is simply a path in space, which is more probable than the more exotic directions time might have taken otherwise.

Other worlds are just other directions in space, some less probable, some equally as probable as the one direction we experience. And some times our world represents the unlikely path. Feynman's summing of all possible histories could be described as the first timeless description of a multitude of space-time worlds all existing simultaneously.

In a recent paper entitled Cosmology From the Top Down, Professor Stephen Hawking of Cambridge writes; “Some people make a great mystery of the multi universe, or the Many-Worlds interpretation of quantum theory, but to me, these are just different expressions of the Feynman path integral.”

What is still not quite resolved in modern physics is how to properly combine Quantum theory with Einstein's Relativity Theory. It appears evident that time is purely a direction in space but how then do we explain the uncertainty of quantum mechanics?

Why does it appear that God plays dice with the world. The two theories, each having been proven by their usefulness, do of course tell the same story about this one universe, but we just haven't learned yet to hear the story right. The best modern theory going is probably the No Boundary Proposal, put fourth by Stephen Hawking and Jim Hartle.

This theory introduces a second reference of time which has been inappropriately named Imaginary time. Hawking, writes of the no boundary proposal, "The universe would be completely self contained and not affected by anything outside itself. It would neither be created nor destroyed. It would just BE."

In my book Everything Forever, and here at my website, I explain how fourth dimensional spatial directions travel through a series of independent three dimensional block-like spaces, which in science we call states, but they can also be thought of simply as patterns.

Hawking has already proposed that imaginary time can be found at right angles to ordinary time. I further explain that it is possible in an objective way to understand the universe to be like a book or a movie film. Each moment is a separate universe just like each frame of a movie or page of a book is separate.

Yet those separate states simultaneously form the larger whole of the movie or the book. Seeing each moment as a continually existing place sheds light on why particles would then travel as a quantum wave, rather than linearly from point a to point b.

This is explained better elsewhere, but if each moment of ordinary time is a solid, static, "block of now", or field of space, then time each new moment is a distinctly different universe. What we call time is a spatial direction that travels through many static three dimensional universes.

In such a model, what we call time is created purely out of space. Special directions in space travel through each static three dimensional space, therein producing a new realm of space beyond three dimensions, which we call time. The interesting quality this produces, is how the inhabitants of this fourth dimension of space travel a linear path from past to future, but the surrounding environment of each path is shifting from one pattern to the next.

This sends particles from one position in four dimensional space to the next without moving linearly. As a result, each individual observer in the fourth dimension experiences a continuous linear time, even though everything in their immediate environment is moving sequentially from place to place. Hence each temporal environment of four dimensional space is constructed relative to each independent observer.

One can imagine oneself smoothly traveling a direct and interconnected path through time, but in looking around at one's environment, one sees that all other directions of time are broken, causing particles to appear to sequentially leap from one place to another.

Paradoxically, everyone observes their own path and experience of time to be linear, while all else around them is sequential. In fact, when we explore time as a direction through many 3D spaces, we find qualities of curvature, time dilation, and spatial contraction, precisely as relativity describes those qualities within our own spacetime.

There is one quote I have found from Einstein which is more or less a contemplative mental thought about the notion of infinite spaces, which doesn't directly relate to my own approach of describing a shape to all possible spaces, but it does at least open up the subject of an infinite number of spaces to speculation. And it also shows the open minded nature of Einstein's thoughts about empty space, which some have thought were closed.

When a smaller box s is situated, relativity at rest, inside the hollow space of a larger box S, then the hollow space of s is a part of the hollow space of S, and the same "space," which contains both of them, belongs to each of the boxes. When s is in motion with respect to S, however, the concept is less simple.

One is then inclined to think that s encloses always the same space, but a variable part of the space S. It then becomes necessary to apportion to each box its particular space, not thought of as bounded, and assume that these two spaces are in motion with respect to each other...

Before one has become aware of this complication, space appears as an unbounded medium or container in which material objects swim around. But it must be remembered that there is an infinite number of spaces, which are in motion with respect to each other...

The concept of space as something existing objectively and independent of things belongs to pre-scientific thought, but not so the idea of the existence of an infinite number of spaces in motion relatively to each other. This latter idea is indeed unavoidable, but is far from having played a considerable role even in scientific thought.

I can testify that Einstein's speculations revealed here concerning infinite spaces in motion do at least carry us in the right direction in how they suggest space might have an unseen and possibly infinite content.

