5— PART TWO: ESTABLISHMENT OF THE EIGHT ESSENTIAL CONSIDERATIONS, WHICH SUPPORT THE BASIS OF THIS DISSERTATION. (Page - 85)
6—PART THREE: DELIBERATION ON EACH OF THE EIGHT ESSENTIAL PRINCIPLES THAT CONSTITUTE THE BASIS OF THIS DISSERTATION. (Page - 88)
6.1.1— THE VEDIC COVENANT OF JAYA AND VIJAYA. (Page - 93)
6.2.1— ATTAINING, ACHIEVING, OR REACHING THE “BACK TO GODHEAD” GOAL. (Page - 96)
6.3— THE NITYA-BADDHA-TATASTHA-JIVA HAS NEVER BEEN ENGAGED IN A DIRECT AND ACTIVE PERSONAL RELATIONSHIP WITH THE LORD—EITHER IN KRISHNALOKA OR THE VAIKUNTHALOKAS—, WITH A FULLY MANIFESTED SIDDHA-DEHA OR SPIRITUAL BODY. (Page - 97)
6.4— THE NITYA-BADDHA-TATASTHA-JIVA HAS A SPIRITUAL SPARK-LIKE FORM —WHICH IS CONCEALING ITS SPIRITUAL BODY IN A SEED FORM (SB. 2.6.17 / Cc. Adi 7.116). THEREFORE HAS NEVER BEEN ACTIVELY ENGAGED IN ANY DIRECT PERSONAL RELATIONSHIP WITH THE LORD IN KRISHNALOKA, OR IN A FULLY DEVELOPED STATE OF KRISHNA CONSCIOUSNESS (Cc. Adi 7.120-123). (Page - 98)
6.5— ALTHOUGH THE NITYA-BADDHA-TATASTHA-JIVA HAS NEVER BEEN IN THE DIRECT PERSONAL COMPANY OF THE LORD IN KRISHNALOKA IN A FULLY DEVELOPED STATE OF KRISHNA CONSCIOUSNESS, WHEN A TATASTHA-JIVA HAS DEVELOPED OR UNLEASHED HIS/HER/ITS SPIRITUAL BODY, STILL REMAINS IN FULL COMMAND OF HIS/HER/ITS INDIVIDUALITY AND “POSITIVE FREE WILL”—IMPLYING HIS/HER/ITS POSITIVE CHOISE TO ETERNALLY REMAIN IN KRISHNA’S ETERNAL PERSONAL RELATIONSHIP THROUGH SPONTANEOUS LOVING ENGAGEMENT (SB 6.1.34-36). (Page - 95)
6.6— THE TATASTHA-JIVA IS CONSTITUTIONALLY AN ETERNAL SERVANT OF KRISHNA, IT MANIFESTS AS HIS BRAHMAN EFFULGENCE, OR WITH A SPIRITUAL SPARK-LIKE FORM (Cc. Adi, 7.116) FOR THE PERFECT ENACTMENT OF ABSOLUTE FREE WILL, THE TATASTHA-JIVA DOES NOT CONSTITUTIONALLY ENGAGES IN A PERSONAL RELATIONSHIP WITH SRI KRISHNA, THROUGH HIS/HER/ITS FULLY MANIFESTED SPIRITUAL BODY, OR SIDDHA-DEHA. (Page - 100)
6.6.1— ESSENTIAL CONCLUSIONS FOUND IN SRILA PRABHUPADA’S TEACHINGS. (Page - 105)
6.7— A NITYA-BADDHA-TATASTHA-JIVA IS DESCRIBED AS ETERNALLY CONDITIONED SINCE IT IS BEYOND OUR POWER TO ASCERTAIN ITS BEGINNING. ETERNAL IS THAT WHICH HAS NO BEGINNING, NOR HAS AN END. ACCORDING TO GAUDIYA VAISHNAVA SIDDHANTA THE BONDAGE OF MAYA CAN BE BROKEN (Cc. Madhya, 15.167-169 / 20.144). (Page - 109)
6.8— A NITYA-SIDDHA-TATASTHA-JIVA HAVE ALREADY MANIFESTED HIS/HER/ITS SIDDHA-DEHA OR SPIRITUAL BODY. A NITYA-BADDHA-TATASTHA-JIVA IS PART AND PARCEL OF THE LORD AS A SPIRITUAL SPARK, AND CARRY A “SEED”DEHA OR A DORMANT SPIRITUAL BODY. CONSEQUENTLY, A NITYA-BADDHA-TATASTHA-JIVA INHERENTLY CARRIES A DORMANT STATE OF KRISHNA CONSCIOUSNESS. (Page - 109)
