2.1—UNAMBIGUOUS DESCRIPTION ON HOW TO ENTER THE SPIRITUAL WORLD WITH A SPIRITUAL BODY, WHEREFROM ONE DOES NEVER RETURN TO THE MATERIAL WORLD The inquisitive reader is strongly recommended to read, and carefully study this particular and long Bhaktivedanta Purport found in Chaitanya Charitamrita, Adi-lila Chapter Five – The Glories of Nityananda Balarama. The whole chapter gives detail information about life in the Vaikunthalokas, and how one can enter the spiritual world after leaving the material body, to never return again to the material world in a material body, thus proving that a nitya-baddha-jiva NEVER WAS IN VAIKUNTHALOKA, since reaching there NOBODY FALLS DOWN again into this material world.
Cc. Adi 5.22, BHAKTIVEDANTA PURPORT:
The bestial civilization of eating, sleeping, fearing and sense-gratifying has misled modern man into forgetting how powerful a soul he has. As we have already described, the soul is a spiritual spark many, many times more illuminating, dazzling and powerful than the sun, moon or electricity. Human life is spoiled when man does not realize his real identity with his soul. Lord Chaitanya appeared with Lord Nityananda to save man from this type of misleading civilization.
Srimad-Bhagavatam also describes how yogis can travel to all the planets in the universe. When the vital force is lifted to the cerebellum, there is every chance that this force will burst out from the eyes, nose, ears, etc., as these are places that are known as the seventh orbit of the vital force. But the yogis can block these holes by complete suspension of air. The yogi then concentrates the vital force in the middle position, that is, between the eyebrows. At this position, the yogi can think of the planet to which he wants to go after leaving the body. He can then decide whether he wants to go to the abode of Krishna in the transcendental Vaikunthas, from which he will not be required to descend into the material world, or to travel to higher planets in the material universe. The perfect yogi is at liberty to do either.
For the perfect yogi who has attained success in the method of leaving his body in perfect consciousness, transferring from one planet to another is as easy as an ordinary man’s walking to the grocery store. As already discussed, the material body is just a covering of the spiritual soul. Mind and intelligence are the undercoverings, and the gross body of earth, water, air and so on is the overcoating of the soul. As such, any advanced soul who has realized himself by the yogic process, who knows the relationship between matter and spirit, can leave the GROSS DRESS OF THE SOUL in perfect order and as he desires. By the grace of God, we have complete freedom. Because the Lord is kind to us, we can live anywhere—either in the spiritual sky or in the material sky, upon whichever planet we desire. However, misuse of this freedom causes one to fall down into the material world and suffer the threefold miseries of conditioned life. The living of a miserable life in the material world by dint of the soul’s choice is nicely illustrated by Milton in Paradise Lost. Similarly, by choice the soul can regain paradise and return home, back to Godhead.
The above statement “Similarly, by choice the soul can regain paradise and return home, back to Godhead,” should be read within the context already expressed in the course of this dissertation. It is already PROVEN that Sri Krishna and Srila Prabhupada use the perfect Sanskrit grammatical expression to define attaining, reaching, gaining, entering, or going to the spiritual world; whereas use the Sanskrit expression retun, or come back to a material existence (Bg. 8.15-16 / Bg. 8.21 / Bg. 15.6 / SB. 4.9.25).
One should always remember that nitya-sidhas as Srila Prabhupada are always “seen” everything ULTIMATELY and “originally” linked to its source, or Sri Krishna in Goloka Vrindavana of the spiritual world, thus the use of the term “back to Godhead.”
Cc. Adi 5.22, BHAKTIVEDANTA PURPORT (Continuation from the same purport above):
Materialists who perform yajnas, or great sacrifices, are comparatively better than grosser materialists who do not know anything beyond laboratories and test tubes. The advanced materialists who perform such sacrifices can reach the planet called Vaishvanara, a fiery planet similar to the sun. On this planet, which is situated on the way to Brahmaloka, the topmost planet in the universe, such an advanced materialist can free himself from all traces of vice and its effects. When such a materialist is purified, he can rise to the orbit of the pole star (Dhruvaloka). Within this orbit, which is called the Shishumara-chakra, are situated the Aditya-lokas and the Vaikuntha planet within this universe.
