'Srila Prabhupada says in Krishna Book: Ch. 20, Description of Autumn;

“The brahmajyoti–spiritual effulgence–is just like the sunshine; as the sunshine is full of molecular shining particles, so the brahmajyoti is full of minute portions of the Supreme Personality of Godhead. Out of that unlimited expansion of minute portions of the Supreme Lord, some are covered by the influence of material nature, whereas others are free.”

Sri Isopanishad Text 16 "The sun and its rays are one and the same qualitatively. Similarly, the Lord and the living entities are one and the same in quality. The sun is one, but the molecules of the sun's rays are innumerable. The sun's rays constitute part of the sun, and the sun and its rays conjointly constitute the complete sun. Within the sun itself resides the sun-god, and similarly within the supreme spiritual planet, Goloka Vrndavana, from which the brahmajyoti effulgence is emanating, resides the eternal Lord, as verified by Brahma-samhita:

"I worship Govinda, the primeval Lord, the first progenitor, who is tending the cows, fulfilling all desires in abodes filled with spiritual gems, surrounded by millions of wish-fulfilling trees, always served with great reverence and affection by hundreds of thousands of Laksmis, or goddesses of fortune." (Bs. 5.29)

Brahman and the Brahmajyoti is held together by form Krishna is the supreme Vigraha and all of His marginal potency are perpetually sat-cit-ananda-vigraha.

The Brahman or Brahmajyoti is the eternal unending reality of sat, cit, ananda, all embodied in vigraha (eternity knowledge, bliss embodied in form).

"It is not possible to be disconnected, but it is possible to be covered". – Srila Prabhupda - Srimad Bhagavatam commentary to 3.25.13, Bombay, April, 1974

"Upon attaining the goal of the Supreme Soul, He serves in his own personal luster and color and in his own personal form of bliss. At that time, the jiva again attains his imperishable form, completely uncovered and free from impediment". - Pada-ratnavali commentary to Srimad Bhagavatam 8.24.48

In the purport on this verse it is further states: - 

‘Therefore the purpose of human life is to purify oneself of this contamination so that one can regain his spiritual form and not undergo this cycle of birth and death. The recommended process of decontamination is devotional service to the Lord. There are various processes for self-realization, such as karma, jñāna and yoga, but none of them is equal to the process of devotional service - The living entity should become purified and regain his svarūpa, his original identity

Srila Prabhupadas comments on this verse is -

“The word varṇam refers to the luster of one's original identity. The original luster of gold or silver is brilliant. Similarly, the original luster of the living being, who is part of the sac-cid-ānanda-vigraha [Bs. 5.1], is the luster of ānanda, or pleasure. Ānandamayo bhyāsāt. Every living entity has the right to become ānandamaya, joyful, because he is part of the sac-cid-ānanda-vigraha [Bs. 5.1], Kṛṣṇa. Why should the living being be put into tribulation because of dirty contamination by the material modes of nature? The living entity should become purified and regain his svarūpa, his original identity” Srimad Bhagavatam 8.24.48

Comment - It is therefore impossible for the Impersonal feature of Brahman to exist as an independent effulgence because factually that effulgence IS the individual nitya-siddha devotees that surround Krishna.  

Only in the external realm does ones forgetfulness of Krishna cause the Impersonal Brahman or Brahmajyoti to exists, just as the absents of light is the cause of darkness

In this way we find that the nitya-baddha consciousness or lower self, can appear as an atomic ray or particle of non-differentiated character. This Impersonal condition can never exist in the real Personal Brahman or Personal Brahmajyoti where Krishna and His devotees individually reside just as darkness cannot exist in the presents of light. The living beings in their full potential or nitya-siddhas, are Krishna’s separated parts always and have always had an original Krishna Conscious form without orgin.

The marginal living entities have inherited a minute proportion of Krishna's qualities (form, personality, individuality and identity that is eternal with no beginning and no end); therefore, the nitya-siddha svarupa body is an embodiment of awareness of service to Krishna, the perceiver, egoism, the enjoyer, the thinker, and the doer.

The constitutional distinction between Krishna and the marginal living entities is that Krishna is Almighty, while the marginal living entities are His eternal servants as their perpetual nitya-siddha body, that is, if they always remember Krishna and simultaneously their original source or 'svarupa body' they serve Krishna as. When they forget, they ‘consciously’ (not physically in their eternal nitya-siddha body) enter the impermanent illusionary dream world of the maha-tattva which is facilitated by the dreaming Maha Vishnu. This is because they also dreaming. 