6.8.1— THE FORGETFULNESS OF THE NITYA-BADDHA-TATASTHA-JIVA IS BASED ON IGNORANCE, WHICH COVERED IT WHILE AFFECTED BY MAYA. A NITYA-SIDDHA-JIVA NEVER FORGETS THE LORD, SINCE HIS/HER “FORGETFULNESS” IS AFFECTED BY YOGAMAYA INSTEAD OF MAHAMAYA. MAYA NEVER ENTERS THE SPIRITUAL WORLD. (Page - 110)
7—PART FOUR: the mentality of service (DASYAM) is called the eternal occupational duty (SANATANA-DHARMA). ONLY TATASTHA-JIVAS FORGET THIS MENTALITY. (Page - 114)
8— PART FIVE: NITYA-BADDHA-TATASTHA-JIVAS’ DORMANT STATE OF KRISHNA CONCIOUSNESS, OR VASUDEVA CONSCIOUSNESS. (Page - 117)
9— FUNDAMENTS OF THE NITYA-BADDHAS’ POSITION. (Page - 126)
12— ELEMENTS OF PROOF THROUGH THE BHAKTIVEDANTA PURPORTS. (Page - 129)
13— CONCLUSION ABOUT THE LORD’S THREE BASIC ENERGIES: ANTARANGA, TATASTHA, AND BAHIRANGA-SHAKTIS. (Page - 133)
14— THE ULTIMATE CONCLUSION OF SRILA PRABHUPADA’S BHAKTIVEDANTA PURPORTS. (Page - 136)
15— Srila Prabhupada's Directives Of Decentralization and the MAHA-ISKCON Movement (Page - 143)
1— IMPORTANCE OF THE PROPER SIDDHANTA BY SRILA BHAKTISIDDHANTA SARASVATI PRABHUPADA Excerpts from Prakrita-Rasa Shata-Dushini:
siddhanta vihina hoile krishne citta lage na / sambandha-hinera kabhu abhidheya haya na
“Without knowledge of transcendental truth (siddhanta), no one’s heart can ever be spiritually attuned with Lord Krishna. If one lacks knowledge of his relationship with Krishna (sambandha), then the proper execution of devotional service in relationship to Him (abhidheya) is impossible.”
“One who lacks knowledge of sambandha, the relationship between Krishna and the living entities, can never attain prayojana, the supreme goal of life. One who is distracted by bogus philosophical conclusions about devotional service (ku-siddhanta) is not performing actual devotional service to Sri Krishna.”
siddhanta-alasa jana anartha to’ chade na / jade krishna bhrama kori’ krishna-seva kore na
“One who is lazy in properly understanding the Vaishnava philosophical conclusions can never become free from anarthas, the unwanted bad habits and philosophical misconceptions that impede devotional service. One who mistakes Krishna as belonging to the material plane can never render actual service to the Lord.”
2— IMPORTANCE OF THE PROPER SIDDHANTA BY SRILA A.C. BHAKTIVEDANTA SWAMI PRABHUPADA Excerpts of his eternal Bhaktivedanta Purports from Srimad Bhagavatam and Sri Chaitanya Charitamrita. (NOTE: Highlights in bold text or underline of some words, and words in capitals were added to stress meaning)
Cc. Adi 7.120: “The Mayavada philosophy is so degraded that it has taken the insignificant living entities to be the Lord, the Supreme Truth, thus covering the glory and supremacy of the Absolute Truth with monism.”