Similar ideas were introduced by David Bohm, who claimed there are two kinds of order in nature, what he called explicate order and implicate order. Implicate order for Bohm was a way of acknowledging how quantum mechanics reveals a hidden order where our world is influenced by the whole of all possible states. However, that order is much more visible than Bohm ever realized, as explained in part two.

Unfortunately it wasn't until Einstein died that scientists began to consider the a Many Worlds Theory in science. It's safe to say that in Einstein's time we were still getting used to the idea of the Big Bang, adjusting to the ever more visible vast sea of other galaxies, and the possibility of alien life on other planets.

The universe and reality were still primarily considered purely solid and material based. Quantum theory, which eventually led to the theory of many worlds, had not yet fully withstood the test of time. Einstein even rejected its implications, saying "God does not play dice" with the world, even as he himself established that there is more to the universe than a single evolving moment of now.

In my explorations of timelessness I reveal that ordinary space is not merely full of other empty spaces, but empty space is actually the whole of all physical realities; all the universes of the many worlds theory. Profound as it may be, if the theories I propose are correct, space is full, rather than empty.

Material things are less than the fullness of space. In fact, it may be that space must include all possibilities in order to seem empty to us.

So in summary, the universe we see is just a fragment nested in a timeless (everything) whole, rather than a single material world magically arisen above some primordial nothing. All universes exist without beginning or end in the ultimate arena of time, and each moment we experience exists forever.

What is the nature of time?

Time as you experience it is an illusion caused by your own physical senses. They force you to perceive action in certain terms, but this is not the nature of action.

The apparent boundaries between past, present and future are only illusions caused by the amount of action you can physically perceive, and so it seems to you that one moment exists and is gone forever, and the next moment comes and like the one before also disappears. everything in the universe exists at one time simultaneously.

The first words ever spoken still ring through the universe, and in your terms, the last words ever spoken have already been said. the past, present and future only appear to those who exist within three-dimensional reality.

The past exists as a series of electromagnetic connections held in the physical brain and in the nonphysical mind. These electromagnetic connections can be changed.

The future consists of a series of electromagnetic connections in the mind and brain also. In other words, the past and present are real to the same extent.

You take it for granted that present action can change the future, but present actions can also change the past. The past is no more objective or independent from the perceiver than is the present. The electromagnetic connections were largely made by the individual perceiver. The connection can be changed, and such changes are far from uncommon. These changes happen spontaneously on a subconscious basis.

The past is seldom what you remember it to be, for you have already rearranged it from the instant of any given event. The past is being constantly re-created by each individual as attitudes and associations change. This is an actual recreation, not a symbolic one. The child is indeed still within the man, but he is not the child that "was", for even the child within the man constantly changes.

Difficulties arise when such alterations do not occur automatically. Severe neurosis is often caused precisely because an individual has not changed his past.

A change of attitude, a new association, or any of innumerable other actions will automatically set up new electromagnetic connections and break others.

Every action changes every other action. Therefore, every action in your present affects actions you call past. It is possible to react in the past to an event that has not occurred, and to be influenced by your own future. it is also possible for an individual to react in the past to an event in the future, which in your terms, may never occur.

Because past, present and future exist simultaneously, there is no reason why you cannot react to an event whether or not it happens to fall within the small field of reality in which you usually observe and participate.

On a subconscious level, you react to many events that have not yet occurred as far as your ego's awareness is concerned. such reactions are carefully screened out and not admitted to consciousness. The ego finds such instances distracting and annoying, and when forced to admit their validity, will resort to the most far fetched rationalizations to explain them.

No event is predestined. Any given event can be changed not only before and during but after its occurrence.

The individual is hardly at the mercy of past events, for he changes them constantly. He is hardly at the mercy of future events, for he changes these not only before but also after their happening. An individuals future actions are not dependent upon a concrete finished past, for such a past never existed. The past is as real as the future, no more or less.

There is a part of you that is not locked within physical reality, and that part of you knows that there is only an eternal now. the part of you that knows is the whole self, your inner and outer ego (all that you are).