A purified materialist who has performed many sacrifices, undergone severe penances and given the major portion of his wealth in charity can reach such planets as Dhruvaloka, and if he becomes still more qualified there, he can penetrate still higher orbits and pass through the navel of the universe to reach the planet Maharloka, where sages like Bhrigu Muni live. In Maharloka one can live even to the time of the partial annihilation of the universe. This annihilation begins when Anantadeva, from the lowest position in the universe, produces a great blazing fire. The heat of this fire reaches even Maharloka, and then the residents of Maharloka travel to Brahmaloka, which exists for twice the duration of parardha time.
In Brahmaloka there is an unlimited number of airplanes that are controlled not by yantra (machine) but by mantra (psychic action). Because of the existence of the mind and intelligence on Brahmaloka, its residents have feelings of happiness and distress, but there is no cause of lamentation from old age, death, fear or distress. They feel sympathy, however, for the suffering living beings who are consumed in the fire of annihilation. The residents of Brahmaloka do not have gross material bodies to change at death, but they transform their subtle bodies into spiritual bodies and thus ENTER the spiritual sky. The residents of Brahmaloka can attain perfection in three different ways. Virtuous persons who reach Brahmaloka by dint of their pious work become masters of various planets after the resurrection of Brahma, those who have worshiped Garbhodakashayi Vishnu are liberated with Brahma, and those who are pure devotees of the Personality of Godhead at once push through the covering of the universe and ENTER the spiritual sky.
The numberless universes exist together in foam-like clusters, and so only some of them are surrounded by the water of the Causal Ocean. When agitated by the glance of Karanodakashayi Vishnu, material nature produces the total elements, which are eight in number and which gradually evolve from finer to gross. A part of ego is the sky, a part of which is air, a part of which is fire, a part of which is water, a part of which is earth. Thus one universe inflates to an area of four billion miles in diameter. A yogi who desires gradual liberation must penetrate all the different coverings of the universe, including the subtle coverings of the three qualitative modes of material nature. One who does this NEVER has to return to this mortal world.
According to Shukadeva Gosvami, the above description of the material and spiritual skies is NEITHER IMAGINARY NOR UTOPIAN[LIKE IN A “SUB-CONSCIOUS” STATE OR DREAM]. The actual FACTS are recorded in the Vedic hymns, and Lord Vasudeva disclosed them to Lord Brahma when Brahma satisfied Him. One can achieve the perfection of life only when he has a definite idea of Vaikuntha and the Supreme Godhead. One should always think about and describe the Supreme Personality of Godhead, for this is recommended in both the Bhagavad-gita and the Bhagavata Purana, which are two authorized commentaries upon the Vedas. Lord Chaitanya has made all these subject matters easier for the fallen people of this age to accept, and Sri Chaitanya-charitamrita has therefore presented them for the easy understanding of all concerned.
The paradoxical existence of GOLOKA VRINDAVANA of the spiritual world (Krishnaloka), with its EQUAL spiritual identity located within the REALITY of this material world (Bhouma-lila), known as GOKULA VRINDAVANA, has bewildered conditioned living entities since time immemorial. The Mayavada philosophy found ground within Vaishnava philosophy through the Patanavada proposal, while the eternal UNAMBIGUOUS Bhaktivedanta Purports of Shakti Avesha Avatara A.C. Bhaktivedanta Swami Srila Prabhupada were read under the AMBIGUOUS proposal that a living entity eternally engaged in the personal “eternal” service with Sri Krishna in Krishnaloka falls down to this material world due to envy. Although there is plenty UNAMBIGUOUS information on the contrary, patanavadis were not able to differentiate between the spiritual nature of the Lord’s pastimes within the material creation.
Although most propounders of the Patanavada ku-siddhanta are extremely intellectually active, after failing to accept Jiva-Tattva as it is, they consequently failed to recognize the basic rules of the esoteric principle of Guru-Tattva, after avoiding associating with other sadhus or senior Vaishnavas within the same philosophical school of Vaishnavism. Thus pursuing degrees on PhD, patanavadis humbly submitted and accepted instructions from unqualified professors (sikshsa-gurus) at mundane Universities.
It seems inconceivable to the author of this compilation, that such intelligent aspirant and respected Vaishnavas were able to misconceive Srila Prabhupada’s purports, when the MOST simple understanding that a living entity ONLY falls down from the direct personal company of Sri Krishna while He is performing His transcendental pastimes WITHIN THIS MATERIAL WORLD in the TRANSCENDENTAL HOLY DHAMA of bhouma-vrindavana is so simple to grasp.
