The dreaming Maha-Vishnu

                                         

The effulgence seen from the viewpoint of the mahat-tattva emanating from the Vaikunthas can also be the nitya-baddha conscious sparks or seeds entering the mahat-tattva and awaiting for Maha-Vishnu to give such ‘nitya-baddha sparks of consciousness’ bodily form. In this way the tranferral condition of consciousness is not the dormant tatastha conscious state achived after liberation from the mahat-tattva, achieved by those yogis who still deny they have a genuine transcendental body from whence they are dreaming their material existence and Impersonal escape from.  

The bodiless conscious condition that firsts enters the mahat-tattva in the shape of a seed or living spark, is full of dreams and desires to exploit the material creation yet has no body to fulfil those desires in until Maha-Vishnu plants them in the mahat-tattva (providing an ethereal vessels for the nitya-baddha consciousness to get around within His material creation - mahat-tattva) when he glances over the material creation. Therefore after first ‘sub-consciously’ leaving ones perpetual svarupa body in Goloka or Vaikuntha, the nitya-baddha dreaming conscious condition version of the ‘self’ passes through the intermediate state of existence (tatastha) that exists as a transitional zone between Vaikuntha and the mahat-tattva without any bodily form, awaiting for Maha-Vishnu to give reality and form to ones dreams.    

This secondary sub-conscious nitya-baddha version of the self manifests when one chooses to no longer remain Krishna Conscious.  

It is important to understand that the word marginal or subsidiary means all living entities or nitya-siddha-svarupa devotees, are Krishna’s secondary creation that is His surrounding Brahmajyoti effulgence or creation. The effulgence or marginal potency or energy emanating/surrounding Krishna, is created by Krishna with diversity that makes Krishna complete, in other word, every nitya-siddha devotee has a nitya-baddha lower self that can be activated when one no longer wants to be Krishna Conscious.  

For the reason of diversity and for Krishna the Supreme Lord to feel complete, all of Krishna’s marginal potency, which are all of His nitya-siddha-svarupa emanations, have their own individual two-fold consciousness or the ability to choose between their nitya-siddha Krishna Conscious original self or their nitya-baddha non-Krishna conscious counterfeit self. This means, even though everything is all the creation of Krishna, it is not some collective Borg (emotionless android assimilation) creation where everyone is assimilated into the devotional collective as a mindless servant. In fact those devotees who want to merge into body of Maha-Vishnu and just become an atom in His body are worse than the Mayavadi Impersonalists.  

The ultimate relationship with Krishna is not one of thoughtlessness, inactivity or mindless devotional activity; real Bhakti-yoga or devotional service is based on ever increasing thoughtful love or service one wants to do. The relation with the spiritual Master is based on reciprocation. Srila Prabhupada once said to a disciple ‘the love you give me is the love you will receive from me’ As a representative of Krishna and our guidance back to Krishna, Srila Prabhupada was simply illustrating the qualifications we need in order to re-establish our original position of servitude with Krishna that again qualifies us to re-establish our nitya-siddha-svarupa original bodily condition and fullness of consciousness (Krishna Consciousness)  

In this way all marginal living entities or beings (Krishna’s effulgence) do not have to remain as their original nitya-siddha-svarupa-vigraha body if they decide to choose they no longer want to be Krishna Conscious, however only 25% make this choice at a time (each time the mahat-tattva cloud appears in the Spiritual Sky) while some nitya-siddhas never ever activate their nitya-baddha lower self and enter the mahat-tattva, unless it is for Krishna Lila or pastimes.  

The important point made here is the nitya-siddha-svarupa devotees do not have to remain nitya-siddha-svarupa or Krishna conscious if they choose – this is what marginal means as Srila Prabhupada has explained. Marginal simply means the living entity has a two-fold ability, to choose either serving Krishna or serving the concoctions and dreams within ones sub-conscious mind.  

From the marginal living entities’ nitya-siddha original bodily (vigraha) source, their secondary consciousness (nitya-baddha) enters into the mahat-tattva as a dreaming conscious state called the jiva-tattva and is provided by the over Lord of the mahat-tattva, the sleeping and dreaming Maha-Vishnu, counterfeit imitation temporary bodily costumes as well as being eventually provided the yogic pathway out of the mahat-tattva incarceration to their impersonal Brahmajyoti dormant consciousness, if they choose to pursue the difficult path of Impersonalism (which is denying their svarupa body or source and origins of their projected nitya-baddha consciousness).  