From within this framework you will see that see that physical time is as dreamlike as you once thought inner time was. You will discover your whole self, peeping inward and outward at the same "time", and find that all time is one time, and all divisions, illusions.- spiritual-endeavors.org/seth/andy4.htm

https://www.youtube.com/watch?annotation_id=annotation_1683208037&feature=iv&src_vid=j-u1aaltiq4&v=vrqmMoI0wks

Srila Prabhupada – “No one can see the entire universe sitting in one place. Even the most advanced scientist cannot see what is going on in other parts of the universe. Krsna gives him (Arjuna) the power to see anything he wants to see, past, present and future. Thus by the mercy of Krsna, Arjuna is able to see everything". Chapter 11, The Universal Form Bhagavad Gita as it is text 7

Every material bodily vessel in the material worlds are a container that is possessed by an individual baddha-jiva soul which is the secondary sub-conscious state of the jiva tattva only found in the mahat tattva or material creation; these material vessels used by the baddha jiva to get around in while in the mahat tattva, are always ornaments or parts and parcels of the material multiverses or mahat tattva.

Could all material vessels we dwell in therefore be always a permanent fixture within the mahat-tattva and continuously exist each step along the way within the dimensions of the space-time continuum with different baddha-jivas passing through that bodily pathway? Hard to explain and understand

The maha-tattva may appear to be re-created and annihilated (due to the journey through past, present and future) however, this is not happening by the passing of time but is rather happening through the journey of time.

Therefore from the bigger picture of seeing the past, present and future all together, ONE SEES THE MAHAT-TATTVA OR MATERIAL ENERGY AS IT REALLY IS.

So Einstein was right in these regards. Therefore, it is not surprising to understand that many baddha-jivas have experienced the exact same bodily vessel we are presently confined too.

After all, these vessels belong to Maha-Vishnu and we are experiencing His dream while ‘thinking’, we are the material gross (biological) and subtle body (ethereal) we presently possess.

By truly realizing this by the mercy of the Spiritual Master, one is instantly freed from all karmic reaction. Such realizations enable one to simply exit the subtle and gross dream bodies and most importantly the subtle ethereal body and again regain the memory of ones genuine nitya-siddha body in Vaikuntha.

Keep in mind when absolute knowledge of selfless Bhakti is realized and acted upon, all the ethereal and material bodily vessels within the mahat-tattva or material creation are not only seen as counterfeit bodies or vehicles the nitya-baddha consciousness is provided with by Maha-Vishnu, but also are ‘posts’ or ‘borrowed mundane costume-outfits’ that have been worn again and again within Maha-Vishnu’s mahat-tattva stage drama of material existence.

Therefore, an unlimited number of baddha-jivas over a period of many, many mahat-tattva creations of Maha-Vishnu have lived in material bodies that are constantly created over and over again.

The nitya-baddha sub-consciousness wears these material vessels provided by Maha-Vishnu so they can act out the already conceived drama-play according to the script (dream) and the Director Maha-Vishnu, that eternally exists always somewhere within His maha-tattva material creation.

In other words such material costumes worn by the visiting nitya-baddha sub-consciousness are always there in blue print during the present mahat-tattva material creation as well as every time the mahat-tattva is re-created by Maha-Vishnu after its annihilation. Factually it always exists in each step through the journey of time and space.

It must be clearly understood that the ‘perpetual presence’ of Goloka and Vaikuntha exists in the entire Spiritual Sky that includes the mahat-tattva.

However, within the mahat-tattva ‘material’ facet of the Spiritual Sky or Brahmajyoti, the ‘eternal presence’ is divided into the journey of past, present and future that manifests a shell or different material bodies encasing the baddha-jiva that are all perishable and decay with the movement or rather the journey of time.

This decaying effect is natural to the mahat-tattva’s ethereal (subtle) and biological (gross) material bodies and their surroundings.

Like frames in a movie canister where each frame always exists together and at the same time as a part of the over all film canister or cylinder similarly, the material ethereal and biological costumes of the mahat-tattva always exist from its birth, to youth, middle age and death from the bigger viewpoint.

Each step of the vessel or material body is like the frame in the film canister and that canister is compared to the mahat-tattva.

Just like a film is made up of frame by frame pictures, the bodily costume and their surrounding are both decorations and ornaments of the mahat-tattva and are also divided into frame by frame realities that are 'moving' within the perpetual blue-print of past, present and future of the mahat-tattva that the nitya-baddha consciousness simply passes through.

The facilities or bodily costumes and their entire pathway from birth to death, is provided by Maha-Vishnu. We are simply passengers in His material bodily creations playing out His dreams that are simultaneously our dreams. The baddha-jivas material desires cannot be fulfilled without the provisions of Maha-Vishnu.

