6.1.1— THEVEDIC COVENANT OF JAYA AND VIJAYA The Vedas are the knowledge given by Krishna (Bg. 15.15: sarvair aham eva vedyah Vedanta krid vedavid eva chaham). Therefore they are the most complete source of knowledge for mankind, and Srimad Bhagavatam is the cream of all such knowledge.
The Biblical covenant is an agreement that brings about a relationship of commitment between God and His servants, and is being observed by the followers of Islamic, Christian and Judaic theology. The Biblical covenant declares that God has expelled the inhabitants of Paradise (para-desha, or one of the Biblical goals) i.e. Adam and Eve, after they have committed a mistake. Their mistake was to disobey the Lord’s order, once they fell prey of a snake’s temptation that convinced them to eat an apple from the “forbidden tree.”
On the other hand, Vedic knowledge offers all sectors of mankind a broad literature to fully understand the Supreme Lord and His spiritual realm. The descriptions found in Srimad Bhagavatam and in other literatures left by the Six Goswamis, describe the perfect world were the Supreme Personality of Godhead Sri Krishna, lives with His eternal associates. In these descriptions we find kalpa-vrikshas or “wishing-fulfilling trees,” that fulfill the devotees wishes IN the Lord’s service. According to Vedic knowledge, we DO NOT find any ‘forbidden tree” in the spiritual world.
The only Vedic covenant—or an agreement that brings about a relationship of commitment between Krishna and His eternal nitya-mukta servants—, which describes the fall down from the Lord’s personal engagement from the threshold of Vaikunthaloka, is found only in the pastime of Jaya and Vijaya. The eternal and UNINTERRUPTED loving commitment of the Lord for His personal associates is NEVER put into questioning as occurs in the Biblical covenant. This is probed below, according to the Bhaktivedanta Purports:
SB 3.16.30: The Lord then said to His attendants, Jaya and Vijaya: “Depart this place, but fear not. All glories unto you. Though I am capable of nullifying the brahmanas' curse, I would not do so. On the contrary, it has My approval.”
BHAKTIVEDANTA PURPORT: “As explained in connection with text 26, all the incidents that took place had the approval of the Lord. Ordinarily, there is no possibility that the four sages could be so angry with the doorkeepers, nor could the Supreme Lord neglect His two doorkeepers, nor can one come back from Vaikuntha after once taking birth there. All these incidents, therefore, were designed by the Lord Himself for the sake of His pastimes in the material world. Thus He plainly says that it was done with His approval. Otherwise, it would have been impossible for inhabitants of Vaikuntha to come back to this material world simply because of a brahminical curse. The Lord especially blesses the so-called culprits: ‘All glories unto you.’ A devotee, once accepted by the Lord, can never fall down. That is the conclusion of this incident.”
SB 3.16.31: The Lord assured the two Vaikuntha inhabitants, Jaya and Vijaya: “By practicing the mystic yoga system in anger, you will be cleansed of the sin of disobeying the brahmanas and within a very short time return to Me.”
SB 3.16.32, BHAKTIVEDANTA PURPORT: “It is clear from this verse that all the incidents took place at the entrance of Vaikunthaloka. In other words, the sages were not actually within Vaikunthaloka, but were at the gate. It could be asked, ‘How could they return to the material world if they entered Vaikunthaloka?’ But factually they did not enter, and therefore they returned. There are many similar incidents where great yogis and brahmanas, by dint of their yoga practice, have gone from this material world to Vaikunthaloka —but they were not meant to stay there. They came back.”
Therefore Srila Prabhupada stressed above in his purport to SB 3.16.12: “By mistake the doormen held the sages from entering Vaikunthaloka, but because they were engaged in the transcendental service of the Lord, their annihilation was not expected by advanced devotees. The consequent conclusion was already given: “Therefore it is understood that when Jaya and Viyaja descended to this material world, they came because there was something to be done for the Supreme Personality of Godhead. Otherwise, it is a fact that no one falls from Vaikuntha (SB 7.1.35).”