BHAKTIVEDANTA PURPORT: “Srila Bhaktivinoda Thakura comments in this connection that in all Vedic scriptures the jiva-tattva, the truth of the living entities, is mentioned to be one of the energies of the Lord. If one does not accept the living entity to be a minute, infinitesimal spark of the Supreme but equates the jiva-tattva with the Supreme Brahman or Supreme Personality of Godhead, it must be understood that his entire philosophy is based on a misunderstanding.”
Cc. Adi. 5.14 Purport: “Revealed knowledge may in the beginning be unbelievable because of our paradoxical [AMBIGUOUS] desire to verify everything with our tiny brains, but the speculative means of attaining knowledge is always imperfect. The perfect knowledge propounded in the revealed scriptures is [UNAMBIGUOUSLY] confirmed by the great acharyas, who have left ample commentations upon them; none of these acharyas has disbelieved in the shastras. One who disbelieves in the shastras is an atheist, and we should not consult an atheist, however great he may be. A staunch believer in the shastras, with all their diversities, is the right person from whom to gather real knowledge. Such knowledge may seem inconceivable in the beginning, but when put forward by the proper authority its meaning is revealed, and then one no longer has any doubts about it.”
SB. 1.9.18: “This Sri Krishna is no other than the inconceivable, original Personality of Godhead. He is the first Narayana, the supreme enjoyer. But He is moving amongst the descendants of King Vrishni just like one of us and He is bewildering us with His self-created energy.”
BHAKTIVEDANTA PURPORT: “The Vedic system of acquiring knowledge is the deductive process. The Vedic knowledge is received perfectly by disciplic succession from authorities. Such knowledge is never dogmatic, as ill conceived by less intelligent persons. The mother is the authority to verify the identity of the father. She is the authority for such confidential knowledge. Therefore, authority is not dogmatic. In the Bhagavad-gita this truth is confirmed in the Fourth Chapter (Bg. 4.2), and the perfect system of learning is to receive it from authority. The very same system is accepted universally as truth, but only the false arguer speaks against it. For example, modern spacecraft fly in the sky, and when scientists say that they travel to the other side of the moon, men believe these stories blindly because they have accepted the modern scientists as authorities. The authorities speak, and the people in general believe them. But in the case of Vedic TRUTHS, they [ASPIRANT VAISHNAVAS] have been taught not to believe. Even if they accept them they give a different interpretation. Each and every man wants a direct perception of Vedic knowledge, but foolishly they deny it. This means that the misguided man can believe one authority, the scientist, but will reject theauthority of the Vedas. The result is that people have degenerated.
SB 2.8.27: “Suta Gosvami said: Thus Shukadeva Gosvami, being invited by Maharaja Parikshit to speak on topics of the Lord Sri Krishna with the devotees, was very much pleased.”
BHAKTIVEDANTA PURPORT: “Srimad-Bhagavatam can be legitimately discussed only among the devotees of the Lord. As the Bhagavad-gita was authoritatively discussed between Lord Krishna and Arjuna (the Lord and the devotee respectively), similarly Srimad-Bhagavatam, which is the postgraduate study of the Bhagavad-gita, can also be discussed between the scholars and devotees like Shukadeva Gosvami and Maharaja Parikshit. Otherwise the real taste of the nectar cannot be relished. Shukadeva Gosvami was pleased with Maharaja Parikshit because he was not at all tired of hearing the topics of the Lord and was more and more anxious to hear them on and on with interest. Foolish interpreters unnecessarily tackle the Bhagavad-gita and Srimad-Bhagavatam when they have no access to the subject matter. There is no use in non-devotees' meddling with the two topmost Vedic literatures, and therefore Shankaracarya did not touch Srimad-Bhagavatam for commentation. In his commentation on the Bhagavad-gita, Sripada Shankaracarya accepted Lord Krishna as the Supreme Personality of Godhead, but later on he commented from the impersonalist's view. But, being conscious of his position, he did not comment on the Srimad-Bhagavatam.