Could it be that the present material bodily vessel we are passengers in are also available in another time and place when the mahat-tattva is again recreated or within the same mahat-tattva in a different dimension of time for other nitya-baddha sub-consciousness’s to ‘lease’ off Maha-Vishnu? Good question

Even when Arjuna was with Krsna he was afraid because he could see all past, present and future - seeing the future activity of his family and himself seems to indicate the future is already 'there' for all of us to pass through just like one traverse a road already built.

Perhaps John Lennon with his I am you, you are me LSD experience and Richard Feynman with his idea that there is only one electron in the universe over lapping space-time were thinking the same impersonal theory. The material energy that the 'individual' soul is covered by is 'one' When that covering dissolves it merges back into the mahat tattva. The material energy is 'one' where as the Spiritual energy is made up of individual living entities

I would like to understand how the one electron theory being the entire universe works, if anyone in quantum science can help me, how does one electron become two in different time zones of past, present and future and expands over trillions of years to become the expanding universe?

Richard Feynman and his colleagues were awarded the Nobel Prize in 1965 for explaining all particles can travel backward in time (This interpretation is still the explanation currently accepted today.)

Feynman then speculated that perhaps the entire universe consisted of just one electron, zigzagging back and forth in time. Imagine that out of the chaos of the original big bang only a single electron was created. Trillions of years later, this single electron would eventually encounter the cataclysm of annihilation, where it would make a U-turn and go backward in time, releasing a gamma ray in the process.

Then it would go back to the original big bang, and then perform another U-turn. The electron would then make repeated zigzag journeys back and forth, from the big bang to annihilation.

Our universe in the twenty-first century is just a time slice of this electron's journey, in which we see trillions of electrons and anti-electrons, that is, the visible universe.

As strange as this theory may appear, it explains a curious fact from the quantum theory: why all electrons are the same. Maybe the reason is that the entire universe consists of the same electron, just bouncing back and forth in time.

Feynman's notion about one single electron, and antimatter particles travelling backwards in time grew into his theory of quantum electrodynamics, which has been experimentally verified to one part in 10 billion, making it one of the most accurate theories of all time.

Could our universe really have only one electron, whizzing back and forth within timelessness to create the trillions of electrons we see at any particular "now" for our universe? Could consciousness be the same, only one consciousness travelling back and forth across time, experiencing the endless complexity of our universe from a unique perspective each time, but ultimately seeing itself complete the same journey over and over again?

Perhaps John Lennon with his I am you, you are me LSD experience and Richard Feynman were thinking about ideas that were more similar than either of them could ever have realized.

Einstein speculated, that the electron is indeed the leading player in the universe and is intimately involved with light, matter, the laws of Nature, and our lives.

The path to the answer, is simple: Reject the discrete material electron and replace it with a wave-structured electron as proposed by Schroedinger and Clifford - using a scalar-wave equation. The math and the proofs are straight-forward because scalar waves are the only possible choice.

Only two principles underlie all results. Despite this simplicity the WSM explains the origin of the natural laws, new applications in micro-physics and chips, understanding light energy exchange and lasers, plus the answers to most current paradoxes of physics. It is breathtaking to find so many results together – simply by answering Einstein’s question "What is the Electron". (Milo Wolff, Geoff Haselhurst)

The Vedas tell us there are two different universes, one called the Vaikunthas (anti-matter) where everything is alive and is never created and exists perpetually in what is known as the eternal presence of time or service to Krsna that has no past or future, just the eternal ‘NOW’ that is without decay, beginning or end and is the original home of all living entities.

The other is the material universe (matter) that we are presently trapped in by these material bodies or vessels that is created and experiences annulation and exists in the realm of past, present and future.

The material universes have two basic realities, the subtle ethereal material universe and the gross biological. The gross matter we see only takes up 4% of the material creation, which is all the planets, Moons, Suns, within all the Solar Systems and galaxies we perceive with our biological eyes and its extensions like the Hubble Telescope and the Large Hadron Collider.

The other 96% of the material universe is made up of subtle matter that cannot be perceived with gross material means like the Large Hadron Collider, Telescopes or Electron microscopes, it is only realized by pious and impious activities and is where the heavenly and hellish material subtle worlds exist that are often the material heavenly realm is mistaken as Vaikuntha the eternal kingdom of God by Buddhists, Christians, Jews and Muslims but are only a subtler realm of the material universe.

From the material point of view, all ‘matter’ is one and the individual jiva or soul can enter different bodily vessels in the material universe.

Question - I have heard that Richard Feynman has said that there is only one electron in the world! He has done it using complicated space time diagrams which show anti-electrons moving backward in time!