"Actually, we are not fallen. We cannot be fallen. But . . . we have simply created a situation. We have not created a situation. Krsna has given us a situation. Because we wanted to imitate Krsna, so Krsna has given an opportunity: 'All right. Imitate'. . . So this situation, our contact with matter, is just like dream. Actually, we are not fallen. Therefore, because we are not fallen, at any moment we can revive our Krsna consciousness. . . we can break this material connection at any moment as soon as we come to the point of Krsna conscious. . . We can simply give up that illusory condition at any moment. At any moment. . . This is the position. We are not fallen. We are thinking fallen. So we have to give up this nonsense thinking. Then we are liberated." - Bhagavatam lecture in Tokyo, April 20, 1972.

The nitya baddha aspect of the tatastha ‘s’akti outside of the active devotional Vaikunthas are bodiless and DO resemble a spark, or ray of living atoms or molecules within the impersonal feature of creation, that includes the mahat-tattva.

The mahat-tattva and the Impersonal aspect of the Brahmajyoti is a place of self gratification and exist in an Impersonal corner of the Spiritual Sky or Brahmajyoti. It is there one can ignore Krishna as there Lord and Master for an almost eternity if they desire. Nevertheless because of the minute nature of the dreaming nitya-baddha secondary conscious extension of the marginal living entity, they can always again choose to look towards the spiritual creation where the full eternal potential of their marginal identity eternally exists as nitya-siddha svarupa.

These is why he living entity is known as tatastha s’akti because they can remain in Vaikunha or ‘consciously’ enter the mahat-tattva and the Impersonal brahmajyoti

The marginal living entity can also foolishly continue to ‘desire or dream’ non Krishna conscious thoughts that direct them towards the material creation as their nitya-baddha consciousness. Such a bodiless consciousness existing outside of Goloka and Vaikuntha, takes shelter of ethereal and biological impermanent vessels that are the decorative ornaments of the mahat-tattva.

The first and foremost features of the marginal living entities full individual bodily identity is ones indisputable nitya-siddha-svarupa identity and body which is the uninterrupted and the innovative constitutional condition of the living entity. In this way the jiva or jiva tatastha is represented fully as their perpetual nitya-siddha body in Goloka or Vaikuntha.

In this way the quotes Jappa Jim has given refers to the nitya-baddha lower conscious condition of the marginal living entity which is disposed to Maha-Vishnu's dreaming maha-tattva creation and to the Impersonal aspect of the Brahmajyoti that is in-between Vaikuntha and the mahat-tattva.

This less significant conscious characteristic of the jiva tatastha known as the nitya-baddha consciousness can manifest due to the free will each living entity is provided with in Goloka and Vaikuntha by Lord Krishna. They can therefore choose to remain serving Krishna as their unending nitya-siddha-svarupa body founded in the eternal present, in an atmosphere beyond mundane time, space and its Impersonal appearance where each nitya-baddha consciousness resembles a sparks or ray of effulgence that is only possible and prevalent outside the personal active devotional realm of Goloka Vrndavana and Vaikuntha, where they can take shelter of ethereal and biological vessels within the dreams of Maha-Vishnu.

Even though that choice maybe made, their genuine ceaseless svarupa body remains eternal founded in Goloka or Vaikuntha. In this way only their non Krishna conscious desires, thoughts and dreams find shelter and an avenue for expression within the dreams of Maha-Vishnu, which is His maha-tattva creation.

From there the dreaming nitya-baddha conscious division of the jiva-tatastha, the living entity can further devolve to the impersonal aspect of the Brahmajyoti that exists outside Maha-Vishnu’s dreaming mahat-tattva creation that separates the mahat-tattva from Vaikuntha.

Until the jiva tatastha chooses to wake up from their nitya-baddha dreaming consciousness and again attain the shelter of their own continuous full expression of the ‘self’ (their endless ‘svarupa’ body that is ceaselessly fully dependant and selflessly serving Krishna), they are prone to be defeated by Maya again and again. The nitya-baddha’s being defeated by Maya remain under the influence of Her three modes within the three world of the mahat-tattva. Therefore the rule of Impersonalism only applies to the nitya-baddha secondary consciousness aspect of the jiva tatastha’s and never ones eternal svarupa body.

The atomic conscious nitya-baddha secondary feature of the marginal living entity appears out of Maha-Vishnu’s like rays emanating from effulgence. Originally this effulgence of individual souls (bodiless nitya-baddha consciousnesses) have been expelled from Vaikuntha to take their place within the dreams of Maha-Vishnu so that when He glances over the mahat- tattva, He  impregnate them within His visualization of Mahat-tattva creation. It is within the mahat-tattva that the jiva-tatastha can pursue their non-Krishna conscious desires.

Being in close relationship to Maya, these living entities, manifesting as their secondary dreaming nitya-baddha feature, see the boundless variegatedness of the mahat-tattva and the various bodily vessels they can choose to possess. Such containers (material bodies) have all the characteristics for living entity to seek pleasure however; such vehicles are temporary and decay due to the eternal present being divided into past, present and future.