Jiva-tattva as it is


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To all dear god brothers/sisters and nephews/nieces, who somehow or other are not directly involved in MAHA-ISKCON – the Inclusive Society for Krishna Consciousness:
If we all honestly accept Srila Prabhupada as a very special shakti-avesha-avatara, who is empowered to reawaken the Gaura/golden age, the consequent thought is that nobody else could organize and lead a spiritual institution like him. To bestow pristine transparent enlightenment, and overcome darkness in the realm of anarchy, the grey area in the way back to godhead has to be particularly conformed. The grey area between the dark material world and the pristine spiritual world, conforming safe performance of all kinds of devotional activities, is already established by Srila Prabhupada under the Gaudiya Vaishnava denomination known as ISKCON, also known as the “Inclusive” Society for Krishna Consciousness or Maha-ISKCON.

Those gifted with transcendental intelligence will concede that, regardless of past handicaps, the ISKCON society engulfs all devotional attitudes to conform a “True Spiritual House Where Everybody Could Actually Live.” Such designation for Srila Prabhupada’s dearest institution should not be taken as mere sentimentalism, since follows a rational conclusion consequent of accepting him as a shakti-avesha-avatara. Only under this understanding is that we invite all aspirant and pure Vaishnavas everywhere, to either reactivate or activate their alliance with Srila Prabhupada’s ISKCON through his already established systematic process to reawaken Krishna consciousness in everyone’s heart, as unambiguously presented in his Bhaktivedanta Purports.

A.C. Bhaktivedanta Swami Prabhupada founded ISKCON as a different institution from the one founded by his dearest gurudeva Srila Bhaktisiddhanta Sarasvati Thakura Prabhupada, known as Gaudiya Math. The reason is simple: Srila Prabhupada envisioned a total different point of approach to present the same teachings of Sri Chaitanya Mahaprabhu (gaura-vani pracharine) throughout the whole world. To fulfill the orders of Srila Bhaktisiddhanta Prabhupada requesting him to preach, publish and distribute books in the English language, Srila A.C. Bhaktivedanta Swami Prabhupada had to found another institution. Therefore Srila Prabhupada’s ISKCON is the manifestation of his guru’s desire.

Therefore all sincere students and followers of Shakti Avesha Avatara Srila Prabhupada, who, due to specific circumstances, have opened separated sub-branches of Srila Prabhupada’s ISKCON are kindly, and most humbly requested to deeply consider joining his Maha-ISKCON movement. The reason to accomplish such goal is that SAA Srila Prabhupada has systematically and thoroughly established unambiguous directives about cooperative efforts to establish Krishna consciousness throughout the whole world, by means of his eternal Bhaktivedanta Purports. Therefore, as a shakti-avesha-avatara he is empowered to unfold the most dynamic institution in the whole material universe.

There is plenty evidence of Srila Prabhupada’s desire to UNITE all Vaishnava sampradayas. Therefore it is the duty of all his duly initiated sincere disciples to join his ISKCON movement, since such goal could well be accomplished once his ISKCON institution becomes fully HOMOGENEOUS—either philosophically and managerially. All parties should maintain their particular identities, however under the flag of Srila Prabhupada’s ISKCON society, and the general managerial directives of the ISKCON-GBC —as expressed on his Directives of Decentralization. This would further establish the practical application of Lord Gauranga’s eternal principle of UNITY IN DIVERSE based on His philosophy of achintya-bhedabheda-tattva. After doing so, the whole world could become Vaikuntha—as he has declared.
Srila Prabhupada is known as a true parivrajakacharya or world acharya, also known as Jagat Guru, not only because he lovingly embraced the worst of mankind known as shuniavadis, nirvisheshis, brahmavadis, mayavadis or patanavadis; moreover since through his specific instructions in his Bhaktivedanta Purports is forever initiating newcomers into his ISKCON movement (The Inclusive Society for Krishna Consciousness, or Maha-ISKCON). All intelligent aspirant Vaishnavas would consider our humble plea. Kindly accept this warm invitation to actively participate on this unique special event.

Bowing down to the lotus feet of all readers, I beg to remain their eternal servant in SAA Srila Prabhupada and the Vaishnava’s seva,

Sadhudasa Anudasa

(Sri Mayapur Dhama, 3rd February 2010 - The appearance day of Srila Bhaktisiddhanta Sarasvati Thakura Prabhupada)

Thus end Chapter Three, entitled Jiva-Tattva Siddhanta, of Jiva-Tattva As It Is.

15— Srila Prabhupada's MAHA-ISKCON Movement is based on his Directives of Decentralization


22 December, 1972

Los Angeles

My dear Karandhara,
Please accept my blessings. I am in due receipt of your dated December 11, 1972, and I have noted the contents with care...