The marginal nitya-siddhas sub-conscious ‘other self,’ or the nitya-baddha, sometimes manifests simply due to ‘choosing’ to activate that non-Krishna conscious secondary dreaming sub-consciousness, this right, even though the cause of much suffering for those who make that choice to ‘consciously’ leave Krishnas Personal association, is the endowed right of all marginal nitya-siddhas, although as the painting above illustrates, only 25% choose to get lost in their own sub-conscious dreaming nitya-baddha selfish desires.    

So there can naturally exist a dark shadow phenomenon within all marginal nitya-siddha beings that is simply activated by the choice to not serve Krishna. That ability to choose between light and darkness is what ‘marginal’ means.  

This dark shadow is called the nitya-baddha sub-consciousness and is where ones conscious awareness is restricted by their desire not to serve Krishna. Technically the activation of the nitya-baddha consciousness is the constitutional right all marginal beings. Within all marginal being is this duality of consciousness governed by the choice to serve or not serve Krishna. In this way all nitya-siddha beings have a nitya-baddha-shadow.    

All nitya-siddhas exist in their full constitutionally devotional unconditional position as eternal selfless humble servant of the servant of the servant of beautiful Krishna and can never fall down however, the Srimad Bhagavatam is very clear that 25% (as shown in the painting above) of all nitya-siddhas choose to activate their nitya-baddha sub-conscious dreaming condition and turn their back on Krishna and their eternal original perpetual bodily form and follow their nitya-baddha dreams that places them in the mahat-tattva or material creation.  

The dreaming condition of the nitya-siddhas’ in Goloka-Vrndavana/Vaikuntha is just as real as the perpetual reality that exists there.  

In this way even though every marginal being or emanation from Krishna has an originally svarupa body, they can change that rasa bodily identity simple by dreaming of serving Krishna in different ways, a peacock, blade of grass a flower, a tree, a friend, a parent, uncle, teacher, cow herd boy, a flute, a chair Krishna sits on, a jewel on the clothing of Krishna, a gopi, etc, etc. Such understandings are very intimate and only understood as one advances in their Krishna Consciousness.  In a similar way, when one stops dreaming of Krishna then those dreams manifest their existence in a separate reality that is not Krishna Conscious, this is how one enters the material creation or mahat-tattva, not as their svarupa body, but in the bodies the dream of.   

The individual marginal beings as their nitya-siddha-svarupa bodies are known collectively as the Brahman or Brahmajyoti living personal effulgence that surrounds and emanates from the transcendental body of Krishna the Supreme Personality of Godhead. This personal Brahmajyoti takes up 75% of all creation, where all the marginal bodily living entities display the full potential of their individuality and identity that is always Krishna Consciousness. These percentage numbers are hard to understand when there is no beginning or end to all creation however, this description is given in the Srimad Bhagavatam that gives one an idea how many stay in Goloka with Krishna and how many choose to go it alone (without personal awareness of Krishna) into the land of the dreaming or mahat-tattva.    

The marginal potency or energy of Krishnas’ effulgence is actually Krishnas’ nitya-siddha-svarupa-vigraha bodily servants that ARE the living lights that make up of the universe.  

Krishnas’ bodily effulgence, Brahmajyoti or Spiritual Sky IS their bodily Spiritual pure effulgence, originally, ultimately and unendingly. This wonderful living effulgence is simultaneously the bodily effulgence of God/Krishna and His nitya-siddha-svarupa perpetual devotees. Further more, the subsidiary or marginal nitya-siddha vigraha servants of Krishna’s entrance into the temporary material creation (mahat-tattva) are only possible from within their sub-conscious dreams (nitya-baddha conditional state) and never as their nitya-siddha-svarupa body. Such dreams are transferred as a secondary consciousness (jiva-tattva, jiva-s’akti, jiva bhutah, jiva-tatastha etc - collectively called the nitya-baddha lower self and is also the supply of consciousness that eventually can appear as the impersonal Brahmajyoti which is simply the dormant conscious condition of the nitya-baddha) It is important to remember that the ultimate source of all consciousness is the bodily effulgence of Krishna.    