Srila Shukadeva Gosvami was protected by Lord Krishna (vide Brahma-vaivarta Purana), and therefore he is known as Brahmarata, and Sriman Parikshit Maharaja was protected by Vishnu, and thus he is known as Vishnurata. As devotees of the Lord, they are ALWAYS protected by the Lord. It is clear also in this connection that a Vishnurata should hear Srimad-Bhagavatam from Brahmarata and no one else because others misrepresent the transcendental knowledge and thus spoil one's valuable time.”
SB 2.8.28: “He began to reply to the inquiries of Maharaja Parikshit by saying that the science of the Personality of Godhead was spoken first by the Lord Himself to Brahma when he was first born. Srimad-Bhagavatam is the supplementary Vedic literature, and it is just in pursuance of the Vedas.”
BHAKTIVEDANTA PURPORT: Srimad-Bhagavatam is the science of the Personality of Godhead. The impersonalist always tries to misrepresent the personal feature of the Lord, not knowing the science of this great knowledge, and Srimad-Bhagavatam is in pursuance of the Vedas and scientific knowledge of the Personality of Godhead. To learn this science one should take shelter of the representative of Sri Shukadeva and follow in the footsteps of Maharaja Parikshit without foolishly attempting to interpret, thereby committing a great offense at the feet of the Lord. The dangerous ways of interpretations by the non-devotee class of men have played havoc in understanding the Srimad-Bhagavatam, and the careful student should be always alert in this matter if he at all wants to learn the science of Godhead.
SB 2.8.29: “He also prepared himself to reply to all that King Parikshit had inquired from him. Maharaja Parikshit was the best in the dynasty of the Pandus, and thus he was able to ask the right questions from the right person.”
BHAKTIVEDANTA PURPORT: “Maharaja Parikshit asked many questions, some of them very curiously, to know things as they are, but it is not necessary for the master to answer them in the order of the disciple's inquiries, one after the other. But Shukadeva Gosvami, experienced teacher that he was, answered all the questions in a systematic way as they were received from the chain of disciplic succession. And he answered all of them without exception.”
The above verse ends Srimad Bhagavatam, Chapter Eight (Questions by King Parikshit). The next verse below starts the new chapter: Srimad Bhagavatam, Chapter Nine (Answers by Citing the Lord’s Version):
SB 2.9.1: “Sri Shukadeva Gosvami said: O King, unless one is influenced by the energy of the Supreme Personality of Godhead, there is no meaning to the relationship of the pure soul in pure consciousness with the material body. That relationship is just like a dreamer's seeing his own body working.”
BHAKTIVEDANTA PURPORT: “Maharaja Parikshit's question as to how a living entity began his material life, although he is apart from the material body and mind, is perfectly answered. The spirit soul is distinct from the material conception of his life, but he is absorbed in such a material conception because of being influenced by the external energy of the Lord, called atma-maya. This has already been explained in the First Canto in connection with Vyasadeva's realization of the Supreme Lord and His external energy. The external energy is controlled by the Lord, and the [conditioned] living entities are controlled by the external energy—by the will of the Lord. Therefore, although the living entity is purely conscious in his pure state, he is subordinate to the will of the Lord in being influenced by the external energy of the Lord. In the Bhagavad-gita (15.15) also the same thing is confirmed; the Lord is present within the heart of every living entity, and all the living entity's consciousness and forgetfulness are influenced by the Lord.
