[To consider that anitya-siddha-tatastha-jiva iswillingly 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, AFTER HAVING FALLEN FROM THE TATASTHA AREA.”
To unnecessarily imagine other 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.
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.]
From the shastras we learn that there is a stone or jewel called a touchstone that can transform iron into gold. Although the touchstone turns iron into gold many times, it remains in its original condition. If such a material stone can maintain its inconceivable energy after producing volumes of gold, certainly the Supreme Personality of Godhead can remain in His original sach-chid-ananda form after creating the cosmic world. As confirmed in the Bhagavad-gita (9.10), He acts only through His different energies. Mayadhyakshena prakritih: Krishna directs the material energy, and that potency works in this material world. This is also confirmed in the Brahma-samhita (5.44):
chayeva yasya bhuvanani bibharti durga
icchanurupam api yasya cha cheshtate sa
govindam adi-purusham tam aham bhajami The durga-shakti (material energy) acts under the direction of the Supreme Personality of Godhead, and the universal creation, maintenance and destruction are being carried out by the durga-shakti. Krishna’s direction is in the background. The conclusion is that the Supreme Personality of Godhead remains as He is, even though directing His energy, which makes the diverse cosmic manifestation work so wonderfully.”
Further realization on Vaishnava siddhanta is based in the proper understanding of the three essential potencies of the Lord, antaranga, tatastha and bahiranga shaktis. Although these three potencies of Krishna are all of the same constitution, they have different FIELDS of activities.
The eternal existence of Krishna’s external potency (bahiranga-shakti) and His marginal potency (tatastha-shakti) is eternally supported by His internal potency (antaranga-shakti), and all three potencies have DIFFERENT FIELDS of activities. The activities surveyed by the internal potency are always IMMUTABLE, whereas the activities surveyed by the external potency are constantly MUTABLE. Although the existence of the external energy is eternal, it manifests at cyclic intervals known as yugas, divya-yugas, maha-kalpas, vikalpas, and kalpas.
The void or non-differentiated FIELD of activities (tatastha or viraja) of the marginal potency (tatastha-shakti) is located between the FIELDS of activities of the spiritual (antaranga-shakti) and material (bahiranga-shakti) existence. The marginal potency in itself has an indolent state of activities since its integral parts and parcels or tatastha-jivas ONLY perform ACTIVITIES when enter in contact whether with any of its surrounding FIELDS of activities.
Cc Adi 5.40: “In that spiritual sky, on the four sides of Narayana, are the second expansions of the quadruple expansions of Dvaraka.”
BHAKTIVEDANTA PURPORT: “Within the spiritual sky is a second manifestation of the quadruple forms of Dvaraka from the abode of Krishna. Among these forms, which are all spiritual and immune to the material modes, Sri Baladeva is represented as Maha-Shankarshana.
“The activities in the spiritual sky are manifested by the internal potency in pure spiritual existence. They expand in six transcendental opulences, which are all manifestations of Maha-Shankarshana, who is the ultimate reservoir and objective of all living entities. Although belonging to the marginal potency, known as jiva-shakti, the spiritual sparks known as the living entities are subjected to the conditions of material energy. It is because these sparks are related with both the internal and external potencies of the Lord that they are known as belonging to the marginal potency.”
Cc. Adi 2.96: “One who knows the real feature of Sri Krishna and His three different energies CANNOT remain ignorant about Him.”
BHAKTIVEDANTA PURPORT: “Srila Jiva Gosvami states in his Bhagavat-sandarbha (16) that by His potencies, which act in natural sequences beyond the scope of the speculative human mind, the Supreme Transcendence, the summum bonum, eternally and simultaneously exists in four transcendental features: His personality, His impersonal effulgence, particles of His potency (the living beings), and the principal cause of all causes. The Supreme Whole is compared to the sun, which also exists in four features, namely the personality of the sun-god, the glare of his glowing sphere, the sun rays inside the sun planet, and the sun’s reflections in many other objects. The ambition to corroborate the existence of the transcendental Absolute Truth by limited conjectural endeavors cannot be fulfilled, because He is beyond the scope of our limited speculative minds. In an honest search for truth, we must admit that His powers are inconceivable to our tiny brains. The exploration of space has demanded the work of the greatest scientists of the world, yet there are countless problems regarding even fundamental knowledge of the material creation that bewilder scientists who confront them. Such material knowledge is far removed from the spiritual nature, and therefore the acts and arrangements of the Absolute Truth are, beyond all doubts, inconceivable.