The nitya-baddha dreaming sub-consciousness originates from ones perpetual svarupa or rasa body (nitya-siddha) in Goloka-Vrndavana/Vaikuntha.                    

This secondary dreaming conscious manifestation first possess counterfeit bodily vessels (nothing like ones permanent svarupa bodily form outside the mahat-tattva in Goloka or Vaikuntha) that are real but temporary, beginning with the ethereal body of Brahma within the material creation and then can devolve after billions of births within the mahat-tattva, to a state of inactive or dormant dreaming consciousness that is also known as jiva-tatastha consciousness.  

In other words the Impersonal Brahmajyoti is simply the inactive non-dreaming secondary condition or lower reality (marginal nitya-baddha) of the marginal nitya-siddha devotees, transmitted from the fullness of their marginal svarupa or rasa-atma-vigraha body that is eternally serving Krishna in unlimited Lila’s or past times.

This secondary dreaming conscious manifestation first possess imaginary or counterfeit bodily vessels that are real but temporary, beginning with the ethereal body of Brahma within the material creation.

What is the Brahmajyoti and its shadow the Impersonal Brahmajyoti? And what are the nitya-siddha devotee’s and their nitya-baddha shadow?  

Remember it is important to understand that the marginal potency, energy or individual nitya-siddha-svarupa servants of Krishna ARE the fully active living effulgent Brahmajyoti in their original vigraha bodily Krishna Conscious condition serving Krishna in Goloka-Vrndavana/Vaikuntha, where as the living Impersonal Brahmajyoti is simply the comatose sub-conscious dreaming condition (nitya-baddha) of the nitya-siddha devotee’s that eventually go on (after existing in ethereal and biological vessels within the mahat-tattva) to manifest collectively, if they continue to deny who they really are in relation to Krishna, as the collective effulgent Impersonal living Brahmajyoti or shadow of the Brahmajyoti.   

Therefore one must understand that the Impersonal Brahmajyoti is simply the transformation of the individual dreaming nitya-baddha sub-conscious condition of the marginal beings, that eventually (with great difficulty) find their way to the shut dormant mode of their own consciousness that is non other than the Impersonal Brahmajyoti.  

Only when the Impersonal jiva-tatastha dormant sub-conscious transformation occurs from the nitya-baddha material active embodied jiva-s’akti, or jiva-bhutah sub-conscious secondary condition of the marginal living entities, that ones individual conscious condition and awareness changes into the Impersonal Brahmajyoti aspect of their own consciousness.  

Only then can that secondary condition of the marginal living entities appear as an insignificant inactive dormant living spark of conscious transformation, due to denying that the origins of their tatastha consciousness originates from their own perpetual nitya-siddha-svarupa devotional bodily form in Goloka-Vrndavana. This dormant tatastha Impersonal aspect of the Brahmajyoti or ones own consciousness is situated between the Vaikuntha imperishable Spiritual Sky and the perishable mahat-tattva cloud also situated in the Spiritual Sky.    

This is the ultimate understanding of what the Brahmajyoti really is in its fullness. This is an important point to understand.  

Unfortunately many caste Goswami’s, brahmanas, big, big gurus, jnani’s, sadu’s and pandits who foolishly believe the origins of our consciousness (jiva-tattva) is from the Brahmajyoti (Impersonalists), instead of the correct understanding that our consciousness (jiva-tattva) originates from our perpetual individual svarupa body in Goloka-Vrndavana, will enviously criticise, ridicule and even violently threaten the real Personalist Vaishnava’s who concretely know that all of us have always been personalists, even though from time to time we choose to forget that Krishna Conscious Svarupa perpetual body in Goloka-Vrndavana/Vaikuntha, which is the origin and source of  our individual nitya-baddha consciousness whether in the mahat-tattva or the Impersonal Brahman/Brahmajyoti, Brahma-sayujya or tatastha.  

It is also said that the nitya-baddha shadow of the marginal nitya-siddha beings is where both the material mahat-tattva and the Impersonal Brahmajyoti come into existence. How this happens and fascilitated by Maha-Vishnu will be fully explained in this book. 