“Now the next question automatically made will be why the Lord influences the living entity to such consciousness and forgetfulness. The answer is that the Lord clearly wishes that every living entity be in his pure consciousness as a part and parcel of the Lord and thus be engaged in the loving service of the Lord as he is constitutionally made; but because the living entity is partially independent also, he may not be willing to serve the Lord, but may try to become as independent as the Lord is. All the non-devotee living entities are desirous of becoming equally as powerful as the Lord, although they are not fit to become so. The living entities are illusioned by the will of the Lord because they wanted to become like Him. Like a person who thinks of becoming a king without possessing the necessary qualification, when the living entity desires to become the Lord Himself, he is put in a condition of dreaming that he is a king. Therefore the first sinful will of the living entity is to become the Lord, and the consequent will of the Lord is that the living entity forget his factual life and thus dream of the land of utopia where he may become one like the Lord. The child cries to have the moon from the mother, and the mother gives the child a mirror to satisfy the crying and disturbing child with the reflection of the moon. Similarly, the crying child of the Lord is given over to the reflection, the material world, to lord it over as karmi and to give this up in frustration to become one with the Lord. Both these stages are dreaming illusions only. There is no necessity of tracing out the history of when the living entity desired this. But the fact is that as soon as he desired it, he was put under the control of atma-maya by the direction of the Lord. Therefore the living entity in his material condition is dreaming falsely that this is "mine" and this is "I." The dream is that the conditioned soul thinks of his material body as "I" or falsely thinks that he is the Lord and that everything in connection with that material body is "mine." Thus only in dream does the misconception of "I" and "mine" persist life after life. This continues life after life, as long as the living entity is not purely conscious of his identity as the subordinate part and parcel of the Lord.
“In his pure consciousness, however, there is no such misconceived dream, and in that pure conscious state the living entity does not forget that he is never the Lord, but that he is eternally the servitor of the Lord in transcendental love.”
Originally, all energies rest within the transcendental body of the Lord in His atmarama identity. Achieving the atmarama stage of realization has six basic stages and thirteen different degrees or neutral state of Krishna consciousness, as explained in Cc. Madya-lila 24.145 and 163 by Sri Chaitanya Mahaprabhu.
Although constitutionally Krishna conscious (SB 2.9.30, BHAKTIVEDANTA PURPORT: “Every living being is eternally related with the Personality of Godhead in one of five different transcendental humors, namely shanta, dasya, sakhya, vatsalya and madhurya.”), on the state/stage of Vasudeva consciousness proper of the top most consciousness of the Brahman identity as part and parcels of the Supreme Brahman (as the sagarbha-yogi mentioned in Cc. Madhya 24.155-156 and SB 2.2.8), the tatastha-jiva’s power of choice is absolutely and independently applied at the Viraja River. The divine will of the Lord allows the tatastha-jiva to manifest its power of choice from an absolutely VOID area/stage of existence as found on the Viraja River (Cc. Madhya 8.64 / Cc. Madhya 15.172 / Cc. Madhya 19.153 / Cc. Madhya 20.268-269 / Cc. Adi 5.41). There wouldn’t be meaning for the tatastha-jiva’s FREE WILL if hindered to engage in activities by the prearranged Supreme Will of the Lord—either as His nitya-siddha companions or His nitya-baddha fallen souls. The FREE WILL of the tatastha-jiva, once enacted at the Viraja River, promotes the POSITIVE FREE WILL practice of the Lord’s nitya-siddha associates in the spiritual world, and the POSITIVE PLUS NEGATIVE FREE WILL practice of the Lord’s nitya-baddha—thus still eternally associating with the Lord through His external energy while in the material world.
Nitya-baddha is a particular stage that the tatastha-jiva independently chose to undergo by applying its negative choice of free will. Although the tatastha-jiva manifest as a spiritual spark directly from the bodily rays of the transcendental body of the Svayan-rupam, or the Supreme Personality of Godhead, Sri Krishna, its eternal svarupa is constitutional being Krishna’s vibhinamsha expansion or a separated part and parcel of His Own Self. Thus, the constitutional position of the tatastha-jiva, either after freely engaging as nitya-siddha or nitya-baddha, is eternally to be Krishna-dasa.
MOST IMPORTANT NOTE ABOUT THE LORD'S ENERGIES
Mayavada philosophers deny the Lord's energies altogether—including Him. The Vaishnava philosophy acknowledges the various energies of the Lord. In Vaishnavism, ENERGIES originate from PERSONS. The PERSON behind the spiritual potency is KRISHNA. His spiritual energy (antaranga-shakti) pervades ALL other energies, which sprout from Him. Thus, the FIELD OF ACTIVITIES of SRI KRISHNA through His spiritual energy is the complete creation, either spiritual or material.