Taking into consideration all above clarified, a learned aspiring Vaishnava should read the following Bhaktivedanta purport in the same light:
SB 4.20.37, BHAKTIVEDANTA PURPORT: “Because the Supreme Personality of Godhead is all-spiritual, He can descend from the spiritual sky without changing His body, and thus He is known as achyuta, or infallible. When a living entity falls down to the material world, however, he has to accept a material body, and therefore, in his material embodiment, he cannot be called achyuta. Because he falls down from his real engagement in the service of the Lord, the living entity gets a material body to suffer or try to enjoy in the miserable material conditions of life. Therefore the fallen living entity is chyuta, whereas the Lord is called achyuta. The Lord was attractive for everyone—not only the King but also the priestly order, who were very much addicted to the performance of Vedic rituals. Because the Lord is all-attractive, He is called Krishna, or "one who attracts everyone." The Lord appeared in the sacrificial arena of Maharaja Prithu as Kshirodakashayi Vishnu, who is a plenary expansion of Lord Krishna. He is the second incarnation from Kshirodakashayi Vishnu, who is the origin of material creation and who expands as Garbhodakashayi Vishnu, who then enters into each and every universe. Kshirodakashayi Vishnu is one of the purushas who control the material modes of nature.”
The statement “Because he falls down from his real engagement in the service of the Lord, the living entity gets a material body to suffer or try to enjoy in the miserable material conditions of life,” is referring to the living entity’s fall down from ITS (as a spiritual spark) constitutional engagement, which is lying within ITS constitutional identity as a spiritual spark. The Vedas proclaim that the living entities are part of the Lord’s Brahman manifestation, as His vibhinamsha or separated secundary expansions.
The above verse refers to the history of Lord Vishnu’s appearance in the sacrificial arena of Maharaja Pritu. Lord Vishnu is herein described as follows: “Because the Lord is all-attractive, He is called Krishna, or "one who attracts everyone.” As described in the verse, the jiva cannot be called achyuta. The fact is that a conditioned jiva constantly “falls down from his real engagement in the service of the Lord” while in the material world exclusively, or since the jiva —as a spiritual spark—misuses its POSITIVE FREE WILL enacted only at the tatastha-area. Thus a jiva continue utilizing its NEGATIVE FREE WILL, to reject the Lord’s all-attractive nature due to jealousy and envy from the bhouma-lila only. The conclusion is that when a jiva is in the spiritual world, he/she/it ONLY uses POSITIVE FREE WILL to perform eternal devotional service towards the Lord, “Because the Lord is all-attractive, He is called Krishna, or "one who attracts everyone." “Therefore it is understood that when Jaya and Viyaja descended to this material world, they came because there was something to be done for the Supreme Personality of Godhead. Otherwise, it is a fact that no one falls from Vaikuntha (SB 7.1.35).”
The jiva —to be concidered "alive"— is active by constitution. However, maifests in a spark-like form with the inherent spiritual body meant to be developed out of spontaneous devotion in FREE WILL.
6.2— 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.” WHEREAS Srila Prabhupada never translates the words from the transcendental lips of Sri Krishna in Bhagavad-gita in a manner, which imply that the tatastha-jiva has ever been in His personal company, then LEFT it, and then RETURNED to His association again. Sri Krishna clearly says ATTAIN, ACHIEVE, and REACH for those establishing their constitutional position as eternal servants in His direct personal service. He uses the term RETURN only when referring to those "returning" to the material world, once being there as nitya-baddha jivas. Srila Prabhupada uses the same terms as Sri Krishna does, however in English.
6.2.1— ATTAINING, ACHIEVING, OR REACHING THE “BACK TO GODHEAD” GOAL BHAGAVAD-GITA AS IT IS, 8.15
Lord Krishna Himself says:
mam upetya punar janma duhkhalayam asasvatam / napnuvanti mahatmanah samsiddhim paramam gatahmam—Me; upetya—achieving; punah—again; janma—birth; duhkha-alayam—place of miseries; asasvatam—temporary; na—never; apnuvanti—attain; maha-atmanah—the great souls; samsiddhim—perfection; paramam—ultimate; gatah—having achieved.
Translation: Lord Krishna says, “After attaining Me, the great souls, who are yogis in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection.”
Srila Prabhupada’s Purport: “Since this temporary material world is full of the miseries of birth, old age, disease and death, naturally he who achieves the highest perfection and attains the supreme planet, Krishnaloka, Goloka Vrindavan, does not wish to return.”
BHAGAVAD GITA AS IT IS, 8.16
Lord Krishna Himself says:
a-brahma-bhuvanal lokah punar avartino ’rjuna / mam upetya tu kaunteya punar janma na vidyate a-brahma-bhuvanal—up to the Brahmaloka planet; lokah—the planetary systems; punah—again; avartinah—returning; arjuna—O Arjuna; mam—unto Me; upetya—arriving; tu—but; kaunteya—O son of Kunti; punah janma—rebirth; na—never; vidyate—takes place.