Chanting Hare Krishna and engaging in devotional service will protect a sincere aspiring devotee as the cobbler was protected in the story of ‘the cobbler and the jnani’ (page ?) however there are also those sincere souls who may become disillusioned if they only follow the charisma of a particular Guru, Swami or general devotee when a philosophical crisis develops due to their sentimental understanding of Vedanta. Srila Prabhupada wanted all his disciples and grand disciples etc to study his books and learn HIS teachings of Krishna Consciousness and not simply become an un-knowledgeable follower in someone else’s charismatic religious plans, "Don't think, just do what you are told prabhu may have its place in the 1970s and 80s and even today for helping some, but it is certainly not meant for everyone”, it is an old cliché that can be misused by scrupulous leaders in management that will only deny one from their own personal realizations in their attempts to advance in Krishna Consciousness and their natural Spiritual development and growth meant to be nurtured and not exploited.  

Therefore if you don’t want to be cheated when buying a diamond, you must have some knowledge of what a diamond is; similarly one must have some basic understanding of Spiritual life to begin with and then develop a solid understanding of Srila Prabhupadas books. I met one man in 1981 and he felt he did not know enough to get initiated, he even said to me that he wanted to see how the new Gurus in ISKCON settle in because it was only four years earlier that Srila Prabhupada had left this world. This man was intelligent enough to see that he just did not choose a Guru who was expert at imitating Srila Prabhupada, but wanted to be sure of his spiritual endeavours, after all Srila Prabhupada himself was not initiated by his spiritual master until he was thirty six years old. In this way this man felt he would not be mislead by material charisma in his humble attempt to be Krishna Conscious.  

Many adult aspiring devotees who did get cheated in the 1980s were clearly victims of their own naivety because they were not qualified to take initiation in the first place, they could not tell the difference between an imitation guru and a real Guru of Krishna. How is it possible to understand the complexities of the karma that leads one to an imitation instead of the real thing? Its like the story of the diamonds in India, one has to be qualified to know what a real diamond is so they do not get cheated with glass imitations.   This mans wait turned out to be an intelligent choice because so many Gurus began to have difficulties in their attempts to be genuinely Krishna Conscious. He wanted to get to know his Guru and in this way, his sincere determination to wait and be certain his Guru was for real, would protect him from the dictatorial power trips, eventual fall down of those imitating Srila Prabhupada instead of humbly following him, and learn to see through those who have disguised their show of Spiritual advancement with the clever show of material charisma and opulence that had been the demise of so many sanyasis and Gurus and devotees in the past. Such deep understanding of Srila Prabhupadas books, lectures, tapes and classes would also protect one from not only those who imitated him, but also other conflicting Vaishnava theories and the dreaded Impersonalism that has severely polluted our 21^st century society.    

One must study Srila Prabhupadas’ books; tapes, letters and interviews diligently and openly challenge anyone who contradicts those books, referring mostly to Impersonalists, Buddhists, materialists and mundane religionists.  

The teachings of the Spiritual Master are absolute so Prabhupadas books, tapes (that all his books are via Dictaphone anyway) lectures, classes, morning walks, interviews and letters are all as equal as each other. Why wouldn’t they be so? Srila Prabhupada warned us to not dwell too much of why and how we are here, but to get out.  

On many occasions he has said that our existence in the material world is so long that it seems we have come from tatastha and then throws his transcendental insight in the equation by saying that before that we also existed in another creation of matter and before that, and before that, and before that – how far can we go back? And he finishes by saying, before that even, we were with Krishna.    

The different ways of attaining jiva-tatastha consciousness

WE ALL ORIGINATED FROM GOLOKA    

His Divine Grace A.C. Bhaktivedanta Swami Srila Prabhupada, the founder of the International Society or Krishna Consciousness.  

Srila Prabhupada - “No one falls from Vaikuntha.” We really do not fall. We think we are fallen. But this just means we have forgotten our original situation and position"    

Srila Prabhupada is very clear. Originally we have a direct personal relationship with Krishna in the spiritual world. But when we want to take Krishna’s position, we therefore put ourselves into a dreaming state due to our non-Krishna conscious choices.  