...Regarding your points about taxation, corporate status, etc., I have heard from Jayatirtha you want to make big plan for centralization of management, taxes, monies, corporate status, bookkeeping, credit, like that. I do not at all approve of such plan. Do not centralize anything. Each temple must remain independent and self-sufficient. That was my plan from the very beginning, why you are thinking otherwise? Once before you wanted to do something centralizing with your GBC meeting, and if I did not interfere the whole thing would have been killed. Do not think in this way of big corporation, big credits, centralization—these are all nonsense proposals. Only thing I wanted was that books printing and distribution should be centralized, therefore I appointed you and Bali Mardan to do it. Otherwise, management, everything, should be done locally by local men. Accounts must be kept, things must be in order and lawfully done, but that should be each temple's concern, not yours. Krishna Consciousness Movement is for training men to be independently thoughtful and competent in all types of departments of knowledge and action, not for making bureaucracy. Once there is bureaucracy the whole thing will be spoiled. There must be always individual striving and work and responsibility, competitive spirit, not that one shall dominate and distribute benefits to the others and they do nothing but beg from you and you provide. No. Never mind there may be botheration to register each centre, take tax certificate each, become separate corporations in each state. That will train men how to do these things, and they shall develop reliability and responsibility, that is the point. I am little observing now, especially in your country, that our men are losing their enthusiasm for spreading on our programs of Krishna Consciousness movement. Otherwise, why so many letters of problems are coming, dissatisfied? That is not a very good sign. The whole problem is they are not following the regulative principles, that I can detect. Without this, enthusiasm will be lacking. Even mechanically following, and if he gets gradually understanding from the class, he will come to the point of spontaneous enthusiasm. This spontaneous loving devotional service is not so easy matter, but if one simply sticks strictly to the rules and regulations, like rising early, chanting 16 rounds, chanting gayatri, keeping always clean—then his enthusiasm will grow more and more, and if there is also patience and determination, one day he will come to the platform of spontaneous devotion, then his life will be perfect. All of this I have told you in Nectar of Devotion. So I do not think the leaders are themselves following nor they are seeing the others are following strictly. That must be rectified at once. Each centre remain independent, that's all right, but the president and other officers must themselves follow and see the others are following the regulative principles carefully, and giving them good instruction so they may understand nicely why this tapasya is necessary. And GBC and Sannyasis will travel and see the officers are doing this, and if they observe anything lowering of the standard, they must reform and advise, or if there is some discrepancy I shall remove it. Of course, if new men are coming, they may not be expected immediately to take to our regulative principles cent-per-cent. Therefore we should not be so anxious to induce them to live in the temple. Anyone who lives in the temple must agree to follow the rules and regulations without fail. So if some new man moves in with us he may become discouraged if he is forced in this way. Therefore let them live outside and become gradually convinced in the class why they should accept some austerity, then they will live with us out of their own accord and follow nicely everything. It is very difficult to give up very quickly so many bad habits as you have got in your country, so educate them gradually, first with chanting, and do not be so much anxious to count up so many numbers of new devotees, if such devotees go away later being too early forced. I want to see a few sincere devotees, not many false devotees or pretenders.

So my point is that the regulative principles must be followed by everyone. Otherwise their enthusiasm dwindles and they again think of sex and become restless, and so many problems are there. There is some symptom of missing the point. The point is to be engaged in doing something for Krishna, never mind what is that job, but being so engaged in doing something very much satisfying to the devotee that he remains always enthusiastic. He will automatically follow the regulative principles because they are part of his occupational duty—by applying them practically as his occupational duty, he realizes the happy result of regulative principles. So the future of this Krishna Consciousness movement is very bright, so long the managers remain vigilant that 16 rounds are being chanted by everyone without fail, that they are all rising before four morning, attending mangal arati—our leaders shall be careful not to kill the spirit of enthusiastic service, which is individual and spontaneous and voluntary. They should try always to generate some atmosphere of fresh challenge to the devotees, so that they will agree enthusiastically to rise and meet it. That is the art of management: to draw out spontaneous loving spirit of sacrificing some energy for Krishna. But where are so many expert managers? All of us should become expert managers and preachers. We should not be very much after comforts and become complacent or self-contented. There must be always some tapasya, strictly observing the regulative principles—Krishna Consciousness movement must be always a challenge, a great achievement to be gained by voluntary desire to do it, and that will keep it healthy. So you big managers now try to train up more and more some competent preachers and managers like yourselves. Forget this centralizing and bureaucracy.

Hoping this meets you in good health.