The Biblical “Original Sin” theory was misconstrued within Vaishnavism through tinged interpretations of Srila Prabhupada’s UNAMBIGUOUS purports. Srila Prabhupada is always “seeing” things from the Absolute platform, and patanavadis have concluded that his purports expressing the falling down of the living entity is from Krishnaloka, when actually ONLY occurs from Krishna’s bhouma-lila. When the same purports—which use to bewilder patanavada followers—are read under the light that: GOLOKA Vrindavana of Krishnaloka, and the GOKULA Vrindavana of the Holy Dhama in bhouma-vrindavana are the SAME and DIFFERENT at the same time, the philosophical principles of “achintya-bhedabheda-prakasha“ or the inconceivable simultaneous existence of distinction and non-distinction, will surely unfold in front of them.
3— EXPLANATORY BASIS ABOUT THE IMPORTANCE OF THIS DISSERTATION ON JIVA-TATTVA SIDDHANTA WHEREAS Srila Prabhupada establishes on his Founding Document for ISKCON - Constitution of Association: Clause 3. The objectives for which the Society is being established are:
(A) To educate the greater human society in the techniques of spiritual life as the basis for a balanced psychic and biological development, and thereby achieve for the first time in human society a real peace and unity among the contending forces in the world today. (M) To invoke the quality of goodness particularly in every member of the Society, individually by the process of Diksha and by establishing one in the status of a Brahmin (good and intelligent man) on the basis of truthfulness, knowledge and faith in the transcendental service of the Lord.
WHEREAS Srila Prabhupada’s statement above “To educate the greater human society in the techniques of spiritual life as the basis for a balanced psychic and biological development,” explicitly addresses present society’s need to become aware of the varnashrama-dharma system; where learned brahmanas (educators) qualified in the techniques of spiritual life, can offer and maintain an emotional balance amongst all varnas through their personal example in family life (through biological reproduction, since brahmanas will supposedly beget good progeny), and philosophical understanding—thus establishing emotional and social equilibrium, whether within ISKCON and/or society at large.
WHEREAS “Sri Chaitanya Mahaprabhu’s mission, this Krishna consciousness movement, is trying to elevate shudras to the brahmana platform so that they will know the real goal of life (SB 5.14.31).”
WHEREAS Srila Prabhupada’s statement above “and thereby achieve for the first time in human society a real peace and unity among the contending forces in the world today.” explicitly addresses his identity as a shakti-avesha-avatara in the world today, who will establish through his ISKCON mission, real peace and unity for the first time among the contending forces of society—via its Brahminical class.
WHEREAS Srila Prabhupada’s statement on his Constitution of Association: Clause 3. Item M, is meant to invoke in every ISKCON member—through diksha and training “on the basis of truthfulness, knowledge and faith in the transcendental service of the Lord”—, all these exclusive brahminical qualities, explicitly addressed that ISKCON is constituted as a brahminical society.
WHEREAS Srila Prabhupada established ISKCON as a school of brahmanas, is also declared on his Bhaktivedanta purport to SB. 10.8.6: “The Supreme Personality of Godhead, Krishna, says in Bhagavad-gita (4.13), chatur-varnyam maya shrishtam guna-karma-vibhagashah: the four varnas—brahmana, kshatriya, vaishya and shudra—must be present in society. The brahmanas are required for the guidance of the whole society. If there is no such institution as varnashrama-dharma and if human society has no such guide as the brahmanas, human society will be hellish. In Kali-yuga, especially at the present moment, there is no such thing as a real brahmana, and therefore society is in a chaotic condition. Formerly there were qualified brahmanas, but at present, although there are certainly persons who think themselves brahmanas, they actually have no ability to guide society. The Krishna consciousness movement is therefore very much eager to reintroduce the varnashrama system into human society so that those who are bewildered or less intelligent will be able to take guidance from qualified brahmanas.
WHEREAS brahminical societies abide by different particular philosophical parameters —relating to the specific tastes (rasas) of their propounders—, to be recognized in the same school of though (sampradaya), all of them must maintain the philosophical identity (siddhanta), which accordingly identify them as holding the same goal or Ultimate Truth (tattva).
WHEREAS Vaishnava brahminical societies belonging to any of the four recognized sampradayas (established by the acharyas: Ramanuja, Madhva, Vishnuswami, Nimbarka) have their own particular means and goals to adhere to their personal service towards the Supreme Personality of Godhead, all of them identify the Supreme Lord as Lord Krishna, Vishnu or Narayana—thus establishing their differences based on rasa, never on tattva.