Can you please explain what he meant by "one electron”?

Answer -

First of all, don't confused the two separate statements:

(1) There is only one electron in the Universe

(2) an electron moving forward in time is identical as a positron moving backwards in time

Let's start with the second statement, when we use a Feyman diagramhttp://en.wikipedia.org/wiki/Feynman_dia… to describe an electron moving forwards in time, we see that it is equivalent to describing a position moving backwards in time. The two are completely indistinguishable.

The first statement that there is only one electron in the Universe has to do with the fact that there appears to be NO way to distinguish one electron from another, and when we try to look at one particular electron (i.e. collapse its wavefunction), it immediately after the collapse returns to an indeterminate state.

Every electron in the universe is exactly identical to every other electron. It's not just that we can't tell them apart, nature itself can not tell the difference (this has observable consequences in physics). Not only that, the description of a positron moving forward in time is identical to the description of an electron moving backward in time.

This led Richard P. Feynman to suggest that there is only one electron in the universe moving back and forth in time, so the reason that all electrons are indistinguishable is that they are in fact all the same electron. (I should note that Feynman did not mean this terribly seriously, but it illustrates as forcefully as anyone can that electrons are completely identical.)

So the conjecture is that in the Universe there is really only one electron. It appears only for an instant when the collapse of the wavefunction is required, then it's off to do another collapse somewhere else.

So this one electron is going around everywhere poping up where it needs to give the appearance that there are many many electrons.

The material energy that the 'individual' soul is covered by is 'one.' When that material covering dissolves it merges back into the mahat tattva or material elememts. The material energy or covering of the 'individual' jiva or soul is 'one' where as the Spiritual energy is made up of individual living entities or jivas. Everything in the material creation already exists and we simply travel on a roadway made of material energy that is already there and get that material body or pathway according to our karma and desire.

From Maha Vishnu's point of View EVERYTHING in His material universes already exists, all the good, all the bad, EVERYTHING. To be free from that we must reestablish our original relationship with Krishna - our original svarupa. Maha Vishnu knows past, present and future, that is clear but also inconceivable to us because we see things and and think 'how can anyone know what I am going to do next,' how can anyone know the future? Well, Maha Vishnu already knows EVERYTHING, this is what is meant by - 'every material vessel that we, the individual jiva, occupy already has its own pathway and already mapped out. Krishna showed Arjuna ALL past, present and future in the material universe.

https://www.youtube.com/watch?v=ehRggplMieM

God knows EVERYTHING, He knows the path of every material body, after all Maha Vishnu created this material universe - Vaikuntha is the real PERSONAL world of individuality and real freedom, freedom to eternally serve Krishna where as the material universe is impersonal meaning a whole planet may have only one soul or jiva moving through all material bodies on that planet back and forwards over past, present and future within time and space.

To be free from that, from all those material bodies we move through in the overlapping of time, we must re-establish our original relationship with Krishna in Vaikuntha where you ARE you 'spiritual' body and NOT everyone else's body as well, as may be the case in the material universe's material bodily vessels.

The ultimate realization is we are all 'individual jivas with a spiritual form that is NOT material or biological', that realization is only possible when we understand that Vaikuntha, which is beyond the material universe, is our original home, free from the material universe's temperary bodily containers and therefore, realizing you true individuality as Krishna's servant as ones original svarupa or spiritual form, this is the highest realization in the universe

Chapter 11. The Universal Form

TEXT 7

TRANSLATION

Whatever you wish to see can be seen all at once in this body. This universal form can show you all that you now desire, as well as whatever you may desire in the future. Everything is here completely.

PURPORT

No one can see the entire universe sitting in one place. Even the most advanced scientist cannot see what is going on in other parts of the universe. Krsna gives him the power to see anything he wants to see, past, present and future. Thus by the mercy of Krsna, Arjuna is able to see everything.

Tuesday, October 7, 2014

Personalism is the highest realization. The Villagers and the train - Different realizations of the absolute truth

Many years ago, the British came to India and began building a train line between Delhi and Mathura. Many simple villages on the outskirts at the time had no idea what a train looked like, so when the time had come to greet the train, the village elders would sent a young representative down to meet the train and ascertain what it is and then come back with the news of its anticipated arrival.

On the evening of its appearance, the villagers patiently and inquisitively waited in expectation and wonder of what a ‘train’ was. Eventually day turned to night and everyone in the Village became anxious and excited, knowing the train’s arrival was imminent. The fact was, no one had any inkling of what a train was. The young boy was dispatched and was told to immediately report back to the Village elder as soon as he identifies the train.