Your ever well-wisher,

A.C. Bhaktivedanta Swami



1—A Mukta-jiva Never Falls from Goloka —A Baddha-jiva Always Falls from Gokula, after Having Fallen fom Viraja-nadi. (Pg. 145)

2— Analysis of The Liberation of Sarvabauma Bhattacharya, (Pg. 146)

3— Conclusion, (Pg. 156)

4— The Esoteric Philosophical Comprehension of “Unity In Diversity,” (Pg. 157)

5— Spiritual and Mundane Cosmology, (Pg. 158)

6 Prasadam for Transcendental Thought, (Pg. 161)



1— A Mukta-jiva NEVER fallS from GOLOKA – a baddha-jiva ALWAYS fallS from GOKULA, AFTER HAVING FALLEN FROM VIRAJA-NADI

To consider that a nitya-siddha-tatastha-jiva is willingly or forcibly abandoning the direct personal engagement with the Lord in Krishnaloka or the Vaikunthalokas is considered worst than Mayavada philosophy.

To concede that the direct personal service of the nitya-siddhas parikaras of the Lord, never fall down from Goloka Vrindavana in Krishnaloka or any of the Vaikunthalokas, is the Vaishnava siddhanta. Furthermore, to concede that the direct personal service of the nitya-baddha-tatastha-jivas of the Lord always fall down from Gokula Vrindavana in bhouma-vrindavana—or the transcendental realm (Holy Dhama) located within this mundane realm—, is Vaishnava siddhanta.

The understanding of the above delineated principles harmonizes the paradox of “falling” and “not falling” from the Lord’s realm; since they synthesize the apparent long expressions of ambiguity found in Srila Prabhupada’s glorious Bhaktivedanta Purports— provided they are read under the Vaishnava philosophical context of “NEVER falling from GOLOKA” and “ALWAYS falling from GOKULA.”

To unnecessarily imagine others meanings for the unambiguous Bhaktivedanta Purports is matter of “sub-conscious dreams” that influence the mind. When the mind is under the influence of false ego, one cannot differentiate between SPIRITUAL REALITY and TEMPORARY REALITY. Thus the material world —which is a REAL since is one of Krishna’s eternal energies that manifests in cyclic intervals— seems unreal or just as a dream. Nonetheless, a dream is real when taking into consideration its impressions in our emotional subtle body. The material world is temporary as well as the conditioning of the jiva is also temporary, since it’ll surely end. Nonetheless, this world is a temporary reality, as a shadow is the subtlest extension of the solid reality of the person wherefrom it springs from. Therefore the jivas’ entanglement is considered as a dream-like existence, when compared to the eternal identity of the soul. Any length of “time” within the temporary REALITY of this world, when in contrast with the principle of eternity of the soul, is like the illusory effect of a person’s shadow. To deny a person’s shadow REALITY is to neglect his/His presence.

We feel confident that aspirant Vaishnavas who have distracted themselves from the light of the Bhagavatam offered through the eternal Bhaktivedanta Purports, after having temporarily embraced the patanavada theory may soon boldly declare that: IN VAISHNAVISM, THE PATANAVADA CONCEPTION ONLY APPLIES TO “FALLING DOWN” FROM GOKULA VRINDAVANA —NEVER FROM GOLOKA VRINDAVANA OF KRISHNALOKA.
The following analysis was written in May 4th, 1998 (a day before Pandava-ekadashi), and was edited on 3rd January 2010 (the holy appearance day of Srila Bhaktisiddhanta Sarasvati Thakura) to be part of Tatastha-Shakti-Tattva As It Is.
The underlined original words and text quotes between brackets—although seemingly bold and impertinent—are added in bold text with whole humility, aiming to accent the intrinsic philosophical understanding already expressed in the eternally glorious Bhaktivedanta Purports.

2— ANALYSIS OF The Liberation of Sarvabauma Bhattacharya
Cc. Madhya. 6. Text 154 (through Text 171):
vishnu-shaktih para prokta / kshetra-jnakhya tatha para

avidya-karma-samjnanya / tritiya shaktir ishyate
“‘The internal potency [antaranga-shakti] of the Supreme Lord, Vishnu, is spiritual, as verified by the shastras. There is another spiritual potency, known as kshetra-jna, or the living entity [tatastha-shakti]. The third potency, which is known as nescience [maya or bahiranga-shakti], makes the living entity godless and fills him with fruitive activity.



In the Bhagavad-gita, in Sri Krisha’s discourse on the kshetra and the kshetra-jna, it is clearly stated that the kshetra-jna is the living entity, who [only] knows his field of activities. The living entities in the material world are forgetful of their eternal relationship with the Supreme Personality of Godhead [thus proving inferior to the Lord since: 1) they can choose to became conditioned, which the Lord never does, and 2) they forget their constitutional relationship (sambhanda-jnana) with Him who is their source, whereas he never forgets them. Only when the conditioned jivas become knowledgeable of the Lord and His unlimited personal field of activities, they may surrender and serve Him (abhideya-jnana), thus achieving the perfection of life (prayojana-jnana)]. This forgetfulness is called avidya, or nescience. The avidya-shakti, the avidya potency of the material world, provokes fruitive activity [since there is no fruitive activity in the spiritual world]. This is due to their rebellious attitude toward the Lord [once the tatastha-jiva exclusively executes its non-differentiated capacity of free will while is located at the tatastha area or Viraja River; thus independently using its inherent POSITIVE and NEGATIVE free will capacity of choice to enter the maya-shakti on its own —thus exercising its negative free will from this area of absolute non-differentiation—, or enter the spiritual world by exercising its positive free will proper of its inherent svarupa-shakti.