In this dreaming state after we enter the mahat-tattva dream of Maha-Vishnu that is a real but a perishable reality situated in one corner of the Brahmajyoti Spiritual Sky or creation, we choose to forget our actual position and thus are free to act out our non-Krishna conscious desire and dreams within the mahat-tattva cloud in our attempts to become the centre of attraction or in our attempt to even become a supreme enjoyer. These mistaken self centered choices or non Krishna conscious dreams are characterized as being “fallen” from our position in the spiritual world, but Srila Prabhupada explains that in Vaikuntha reality, beyond mundane time and space that governs the mahat-tattva, we are not fallen and our authentic bodily self is eternally there, “We are simply in a dreaming condition” explains Srila Prabhupada.   

TO BE CONTINUED

Part two 

Understanding the true origins of all living entities

This book is based on the teachings of His Divine Grace A. C. Bhaktivedanta Swami Prabhupada. The difference between mental speculation and philosophical speculation is backing up ones realizations with quotes from Srila Prabhupada who is my eternal Spiritual Master. Unless one engages in philosophical speculation, just how will one formulate relevant questions to place before their guru and search through his teachings for correct meaning and understanding? Therefore the difference between philosophical and mental speculation is conclusions based on Srila Prabhupadas teachings (books, tapes and letters) that is handed down to our society in the 21^st Century, giving the correct meaning and translations of all previous Acharayas, further more, as Srila Prabhupada has said, no other books are necessary other than his teachings. In fact, even if other Vedic texts are read or translated, that includes the six Gosvami’s, Bhaktivinode Thakura and Srila Bhaktisiddhanta Sarasvati Maharaja etc; such literatures are seen always through the explanations Srila Prabhupada has given us. His lectures, classes, morning walks, letters, tapes and books are the basis for understanding all previous Spiritual Masters.  Devotees may read and translate ancient Sanskrit texts or recent Bengali and Hindu texts written by previous Acharyas however, such translations can only be properly seen through the teachings of Srila Prabhupada and never through the teachings of his godbrothers, god nephews or even his own disciples who have gone over to the Gaudiya math and have become polluted with contradictory views to the ‘Personal teachings’ of Srila Prabhupada. The purpose of this, as Srila Prabhupada clearly explained, is to protect the sincere seeker of truth from the vague interpretations and apparent contradictions from other groups or camps polluted by their Impersonal belief that we all originated from the Brahmajyoti.  

All teachings of Impersonalism, Srila Prabhupada instructed his disciples, must be avoided.

Srila Prabhupada is the 32nd Bonafide Spiritual Master in a line of disciplic succession that goes all the way back to Krishna. Srila Prabhupada has single headedly, unlike his godbrothers and even previous Acharayas, Sadu’s and Babajis spread the teachings of Lord Krishna and Sri Caitanya Maha Prabhu to every corner of the globe. Due to his endeavours and without any help from his Godbrothers in the Gaudiya math, the chanting of Hare Krishna and the distribution of his books has reached every city, town and village around the world, where Krishna has now become a household name. 

Some terms will be unfamiliar to many who read this book, however such terms are just another way to empathize the fact that we always have an original svarupa body in Goloka-Vrndavana/Vaikuntha.  

The terms atma-vigraha or nitya-siddha-svarupa, jiva-atma-vigraha, jiva consciousness, or the secondary conscious state or lower-self, known of the nitya-baddha, is also known as the jiva-tattva, jiva-s’akti’ jiva-tatastha, jiva-prakriti etc depending on the conditional state of ones extended secondary consciousness one is ‘dreaming’ in. Such terms, even though unfamiliar to many of us, are just another way to empathize that we always have an original svarupa body serving Krishna in Goloka-Vrndavana/Vaikuntha even if we are unaware of this fact due to our absorption in the nitya-baddha dreaming conscious condition that can only function in the mahat-tattva.  

The terminologies such as ‘atma-vigraha’ or ‘jiva-atma-vigraha’ are just another translation like that of German, Russian Chinese’s etc, of the teachings of Srila Prabhupada. The words atma (soul) vigraha (bodily form) is only establishing that the soul/jiva has an eternal imperishable body we call the nitya-siddha or svarupa body that is eternally Krishna Conscious in an atmosphere where no past or future exists because everything is in the perpetual present, as the Brahma Samhita teaches us. 