The primary potencies of the Absolute Truth are mentioned to be three: internal, external and marginal. By the acts of His internal potency, the Personality of Godhead in His original form exhibits the spiritual cosmic manifestations known as the Vaikunthalokas, which exist eternally, even after the destruction of the material cosmic manifestation. By His marginal potency the Lord expands Himself as living beings who are part of Him [IN A TRANSCENDENTAL SHAPE AS SPIRITUAL SPARKS], just as the sun distributes its rays in all directions. By His external potency the Lord manifests the material creation, just as the sun with its rays creates fog. The material creation is but a perverse reflection of the eternal Vaikuntha nature.
These three energies of the Absolute Truth are also described in the Vishnu Purana, where it is said that the living being is equal in quality to the internal potency, whereas the external potency is indirectly controlled by the chief cause of all causes. Maya, the illusory energy, misleads a living being [THAT IS IN ITS SPIRITUAL SPARK-SHAPE IN THE TATASTHA AREA OR VIRAJA RIVER] as fog misleads a pedestrian by blocking off the light of the sun. Although the potency of maya is inferior in quality to the marginal potency, which consists of the living beings, who are part and parcel of the Lord, it nevertheless has the power to control the living beings, just as fog can block the actions of a certain portion of the sun’s rays although it cannot cover the sun. The living beings [IN THE VIRAJA RIVER, CHOSE TO BE] covered by the illusory energy [WHICH CANNOT EVEN ENTER INTO THE VIRAJA RIVER, AND WHAT TO SPEAK OF ENTERING INTO THE SPIRITUAL WORLD] evolve in different species of life, with bodies ranging from that of an insignificant ant to that of Brahma, the constructor of the cosmos. The pradhana, the chief cause of all causes in the impersonal vision, is none other than the Supreme Lord, whom one can see face to face in the internal potency. He takes the material all-pervasive form by His inconceivable power. Although all three potencies—namely internal, external and marginal—are essentially one in the ultimate issue, they are different in action, like electric energy, which can produce both cold and heat under different conditions. The external and marginal potencies are so called under various conditions, but in the original, internal potencies there are no such conditions, nor is it possible for the conditions of the external potency to exist in the marginal, or vice versa [THOSE WHO CAN UNDERSTAND THE LAWS OF PARINAMAVADA, OR TRANSFORMATION OF THE LORD’S EVERGIES WILL CONCLUDE THAT NO ONE CAN FALL FROM KRISHNALOKA OR VAIKUNTHALOKA]. One who is able to understand the intricacies of all these energies of the Supreme Lord can no longer remain an empiric impersonalist under the influence of a poor fund of knowledge.”
4— THE ESOTERIC PHILOSOPHICAL COMPREHENSION OF “UNITY IN DIVERSITY” Cc. Madhya 1.160
Bahiranga—maya,—tine kare prema-bhakti “The spiritual potency of the Supreme PersonaIity of Godhead aIso appears in three phases —internal, marginal and externaI. These are all engaged in His devotional service in Iove.”
BHAKTIVEDANTA PURPORT: The spiritual potency of the Lord is manifested in three phases—the internal or spiritual potency, the marginal potency, which consists of the living entities, and the external potency, known as maya-shakti. We must understand that in each of these three phases the original spiritual potencies of pleasure, eternity and knowledge remain intact. When the potencies of spiritual pleasure and knowledge are both bestowed upon the conditioned souls, the conditioned souls can escape the clutches of the external potency, maya, which acts as a cover obscuring one’s spiritual identity. When freed, the living entity awakens to Krishna consciousness and engages in devotional service with love and affection.
The internal, marginal and external potencies, known as svarupa-shakti, tatastha-shakti and maya-shakti respectively, are constitutionally all engaged in the Lord’s devotional service in love. This is so since as potencies of the Lord they are constitutionally loving Him, even though maya, the presiding deity of the maya-shakti potency, and the tatastha-jivas, or the constituent members of the tatastha-shakti potency that lies in the tatastha area or Viraja, do not manifest performing activities in the personal presence of their Lord in Krishnaloka.
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.”