Furthermore, once the conditioned jivas manifested false ego, having independently chosen to enter the maya-shakti directly from their place of UNmanifested activity while in the tatastha-shakti of the Viraja area, they become envious of the Lord since maya promotes such, and their rebellious attitude is constantly exercised even in His personal presence when He mercifully comes to deliver them by performing His pastimes in the material world (bhouma-lila)]. Although this avidya-shakti (material energy, or nescience) is also an energy of the Supreme Personality of Godhead, it is especially intended to keep the living entities in a state of forgetfulness [thus providing the baddha-jiva with mundane intelligence to use its constitutional minute independence of separate existence as a spiritual spark, and neglects the Vaishnava process of self-realization that awakens its constitutional however dormant propensity to live in loving union with its source, the Lord. Therefore, the loving union with their Lord eternally withholds the tatastha-jiva’s individuality, to always exercise their eternal positive free will]. Thus although the living entities are constitutionally spiritual, they come under the influence of the potency of nescience. How this happens is described in the following verse.
Cc. Madhya. 6.155

yaya kshetra-jna-shaktih / veshtita nripa sarva-ga

samsara-tapan akhilan / avapnoty atra santatan


“‘O King, the kshetra-jna-shakti is the living entity [thus designated due to its eternal individuality, or capacity to withhold its negative and positive free will while in the material world, or the capacity to withhold its/his/her positive free will once in the personal company with their Lord in Krishnaloka or any of the Vaikunthalokas]. Although he has the facility to live in either the material or spiritual world [due to its small independent capacity of executing positive and negative choices, while located in the intermediate area known as tatastha or viraja, or particularly while in the very presence of the Lord in His bhouma-lila], he suffers the threefold miseries of material existence because he is influenced by the avidya potency, which covers his constitutional position. [The tatastha-jiva is NOT eternally independent. Only while in the tatastha area the jiva is ACTUALLY totally independent to chose where to go. After having executed its NEGATIVE free will from the perfect non-differentiated (viraja) area of choice, “it” (the spiritual spark) consequently becomes dependent of the bahiranga-shakti, although belonging to the antaranga-shakti by dint of the inherent spiritual body proper of the jiva’s svarupa-shakti. Once the tatastha-jiva unfolds its/his/her eternal svarupa, which is concealed in a dormant state while in its CONSTITUTIONAL shape as spiritual spark, by dint of entering the spiritual world —either from the tatastha area or from the material world after having overcome the baddha stage— such jiva conforms the jiva’s inherent status as nitya-siddha, to freely practice its/his/her loving POSITIVE free will eternally in the spiritual world.]

Cc. Madhya. 6.156

taya tirohitatvac cha / shaktih kshetra-jna-samjnita

sarva-bhuteshu bhu-pala / taratamyena vartate
“‘This living entity, covered by the influence of nescience, exists in different forms in the material condition. O King, he is thus proportionately freed from the influence of material energy, to a greater or lesser degree.’

The material energy acts on the living entity in different degrees, according to how he acquires the association of the three modes of material nature. There are 8,400,000 species of life, some inferior, some superior and some mediocre. The gradations of the bodies are calculated according to the covering of material energy. In the lower categories—including aquatics, trees, plants, insects, birds and so forth—spiritual consciousness is almost nonexistent. In the mediocre category—the human form of life—spiritual consciousness is comparatively awakened. In the superior life forms, spiritual consciousness is fully awakened. Then the living entity understands his real position and tries to escape the influence of material energy by developing Krishna consciousness.

Cc. Madhya. 6.157

hladini sandhini samvit / tvayy eka sarva-samshraye

hlada-tapa-kari mishra / tvayi no guna-varjite

“’The Supreme Personality of Godhead is sach-chid-ananda-vigraha. This means that He originally has three potencies—the pleasure potency [hladini-shakti], the potency of eternality [sandhini-shakti] and the potency of knowledge [samvit-shakti]. Together these are called the chit potency, and they are present in full in the Supreme Lord. For the living entities, who are part and parcel of the Lord, the pleasure potency in the material world is sometimes displeasing and sometimes mixed. This is not the case with the Supreme Personality of Godhead because He is not under the influence of the material energy or its modes.’

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