Off the young boy went in the dark and began to wait patiently. The night sky was clear and there was very little breeze in the air, he could hear the usual sounds of native animals although; even they were quite on this still moonless chilly night.

Then to the young boys surprise, out of the pitch black darkness and the still of night, he heard this thunderous extended high-pitched sound (the train whistles), being excited, he was convinced he now new what the train was. He immediately ran back to the village elders and excitedly told them,

"The train is a big sound"

Some of the elders were puzzled, but most accepted the news as final and that a train is just a sound. Still not convinced the train was just a sound, feeling puzzled, a few decided to send another young villager down to investigate this sound and if there was more to the train. The second young boy the villager elders sent down was told to wait well into the darkness of night until the sound came closer to him. Eventually, after hearing the sound many times in a mood of fear of the unknown and inquisitiveness of what a train really is, he finally saw in the distance an extremely bright light that scared him. The combination of the sound and the bright blinding light frightened him because he did not understand what he was experiencing! Being excited he rushed back to the elders proclaiming,

“The train is not only a sound but is also 'bright blinding light' as well”

Many at the village where now convinced what a train was and most where satisfied however, still a few believed there might be more to a train than an impersonal sound and light. So again they sent a third young boy to investigate. He also began to patiently wait and stay for as long as it takes. He began experiencing the sound getting louder and the light getting brighter, louder and louder the sound was becoming while at the same time the light was becoming brighter and brighter - then to his surprise, both the sound and light passed him by. To his astonishment, he discovered the source of both the sound and light, coming from the form of the train. Behind the sound and light was form, or objects like carriages that are filled with people like him, all engaging in all kinds of different activities? He ran back to the village yelling,

“The train is a form from where the sound and light emanated, where people are engaged in all kinds of activity”.

They all eventually saw the train for what it really is (Personalism) Brahman therefore is held together by form

The highest realizing is Personalism. The above painting is of Krishna and His brother Balarama whose abode Goloka-Vrindavan is beyond the impersonal light or impersonal Brahman destination of impersonalist yogis and Buddhists. There are three basic aspects of the absolute truth.

The goal of human life is to perfect ones individuality, identity, Personality by serving a bonafide Spiritual Master and again begin to re-establish ones eternal relationship with Krishna. In this way one should not foolishly attempt to extinguish ones individual identity in some nonsense ‘Its all one’ atheistic madness by only mediating on the Impersonal sound Om or the Impersonal Brahmajoyti, Nirvana or Clear Light. The complete picture of Krishna’s creation can only be realized through the favour of Krishna’s Pure Devotees.

The Jains, Buddhist, Impersonalists Yogis and Mayavadis are compared to the villager hearing the sound or only seeing the light and foolishly believing that formless impersonalism is the ‘Absolute Truth’. They are not seeing the bigger picture of what the Absolute Truth really is as described in the previous narrative about the train.

The Impersonalist Yogis, Mayavadis and Buddhists version of Brahmajyoti (Nirvana) is ONE all pervasive life force with no individuality or identity which is really atheism. Impersonalist yogis, Mayavadis and Buddhists do not believe in individual souls (jivas). They therefore believe the ultimate end of existence is to perfect their constitution by accumulating the knowledge (cit) of how to end the cycle of birth and death (karma), then merge their consciousness into the oneness of Nirvana (void or light) like rivers flow into the ocean, denying the existence of identity, individuality, personality and perpetual bodily form.

The impersonal Brahmajyoti is where individual nitya-baddha-souls (impersonalist yogis) remain dormant without having any knowledge of their original and eternal nitya-siddha bodily form. This state of suspended animation and forgetfulness is also known as Impersonalism. Even this state of inactive dreamless existence in the Brahmajoyti is temporary, although it may seem to lasts for an almost a time without end, in the face of the eternal 'prsents' in Goloka, it is only less than a moment.

They therefore cannot understand the eternal unchanging perpetual Krishna Conscious living universe (Goloka) where a blissful loving relationship exists with Krishna and His eternal associates. This Perpetual Living Universe of Lord Krishna’s is beyond the cloud cover known as the material creation or mahat-tattva. Srila Prabhupada says – “where there is light there is no darkness’.