The person behind Krishna's external energy is MAYADEVI, and she never is in the personal presence of her Lord since she NEVER enters Krishnaloka or the Vaikunthalokas. Krishna’s external energy (bahiranga-shakti) pervades ONLY The Lord's external energy. Thus the FIELD OF ACTIVITIES of MAYADEVI is exclusively the material world.
The person behind Krishna's marginal potency or tatastha-shakti (which comprises the living entities or tatastha-jivas) is Shankarshana. This energy (tatastha-shakti) pervades the tatastha area or Viraja River, which is located between or dividing the spiritual from the material worlds. Thus the FIELD OF ACTIVITIES of Shankarshana is exclusively the marginal area between the spiritual and material worlds. It is from here that the jivas ENACT their constitutional and natural propensity to be "active" since from Krishna's body in the spiritual world they are CONSTITUTIONALLY manifested as Krishna's Brahman effulgence, in a spiritual spark identity that encloses their svuarupa or eternal spiritual bodies.
The conclusion is that the baddha-jivas NEVER were with engaged in a direct personal service with Krishna in Krishnaloka or the Vaikunthalokas. Another reason for such assertion is that Shankarshana manifest the jivas far distant from Krishnaloka, since He is the Predominating Deity of the tatastha-shakti, and thus is situated between the spiritual and material worlds.
To contemplate the theory that the antaranga-shakti and the tatastha-shakti are somehow AMALGAMATED into ONE in the spiritual world—wherefrom the tatastha-jivas then fall down to the material world is MAYAVADA philosophy. This concept leads to the erroneous consequent speculation that the external energy is NOT real in essence, due to the solid existence of the internal and marginal in only ONE Solidly AMALGAMATED FIELD OF ACTIVITIES. The incapacity to recognize the FIELD OF ACTIVITIES of the Lord's energies comprising a SEPARATED STATE OF EXISTENCE, promotes the concept of HOMOGENEOUS identity between His energies —thus evolving into MAYAVADA philosophy.
In synthesis, the Lord and His separated energies are ONE and the SAME, meaning that they have separate IDENTITIES and FIELD OF ACTIONS.
Cc. Adi-lila 5.41, BHAKTIVEDANTA PURPORT: “Shankarshana, the second expansion, is Vasudeva’s personal expansion for pastimes, and since He is the reservoir of all living entities, He is sometimes called jiva.
“The Pancharatras state that the personality of jiva called Shankarshana has emerged from Vasudeva, the supreme cause of all causes, That Pradyumna, the mind, has come from Shankarshana, and that Aniruddha, the ego, has come from Pradyumna. But one cannot say that the living entity (jiva) takes birth or is created, for such statement is against the injunction of the Vedas. As stated in the Katha Upanishad (2.18), living entities, as individual spiritual souls, can have neither birth nor death. All Vedic literature declares that all living entities are eternal. Therefore when it is said that Shankarshana is jiva, this indicates that He is the predominating Deity of the living entities.”
CC.MADHYA 20.268: “That original Personality of Godhead, named Shankarshana, first lies down in the river Viraja, which serves as a border between the material and the spiritual world. As Karanabdhishayi Vishnu, He is the original cause of the material creation.
CC.MADHYA 20.269: “The Viraja, or Causal Ocean, is the border between the spiritual and the material world. The material energy is situated on one shore of that ocean, and it cannot enter onto the other shore, which is the spiritual sky.”
The most important analysis, paraphrasing Srila Prabhupada from his purport above, is that Shankarshana first lies down in the river Viraja, which serves as a border between the material and the spiritual world, and He is the original cause of the material creation. Therefore, when it is said that Shankarshana is jiva, this indicates that He is the predominating Deity of the living entities, the CONCLUSION is that the living entities or tatastha-jivas constitute the tatastha-shakti—which is located in the tatastha area known as Viraja River—wherefrom the tatastha-jivas chose where to go for the sole purpose to enact their constitutional predisposition for activities.