Translation: Lord Krishna says, “From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place. But one who attains to My abode, O son of Kunti, never takes birth again.”
Srila Prabhupada’s Purport: “All kinds of yogis—karma, jnana, hatha, etc.—eventually have to attain devotional perfection in bhakti-yoga, or Krishna consciousness, before they can go to Krishna’s transcendental abode and never return.”
BHAGAVAD-GITA AS IT IS, 8.21
Translation: Lord Krishna says, “That which the Vedantists describe as unmanifest and infallible, that which is known as the supreme destination, that place from which, having attained it, one never returns—that is My supreme abode.”
Srila Prabhupada’s Purport: “Vedic literatures (Katha Upanishad 1.3.11) state that there is nothing superior to the abode of the Supreme Godhead and that that abode is the ultimate destination (purusham na param kinchit sa kashta parama gatih). When one attains to it, he never returns to the material world.”
BHAGAVAD GITA AS IT IS, 15.6
Lord Krishna Himself says:
na tad bhasayate suryo na shashanko na pavakah / yad gatua na nivartante tad dhama paramam mama na—not; tat—that; bhasayate—illuminates; surya—the sun; na—nor; shashankah—the moon; na—nor; pavakah—fire, electricity; yat—where; gatva—going; na—never; nivartante—they come back; tat—that; dhama—that abode; paramam—supreme; mama—My.
Translation: Lord Krishna says, “That abode of Mine is not illuminated by the sun or moon, nor by fire or electricity. Those who reach it never return to this material world.”
Srila Prabhupada’s Purport: “As long as a living entity is in this dark material world, he is in conditional life, but as soon as he reaches the spiritual sky by cutting through the false, perverted tree of this material world, he becomes liberated. Then there is no chance of his coming back here. In his conditional life the living entity considers himself to be the lord of this material world, but in his liberated state he enters into the spiritual kingdom and becomes an associate of the Supreme Lord. There he enjoys eternal bliss, eternal life, and full knowledge. One should be captivated by this information.”
SRIMAD BHAGAVATAM, 4.9.25
Sri Bhagavan Himself tells Dhruva Maharaj:
tato gantasi mat-sthanam sarve-loka-namskritam / uparishtad rishibhyas tvam yato navartante gatah tatah—thereafter; ganta asi—you will go; mat-sthanam—to My abode; sarva-loka—by all planetary systems; namah-kritam—offered obeisances; uparishtat—situated higher; rishibhyah—than the planetary systems of the rishis; tvam—you; yatah—wherefrom; na—never; avartate—will come back; gatah—having gone there.
Translation: The Personality of Godhead continued, "My dear Dhruva, after your material life in this body, you will go to My planet, which is always offered obeisances by the residents of all other planetary systems. It is situated above the planets of the seven rishis, and having gone there you will never have to come back again to this material world."
Srila Prabhupada's Purport: “In this verse the word navartate is very significant. The Lord says, 'You will not come back to this material world, for you will reachmat-sthanam, My abode.' Therefore Dhruvaloka, or the polestar, is the abode of Lord Vishnu within this material world."
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. 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.
Srila Prabhupada’s Letter to Rupanuga Dasa on August 8th, 1969:
“In further reference to your question about the form of the spirit soul of the conditioned living entity, there is a spiritual form always but it develops fully only when the living entity goes back to Vaikuntha. This form develops according to the desire of the living entity. Until this perfectional stage is reached, the form is lying dormant like the form of the tree is lying dormant in the seed.”
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). Cc. Adi, 5.22, BHAKTIVEDANTA PURPORT: “As spiritual sparks of the beams emanating from the transcendental body of the Lord, we are all permanently related with Him and equal to Him in quality. The material energy is a covering of the spiritual spark, but in the absence of that material covering, the living beings in Vaikunthaloka are NEVER forgetful of their identities; they are eternally cognizant of their relationship with God in their constitutional position of rendering transcendental loving service to the Lord.
“At this position, the yogi can think of the planet into which he wants to enter 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 descent into the material world, or to travel to higher planets in the material universe.”