Although the foolish rascals cannot imagine how Kṛṣṇa or God is NOT formless but has eternal form who appears just like a human being, can control the infinite and the finite, those who are pure devotees accept this, for they know that Kṛṣṇa is the Supreme Personality of Godhead. Therefore they completely surrender unto Him and engage in Kṛṣṇa consciousness, devotional service of the Lord.

There are many controversies between the impersonalists and the personalists about the Lord's appearance as a human being. But if we consult Bhagavad-gītā and Śrīmad-Bhāgavatam, the authoritative texts for understanding the science of Kṛṣṇa, then we can understand that Kṛṣṇa is the Supreme Personality of Godhead. He is not an ordinary man, although He appeared on this earth as an ordinary human. In the Śrīmad-Bhāgavatam, First Canto, First Chapter, when the sages headed by Śaunaka inquired about the activities of Kṛṣṇa, they said:

kṛtavān kila karmāṇi
saha rāmeṇa keśavaḥ
ati-martyāni bhagavān
gūḍhaḥ kapaṭa-māṇuṣaḥ

"Lord Śrī Kṛṣṇa, the Supreme Personality of Godhead, along with Balarāma, played like a human being, and so masked He performed many superhuman acts." (Bhāg. 1.1.20) The Lord's appearance as a man bewilders the foolish. No human being could perform the wonderful acts that Kṛṣṇa performed while He was present on this earth.

When Kṛṣṇa appeared before His father and mother, Vasudeva and Devakī, He appeared with four hands, but after the prayers of the parents He transformed Himself into an ordinary child. As stated in the Bhāgavatam (10.3.46), babhūva prākṛtaḥ śiśuḥ: He became just like an ordinary child, an ordinary human being. Now, here again it is indicated that the Lord's appearance as an ordinary human being is one of the features of His transcendental body. In the Eleventh Chapter of Bhagavad-gītā also it is stated that Arjuna prayed to see Kṛṣṇa's form of four hands (tenaiva rūpeṇa catur-bhujena).

After revealing this form, Kṛṣṇa, when petitioned by Arjuna, again assumed His original humanlike form (mānuṣaḿ rūpam). These different features of the Supreme Lord are certainly not those of an ordinary human being.

Some of those who deride Kṛṣṇa and who are infected with the Māyāvādī philosophy quote the following verse from the Śrīmad-Bhāgavatam (3.29.21) to prove that Kṛṣṇa is just an ordinary man. Ahaḿ sarveṣu bhūteṣu bhūtātmāvasthitaḥ sadā: "The Supreme is present in every living entity." We should better take note of this particular verse from the Vaiṣṇava ācāryas like Jīva Gosvāmī and Viśvanātha Cakravartī Ṭhākura instead of following the interpretation of unauthorized persons who deride Kṛṣṇa.

Jīva Gosvāmī, commenting on this verse, says that Kṛṣṇa, in His plenary expansion as Paramātmā, is situated in the moving and the nonmoving entities as the Supersoul, so any neophyte devotee who simply gives his attention to the arcā-mūrti, the form of the Supreme Lord in the temple, and does not respect other living entities is uselessly worshiping the form of the Lord in the temple.

There are three kinds of devotees of the Lord, and the neophyte is in the lowest stage. The neophyte devotee gives more attention to the Deity in the temple than to other devotees, so Viśvanātha Cakravartī Ṭhākura warns that this sort of mentality should be corrected.

A devotee should see that because Kṛṣṇa is present in everyone's heart as Paramātmā, every body is the embodiment or the temple of the Supreme Lord; so as one offers respect to the temple of the Lord, he should similarly properly respect each and every body in which the Paramātmā dwells. Everyone should therefore be given proper respect and should not be neglected.

There are also many impersonalists who deride temple worship. They say that since God is everywhere, why should one restrict himself to temple worship? But if God is everywhere, is He not in the temple or in the Deity?

Although the personalist and the impersonalist will fight with one another perpetually, a perfect devotee in Kṛṣṇa consciousness knows that although Kṛṣṇa is the Supreme Personality, He is all-pervading, as confirmed in the Brahma-saḿhitā.

Although His personal abode is Goloka Vṛndāvana and He is always staying there, by His different manifestations of energy and by His plenary expansion He is present everywhere in all parts of the material and spiritual creation.

Krishna's form is called sat-chit-ananda vigraha, that which is eternal and eternally blissful. It never perishes or decays.

Krishna stayed in this earth for 125 years, but he always looked like a 16yrs old boy even when He had grandchildren. He is known as 'navayuvan' (ever-fresh) 'and nihseemam' (whose beauty constantly increases).