5— SPIRITUAL AND MUNDANE COSMOLOGY The refined revelations of the transcendental science of devotion is a gift from above, which cannot be gained from down here in the material world by any means other than Lord Nityananda’s personal grace. The subtlest revelations of all three basic energies of Sri Krishna, beginning with His internal potency (antaranga-shakti), which also unfolds as His marginal and intermediate potency (tatastha-shakti), and systematically reveals as the gross manifestation comprising His material external potency (bahiranga-shakti), involves the exclusively agency of guru-sadhu-shastra. The lacking of total faith in any of these three essential components of the transcendental science of self-realization would only reveal ignorance about Sri Krishna’s potencies and His loving relationships at all. Due to such ignorance it becomes literally impossible the practice of pure devotion through revelation.
The sincere seeker is recommended to embrace the transcendental formula of revelation through guru-sadhu-shasta, instead of the ascending process of intellectual pursuance, which consequently implies mentally concocted illusions by the conditioned living entity. The independent intellectual path of devotion (jnana-yoga) is considered polluted, when it implies mental speculative ideas, which naturally manifest as lack or realization that Sri Krishna’s external potency (bahiranga-shakti) manifesting this material world is just ILLUSORY. Krishna’s material creation is ABSOLUTELY REAL, exactly as His two other essential potencies. To assert that His external material creation is illusory due to its temporary manifestation, and ignore its eternal existence through systematic cyclic periods of manifestation, is considered Mayavada philosophy. Under the pretention that one has become a PhD or a qualified scientist from a mundane University —meaning outside Srila Prabhupada’s ISKCON University of the Soul— does not qualify such persons to tri-dimensionally depict Vedic understanding —which has to be done following the formula guru-sadhu-shastra.
A Patanavadi PhD or scientist would depict his/her understanding of the spiritual world and material cosmology, leaving aside all planes of existence of the Lord’s potencies, including the Lord’s spiritual cosmology. Patanavadis would depict a temple of Vedic understanding by exclusively including elements which accent the equal position of the spiritual realm of Krishnaloka with the Lord’s Holy Dhama in the material world. The tri-dimensional depiction of such elements as the foreground, to then depict the other planes of existence in the background explicitly implies MAYAVADA concepts of homogeneous consideration.
By neglecting the understanding of the laws of parinamavada, patanavadis misconstrue the Vedic truth about “NEVER FALLING FROM GOLOKA, HOWEVER ALWAYS FALLING FROM GOKULA —HAVING FALLEN FROM THE TATASTHA REGION."
The concept that the material creation, which although is illusory since it is temporary due to its cyclic manifestations known as yugas, divya-yugas, maha-kalpas, vikalpas, and kalpas, it is absolutely REAL when taking into consideration Vaishnava siddhanta. To consider otherwise, or to present theories which nullify its existence is mayavada philosophy in disguise, also known as patanavada. Even the least tinge of consideration that the Lord’s energies (antaranga, tatastha, and bahiranga) don’t REALLY have a TANGIBLE FIELD of action, leaving it to the seeker’s “intuition” to mentally speculate about, is considered mayavada inclination.
Whether the internal, marginal or external energies of Krishna, ALL have a LOCALIZED or particular place of EXISTENCE. All three shaktis are therefore REAL even from the point of view of their FIELD of activities and therefore EXISTENCE. The Vedas describe the spiritual world as tripad-vibhuti or occupying three quarters of the “whole” Absolute, and the material world is the final quarter or pad-vibhuti. Furthermore, the marginal or intermediate area of VOID activities EXISTS between both of them. It is known as TATASTHA area or VIRAJA RIVER, and from within this area is where the tatastha-shakti of the Lord, comprising the tatastha-jivas, DECIDES TO INTERACT whether with the spiritual or the mundane worlds. This is called the perfection of ENACTMENT of true FREE WLL. It’s simple as that.
SB 3.32.28: “Those who are averse to the Transcendence realize the Supreme Absolute Truth differently through speculative sense perception, and therefore, because of mistaken speculation, everything appears to them to be relative.”