Cc. Madhya 8.139, BHAKTIVEDANTA PURPORT: “Since every living entity is part and parcel of Krishna, Krishna is naturally attractive. Due to the material covering, one’s attraction for Krishna is checked. One is not usually attracted by Krishna in the material world, but as soon as one is liberated from material conditioning, he is naturally attracted. Therefore it is said in this verse, sarva-cittakarshaka: ‘Everyone is naturally attracted by Krishna.’ This attraction is within everyone’s heart, and when the heart is cleansed, that attraction is manifested (cheto-darpana-marjanam bhava-maha-davagni-nirvapanam).”
SB. 2.6.17, BHAKTIVEDANTA PURPORT: “The living entities, who are residents of the spiritual as well as the material expansions, are His marginal energy (tatastha-shakti), and they are at liberty to live in either of the energies, external or internal. Those who live within the spiritual expansion of the Lord are called liberated souls, whereas the residents of the external expansion are called the conditioned souls.”
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). THE JIVAS CONSTITUTIONALLY RELATE WITH THE LORD IN SHANTA-RASA. 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).
SB 7.1.37, Srila Prabhupada quotes Srila Madhvacharya, who says in his Tantra-sara: “The purport is that the personal associates of Lord Vishnu in Vaikunthaloka are always liberated souls. Even if sometimes cursed or blessed, they are always liberated and never contaminated by the material modes of nature. Before their liberation to Vaikunthaloka they possessed material bodies, but once they come to Vaikuntha they no longer have them. Therefore even if the associates of Lord Vishnu sometimes descend as if cursed, they are always liberated.”
SB 3.16.32, BHAKTIVEDANTA PURPORT: “Those who know that Lord Vishnu is the origin of everything, who are conversant with the process of creation and who understand that Vishnu, or Krishna, is the most worshipable object of all living entities, engage themselves in Vishnu worship as Vaishnavas. The Vedic hymns also confirm this: om tad vishnu paramam padam. The goal of life is to understand Vishnu. The Bhagavatam also confirms this elsewhere. Foolish people, not knowing that Vishnu is the supreme worshipable object, create so many worshipable objects in this material world, and therefore they fall down.”
The statement “therefore they fall down” above, refers to the tatastha-jiva’s constitutional position as part and parcels of the Lord as constitutional eternal servants of Krishna even while “in this material world.” When maya affects the jiva, it is covered by ignorance, which promotes forgetfulness. If ignorance is removed, the jiva can understand its Brahman identity, to then begin their path of self-discovery or self-realization and reveal their dormant identity as Krishna’s servants ABOVE their constitutional identity as spiritual sparks, established in shanta-rasa.
Bg. 8.14, BHAKTIVEDANTA PURPORT: “A pure devotee [WHO HAS A FULLY MANIFESTED SPIRITUAL BODY] cannot forget the Supreme Lord for a moment, and similarly the Supreme Lord cannot forget His pure devotee for a moment.”
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).
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. Cc.Madhya 8.229, BHAKTIVEDANTA PURPORT: “However, when one is spiritually situated and does not desire a gross or subtle body, he attains his original spiritual body. As confirmed by the Bhagavad-gita (4.9): tyaktva deham punar janma naiti mam eti so ’rjuna.
One is elevated to the spiritual world by the spiritual body and is situated either in Goloka Vrindavana or in another Vaikuntha planet. In the spiritual body there are no longer material desires, and one is fully satisfied by rendering service to the Supreme Personality of Godhead, Radha and Krishna. This is the platform of bhakti (hrishikena hrishikesha-sevanam bhaktir uchyate). When the spiritual body, mind and senses are completely purified, one can render service to the Supreme Personality of Godhead and His consort. In Vaikuntha the consort is Lakshmi, and in Goloka Vrindavana the consort is Srimate Radharani. In the spiritual body, free from material contamination, one can serve Radha- Krishna and Lakshmi-Narayana. When one is thus spiritually situated, he no longer thinks of his own personal sense gratification. This spiritual body is called siddha-deha, the body by which one can render transcendental service unto Radha and Krishna. The process is that of engaging the transcendental senses in loving devotional service.”
Cc. Madhya 8.200, BHAKTIVEDANTA PURPORT: “All intelligence emanates from the Supreme Personality of Godhead, the Supersoul within the heart of everyone. Non-devotees want to ask the Supreme Lord for sense gratification; therefore non-devotees come under the influence of maya, the illusory energy. A devotee, however, is directed by the Supreme Personality of Godhead and comes under the influence of yogamaya. Consequently there is a gulf of difference between statements made by a devotee and those made by a non-devotee.”