WHEREAS all Vaishnava brahminical societies belonging to any of the four recognized sampradayas, adhere to the same siddhanta of jiva-tattva; while taking into consideration that the nitya-baddha-tatastha-jiva has NEVER been directly engaged in the personal company of the Supreme Lord by means of holding a spiritual body or siddha-deha—as the nitya-siddha-tatastha-jiva has in a fully developed transcendental form in the spiritual realm of Krishnaloka or any of the Vaikuntha planets.
WHEREAS a Vaishnava brahminical society as intended by Srila Prabhupada of his ISKCON society, which according to his own statements is meant “To educate the greater human society in the techniques of spiritual life as the basis for a balanced psychic and biological development, and thereby achieve for the first time in human society a real peace and unity among the contending forces in the world today,” is at the moment presenting two different siddhantas regarding the personal association with Sri Krishna, the Supreme Personality of Godhead, or the Lord of Krishnaloka, regarding jiva-tattva.
WHEREAS the Vaishnava brahminical society within ISKCON is either divided, or ambivalent regarding jiva-tattva—by means of educating through the ambiguous GBC PRESS book “Our Constitutional Position,” that a nitya-baddha-tatastha-jiva HAS FALLEN DOWN from the direct engagement and personal company of the Supreme Lord, even after holding a spiritual body or siddha-deha—as the nitya-siddha-tatastha-jiva or nitya-mukta-jiva has in Krishnaloka or the Vaikuntha planets—thus being detrimental to our personalistic Vaishnava-brahminical education, and while doing so also differing on the categorical statements of all other sampradayas regarding jiva-tattva.
WHEREAS all Vaishnava brahminical societies belonging to any of the four recognized sampradayas, adhere to the same siddhanta of jiva-tattva, that a nitya-baddha-jiva NEVER falls down from a direct engagement in the personal company of the Lord in Krishnaloka or any Vaikuntha planet, and although they adhere to the Biblical covenant pronouncing Adam & Eve’s ORIGINAL SIN, they observe it from a different perspective—as the fall down from heavenly planets only—, which is totally different from the one supported through the ambiguous GBC PRESS book “Our Constitutional Position.”
WHEREAS the Vedic covenant of Jaya and Vijaya is accepted by all Vaishnava brahminical societies, it is understood that their falling down from Vaikunthaloka to this world is for the Lord’s particular lila. Therefore, such pastime is NOT to be confused with the nitya-baddhas’ FALL DOWN from a direct and active personal engagement with the Lord, while He also performs His particular bhouma-lila.
4— PART ONE
ESTABLISHMENT OF THE EIGHT ESSENTIAL PRINCIPLES, WHICH CONSTITUTE THE BASIS OF THIS DISSERTATION
4.1— THOSE WHO ARE NITYA-SIDDHA-TATASTHA-JIVAS HAVE ALWAYS BEEN ACTIVELY ENGAGED IN A DIRECT PERSONAL RELATIONSHIP WITH SRI KRISHNA. THEY ARE HIS ETERNAL ASSOCIATES AND ENJOY TRANSCENDENTAL BLISS SERVING SRI KRISHNA THROUGH THEIR ALREADY ESTABLISHED SIDDHA-DEHA OR SPIRITUAL BODY (Cc. Madhya 22.11). THEREFORE NITYA-SIDDHA-TATASTHA-JIVAS NEVER FALL DOWN FROM BEEN ACTIVELY ENGAGED IN A DIRECT PERSONAL RELATIONSHIP WITH THE LORD AS HIS ETERNAL COMPANIONS IN KRISHNALOKA OR THE VAIKUNTHALOKA PLANETS. NITYA-SIDDHAS ETERNALLY REMAIN ENGAGED IN A DIRECT AND ACTIVE PERSONAL RELATIONSHIP WITH THEIR LORD (SB. 10.2.33).