Once the nitya-baddha-tatastha-jiva chooses to apply its positive free will to uncover its natural constitutional position as Krishna’s servant, thus directly engaging in a personal service to the Lord while in the material world, gradually awakens its/his/her svarupa through the chanting of the maha-mantra hare krishna. Once the stage/state of bhava-bhakti is surpassed, and finally reaches the state of prema-bhakti, its/his/her full spiritual body becomes manifest. Thus becoming svarupa-siddha-tatastha-jiva by dint of sadhana-siddhi, archana-siddhi, or kripa-siddhi, such fortunate tatastha-jiva takes birth in the womb of a like-minded nitya-siddha-tatastha-jiva in a particular universe where the Lord performs His bhouma-lila, thus fostering his final service to then render seva in the spiritual planet where its/his/her particularly fully developed rasa is most suitable. Such fortunate tatastha-jiva undergo the shastric injunctions of taking birth in the bhouma-lila of the Lord, since it has NEVER been in any previous direct engagement with the Lord. Once such fortunate tatastha-jiva enters/achieves/goes or attains for the FIRST TIME the Divine Realm of a Vaikuntha planet or Krishnaloka, NEVER leaves the Lord’s sweet personal company.
As shown below, the fact that Srila Prabhupada states that the jiva has to undergo further training in their siddha-deha (liberated spiritual body) before entering the Lord’s Realm of Krishnaloka or Vaikunthaloka, PROVES that they were NEVER there in first instance. Otherwise, there wouldn’t any need for “further training.”
KRISHNA BOOK, Chapter 28, "Releasing Nanda Maharaja from the Clutches of Varuna."
BHAKTIVEDANTA PURPORT: “All conditioned souls under the impression of the bodily concept are working according to their particular types of body. These activities are creating their future conditional life. Because they have very little information of the spiritual world, they do not generally take to spiritual activities, which are called bhakti-yoga. Those who successfully practice bhakti-yoga, after giving up this present body, go directly to the spiritual world and become situated in one of the Vaikuntha planets. The inhabitants of Vrindavan are all pure devotees. Their destination after quitting the body is Krishnaloka. They even surpass the Vaikunthas. The fact is that those who are always engaged in Krishna consciousness and mature, pure devotional service are given the chance, after death, to GAIN Krishna’s association in the universes within the material world. Krishna’s pastimes are continually going on, either in this universe or in another universe. Just as the sun globe is passing through many places across this earthly planet, so Krishna-lila or the transcendental advent and pastimes of Krishna, are also going on continually, either in this or other universes. The mature devotees, who have completely executed Krishna consciousness, are immediately transferred to the universe where Krishna is appearing. In that universe the devotees get their FIRST opportunity to associate with Krishna PERSONALLY and DIRECTLY. The training goes on, as we see in the Vrindavan-lila of Krishna WITHIN this planet. Krishna therefore revealed the actual feature of the Vaikuntha planets so that the inhabitants of Vrindavan could know their destination."
PATH OF PERFECTION, Chapter 8, “Failure and Success in Yoga.”
BHAKTIVEDANTA PURPORT: “Through bhakti, pure devotion to Krishna, we can leave the association of Maya and be promoted to the eternal association of Krishna. Some of the gopas, Krishna’s friends, are eternal associates, and others are promoted to that eternal position. If only the eternal associates of Krishna can play with Him and others cannot, then what is the meaning of becoming Krishna conscious? We can also become eternal associates of Krishna through pious deeds executed in many, many lives. Actually, in the Vrindavana manifest in this material world, the associates of Krishna are mainly conditioned living entities who have been promoted to the perfect stage of Krishna consciousness. Thus promoted, they are first of all allowed to see Krishna on the planet where Krishna's pastimes are being enacted. After this, they are promoted to the transcendental Goloka Vrindavana in the spiritual sky.”