Don't ever think God's form is perishable. Krishna confirms on Bhagavad Gita

avajānanti māḿ mūḍhā
mānuṣīḿ tanum āśritam
paraḿ bhāvam ajānanto
mama bhūta-maheśvaram

Fools deride Me when I descend in the human form. They do not know My transcendental nature as the Supreme Lord of all that be.

PURPORT

From the other explanations of the previous verses in this chapter, it is clear that the Supreme Personality of Godhead, although appearing like a human being, is not a common man. The Personality of Godhead, who conducts the creation, maintenance and annihilation of the complete cosmic manifestation, cannot be a human being.

Yet there are many foolish men who consider Kṛṣṇa to be merely a powerful man and nothing more. Actually, He is the original Supreme Personality, as is confirmed in the Brahma-saḿhitā (īśvaraḥ paramaḥ kṛṣṇaḥ); He is the Supreme Lord.

There are many īśvaras, controllers, and one appears greater than another. In the ordinary management of affairs in the material world, we find some official or director, and above him there is a secretary, and above him a minister, and above him a president. Each of them is a controller, but one is controlled by another. In the Brahma-saḿhitā it is said that Kṛṣṇa is the supreme controller; there are many controllers undoubtedly, both in the material and spiritual world, but Kṛṣṇa is the supreme controller (īśvaraḥ paramaḥ kṛṣṇaḥ). and His body is sac-cid-ānanda, nonmaterial.

Material bodies cannot perform the wonderful acts described in previous verses. His body is eternal, blissful and full of knowledge. Although He is not a common man, the foolish deride Him and consider Him to be a man. His body is called here mānuṣīm because He is acting just like a man, a friend of Arjuna's, a politician involved in the Battle of Kurukṣetra.

In so many ways He is acting just like an ordinary man, but actually His body is sac-cid-ānanda-vigraha [Bs. 5.1] — eternal bliss and knowledge absolute. This is confirmed in the Vedic language also. Sac-cid-ānanda-rūpāya kṛṣṇāya: "I offer my obeisances unto the Supreme Personality of Godhead, Kṛṣṇa, who is the eternal blissful form of knowledge." (Gopāla-tāpanī Upaniṣad 1.1)

There are other descriptions in the Vedic language also. Tam ekaḿ govindam: "You are Govinda, the pleasure of the senses and the cows." Sac-cid-ānanda-vigraham: "And Your form is transcendental, full of knowledge, bliss and eternality." (Gopāla-tāpanī Upaniṣad 1.35)

Despite the transcendental qualities of Lord Kṛṣṇa's body, its full bliss and knowledge, there are many so-called scholars and commentators of Bhagavad-gītā who deride Kṛṣṇa as an ordinary man. The scholar may be born an extraordinary man due to his previous good work, but this conception of Śrī Kṛṣṇa is due to a poor fund of knowledge.

Therefore he is called mūḍha. for only foolish persons consider Kṛṣṇa to be an ordinary human being. The foolish consider Kṛṣṇa an ordinary human being because they do not know the confidential activities of the Supreme Lord and His different energies.

They do not know that Kṛṣṇa's body is a symbol of complete knowledge and bliss, that He is the proprietor of everything that be and that He can award liberation to anyone. Because they do not know that Kṛṣṇa has so many transcendental qualifications, they deride Him.

Nor do they know that the appearance of the Supreme Personality of Godhead in this material world is a manifestation of His internal energy. He is the master of the material energy. As has been explained in several places (mama māyā duratyayā), He claims that the material energy, although very powerful, is under His control, and whoever surrenders unto Him can get out of the control of this material energy.

If a soul surrendered to Kṛṣṇa can get out of the influence of material energy, then how can the Supreme Lord, who conducts the creation, maintenance and annihilation of the whole cosmic nature, have a material body like us? So this conception of Kṛṣṇa is complete foolishness.

Foolish persons, however, cannot conceive that the Personality of Godhead, Kṛṣṇa, appearing just like an ordinary man, can be the controller of all the atoms and of the gigantic manifestation of the universal form. The biggest and the minutest are beyond their conception, so they cannot imagine that a form like that of a human being can simultaneously control the infinite and the minute.

Actually although He is controlling the infinite and the finite, He is apart from all this manifestation. It is clearly stated concerning His yogam aiśvaram, His inconceivable transcendental energy, that He can control the infinite and the finite simultaneously and that He can remain aloof from them