BHAKTIVEDANTA PURPORT: “The Supreme Absolute Truth, the Personality of Godhead, is one, and He is spread everywhere by His impersonal feature. This is clearly expressed in Bhagavad-gita. Lord Krishna says, "Everything that is experienced is but an expansion of My energy." Everything is SUBSTAINED by Him, but that does NOT mean that He is IN everything. Sense perceptions, such as aural perception of the sound of a drum, visual perception of a beautiful woman, or perception of the delicious taste of a milk preparation by the tongue, all come through different senses and are therefore differently understood. Therefore sensory knowledge is divided in different categories, although actually everything is one as a manifestation of the energy of the Supreme Lord. Similarly, the energies of fire are heat and illumination, and by these two energies fire can display itself in many varieties, or in diversified sense perception. Mayavadi philosophers declare this diversity to be false. But Vaishnava philosophers do not accept the different manifestations as false; they accept them as nondifferent from the Supreme Personality of Godhead because they are a display of His diverse energies.
The philosophy that the Absolute is true and this creation is false (brahma satyam jagan mithya) is not accepted by Vaishnava philosophers. The example is given that although all that glitters is not gold, this does not mean that a glittering object is false. For example, an oyster shell appears to be golden. This appearance of golden hue is due only to the perception of the eyes, but that does not mean that the oyster shell is false. Similarly, by seeing the form of Lord Krishna one cannot understand what He actually is, but this does not mean that He is false. The form of Krishna has to be understood as it is described in the books of knowledge such as Brahma-samhita. Ishvarah paramah krishnah sach-chid-ananda-vigrahah [Bs. 5.1]: Krishna, the Supreme Personality of Godhead, has an eternal, blissful spiritual body. By our imperfect sense perception we cannot understand the form of the Lord. We have to acquire knowledge about Him. Therefore it is said here, jnanam ekam. Bhagavad-gita confirms that they are fools who, simply upon seeing Krishna, consider Him a common man. They do not know the unlimited knowledge, power and opulence of the Supreme Personality of Godhead. Material sense speculation leads to the conclusion that the Supreme is formless. It is because of such mental speculation that the conditioned soul remains in ignorance under the spell of illusory energy. The Supreme Person has to be understood by the transcendental sound vibrated by Him in Bhagavad-gita, wherein He says that there is nothing superior to Himself; the impersonal Brahman effulgence is resting on His personality. The purified, absolute vision of Bhagavad-gita is compared to the River Ganges. Ganges water is so pure that it can purify even the asses and cows. But anyone who, disregarding the pure Ganges, wishes to be purified instead by the filthy water flowing in a drain, cannot be successful. Similarly, one can successfully attain pure knowledge of the Absolute only by hearing from the pure Absolute Himself.
In this verse it is clearly said that those who are averse to the Supreme Personality of Godhead speculate with their imperfect senses about the nature of the Absolute Truth. The formless Brahman conception, however, can be received ONLY by aural reception and NOT by personal experience. Knowledge is therefore ACQUIRED by aural reception. It is confirmed in the Vedanta-sutra, shastra-yonitvat: one has to acquire pure knowledge from the authorized scriptures. So-called speculative arguments about the Absolute Truth are therefore useless. The actual identity of the living entity is his consciousness, which is ALWAYS present while the living entity is awake, dreaming or in deep sleep. Even in deep sleep, he can perceive by consciousness whether he is happy or distressed. Thus when consciousness is displayed through the medium of the subtle and gross material bodies, it is covered, but when the consciousness is purified, in Krishna consciousness, one becomes free from the entanglement of repeated birth and death.
When uncontaminated pure knowledge is uncovered from the modes of material nature, the actual identity of the living entity is discovered: he is eternally a servitor of the Supreme Personality of Godhead. The process of uncovering is like this: the rays of sunshine are luminous, and the sun itself is also luminous. In the presence of the sun, the rays illuminate just like the sun, but when the sunshine is covered by the spell of a cloud, or by maya, then darkness, the imperfection of perception, begins. Therefore, to get out of the entanglement of the spell of nescience, one has to awaken his spiritual consciousness, or Krishna consciousness, in terms of the authorized scriptures.”
SB 3.32.30: “This perfect knowledge can be achieved by a person who is already engaged in devotional service with faith, steadiness and full detachment, and who is always absorbed in thought of the Supreme. He is aloof from material association.
BHAKTIVEDANTA PURPORT” “The atheistic mystic practitioner of yoga cannot understand this perfect knowledge. Only persons who engage in the practical activities of devotional service in full Krishna consciousness can become absorbed in full samadhi. It is possible for them to SEE and UNDERSTAND the actual FACT of the entire cosmic manifestation and its cause. It is clearly stated here that this is NOT possible to understand for one who has NOT developed devotional service in FULL FAITH. The words samahitatma and samadhi are synonymous.”