4.2— APART FROM THE NITYA-SIDDHA-TATASTHA-JIVAS, THE NITYA-BADDHA-TATASTHA-JIVAS HAVE ALWAYS BEEN ADVERSE TO ACTIVELY ENGAGE IN A DIRECT PERSONAL RELATIONSHIP WITH THE LORD. NITYA-BADDHAS HAD BEEN PERPETUALLY CONDITIONED IN THE MATERIAL WORLD AND SUBJETED TO THE TRIBULATIONS OF MATERIAL BODIES (Cc. Madhya 22.12). THEREFORE NITYA-BADDHA-TATASTHA-JIVAS HAD NEVER BEEN ACTIVELY ENGAGED IN A DIRECT PERSONAL RELATIONSHIP WITH THE LORD IN KRISHNALOKA OR THE VAIKUNTHALOKA PLANETS, AS THE NITYA-SIDDHA-TATASTHA-JIVAS. NITYA-BADDHAS HAVE TO “ATTAIN, REACH, OR ACHIEVE” A DIRECT AND ACTIVE PERSONAL RELATIONSHIP WITH THEIR LORD, TO AVOID “RETURNING” TO TAKE BIRTH IN A MATERIAL BODY “AGAIN.” [Sri Krishna's OWN words in BG, SB, and Srila Prabhupada's OWN purports to these verses expressing to "ATTAIN""REACH""ACHIEVE" when referring to the jiva’s ENTERING the spiritual world and NOT to "GO BACK". Notice that Sri Krishna ONLY refers as "GOING BACK" or "RETURNING" ONLY to the material world. (Bg. 8.15-16 / Bg. 8.21 / Bg. 15.6 / SB 4.9.25 )]
4.3— 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. AS SEPARATED PART AND PARCEL (VIBHINNAMSHA) OF THE LORD, THE NITYA-BADDHA’S INHERENT KRISHNA CONSCIOUSNESS —AS CONSTITUTIONAL KRISHNA’S SERVANT WITH A SPIRITUAL BODY OR SIDDHA-DEHA— IS ETERNALLY IMBIBED WITHIN THE TATASTHA-JIVA IN A SEED-DEHA OR SEED FORM (letter to Rupanuga Dasa on August 8th, 1969).
THEREFORE, TO MANIFEST A PERFECT ENACTMENT OF ABSOLUTE FREE WILL—COMPRISING NEGATIVE AND POSITIVE CHOISES—THE TATASTHA-JIVA EXECUTES ITS WILLPOWER FROM AN ABSOLUTE NEUTRAL PLATFORM (VIRAJA). THIS PLATFORM IS INTERMEDIATE BETWEEN THE SPIRITUAL AND MATERIAL REALMS (SB. 2.6.17 / CC. ADI. 2.103).
4.4— 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). TO ACCEPT THAT A TATASTHA-JIVA HAS FULL COMMAND OF ITS INDEPENDENCE AND FREE WILL IN KRISHNALOKA, IMPLYING ITS NEGATIVE CHOISE OF FREE WILL —WHICH GRANTS ITS LEAVE FROM KRISHNA’S ALL-ATTACTIVE FORM, AND DIRECT PERSONAL ASSOCIATION AT THE JIVA’S INDEPENDENT WILL—, IS MAYAVADA PHILOSOPHY (ALSO KNOWN AS PATANAVADA).
4.5— 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). THEREFORE THE TATASTHA-JIVA WILLFULLY BECOMES ATTACHED TO SRI KRISHNA’S ALL-ATTACTIVE FORM, AND DIRECT PERSONAL ASSOCIATION, THROUGH EXERCISING HIS/HER/ITS POSITIVE FREE WILL CONSTANTLY —LOVINGLY TIED BY THE ETERNAL ROPES OF PREMA.
4.6— ALTHOUGH 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.
ACCORDING TO THE RULES OF PARINAMAVADA (TRANSFORMATION OF THE LORD’S ENERGIES–Cc. Adi 7.120-123) THE TATASTHA-JIVA (VIBHINAMSHA) MANIFESTS AS A MINUTE SPIRITUAL SPARK TO THEN ENGAGE IN ACTIVITY. KRISHNA’S PRIMARY AND SECONDARY (SVAMSHA) EXPANSIONS ARE UNLIMITED VISHNU-TATTVA, AND THE JIVAS ARE INFINITESIMAL (ANU) EXPANSIONS (Cc. Madhya 20.165-233). SVAMSHA EXPANSIONS ARE ALWAYS LINKED TO THE LORD AND ARE ACTIVE THROUGH THEIR TRANSCENDENTAL BODIES, WHEREAS THE JIVAS CONSTITUTIONALLY MANIFEST IN NEUTRALITY (SHANTA-RASA), THEREFORE SEPARATED FROM THE LORD AND INFERIOR IN QUALITIES.
THEREFORE THE TATASTHA-JIVA ENACTS ITS FREE WILL TO THEN ENGAGE IN ACTIVITIES FROM A SPECIFIC LOCATION OF THE TATASTHA-SHAKTI, WHICH CONSTITUTES THE MARGINAL AREA DIVIDING THE SPIRITUAL FROM THE MATERIAL WORLD —AND IS FAR DISTANT FROM KRISHNALOKA OR THE VAIKUNTHALOKAS.