This imperishable reality is beyond our material concept of temporary time and space. In fact the understanding in this book can only help many to further comprehend the true Goloka-Vrndavana/Vaikuntha origins of the life force or jiva-soul, instead of believing in the nonsense Brahmajyoti origins as propagated by the Buddhists, Impersonalists and other Gaudiya Vaishnava sects. This book also especially gives a crystal clear understanding of how the mahat-tattva (material creation) works, explaining the creator and facilitator of that ‘universe of the dreaming’; Maha-Vishnu.  

The imperishable Kingdom of Krishna/God (Goloka-Vrndavana/Vaikuntha) and perishable cosmic or material formation (mahat-tattva) are both Krishna’s creation.  

The effulgence surrounding and originating from Krishna is a bright all-pervasive living light called the Brahmajyoti as the Brahma-Samhita teaches us however, the foundation of that living light, Brahmajyoti, Spiritual Sky or the entire creation, is the unlimited marginal individual bodily atma-vigraha beings emanating from Krishnas body as that perpetual Brahmajyoti. The living Brahmajyoti in not Impersonal, it is held together by form because Brahman or Brahmajyoti is the existence of innumerable bodily forms that are adjacent to Krishna’s Personal body or Vigraha Form. The Brahmajyoti effulgence, or all of Krishnas’ Vigraha expansions and marginal vigraha forms known as nitya-siddhas, have an eternal relationship of everlasting servitude to Krishna within either the central Goloka-Vrndavana Spiritual Sky or the surrounding Vaikunthas, or both! All marginal nitya-siddha forms are eternally subservant to Krishna and have 78% of the qualities of Krishna/God as their full potential nitya-siddha-svarupa-vigraha bodily self.  Krishna is the Supreme Personality of Godhead, the cause of all causes, as Srila Prabhupada has taught us from his presentation of the beautiful Srimad Bhagavatam, therefore the eternal unchanging Spiritual Sky (Goloka-Vrndavana/Vaikuntha) is where unlimited expansions of Krishna are forever joined in a relationship of loving devotion with His innumerable (countless) marginal perpetual Krishna Conscious bodily nitya-siddha forms. These bodily forms are the full Krishna Conscious potential of all marginal emanation within the imperishable timeless Spiritual Sky, Brahmajyoti or all creation. Krishna’s bodily Form and countless Vishnu Expansions, as well as His marginal potency or subsidiary vigraha devotee’s, ARE the entire source, or rather, IS the Brahmajyoti effulgence surrounding the Syamasundara form of Krishna.  

So what is the dark cloud that exists in one corner of the Spiritual Sky or Brahmajyoti that is just as much a mysterious phenomenon too many Sanskrit scholars as the dark holes in outer space modern quantum science of the 21^st century is baffled by? Srila Prabhupada has given us the full explanation of that dark cloud that exists in 25% of the Spiritual Sky, as illustrated on the cover of his beautiful Srimad Bhagavatam and called the material creation or mahat-tattva.  

So what is the dark cloud that exists in one corner of the Spiritual Sky or Brahmajyoti that the Vedas call the material creation or mahat-tattva? Also what is the marginal potency or energy that radiates from Krishna’s beautiful body?  

The perishable cosmic manifestation or material creation (mahat-tattva) is simply the place where the dreaming consciousness of the marginal devotees goes when they choose to deny Krishna and the perpetual nitya-siddha-svarupa body they serve Krishna as. This inferior sub-conscious condition called the nitya-baddha secondary manifestation of the marginal nitya-siddha devotees is actually the manifestation of independent self-centered nitya-baddha dreams and desires that are transferred as a life force, soul, jiva-tattva, jiva-s’akti, jiva-bhutah etc that has substance and said to be ten thousandth the size of a tip of hair. This conscious projection enters the mahat-tattva in seed form or consciousness without any ethereal covering and is first given the ethereal bodily clothing, vessel and post of Lord Brahma.  

This secondary sub-conscious nitya-baddha version of the self manifests when one chooses to no longer remain Krishna Conscious.  

It is important to understand that the word marginal or subsidiary means all living entities or nitya-siddha-svarupa devotees, are Krishna’s secondary creation that is His surrounding Brahmajyoti effulgence or creation. The effulgence or marginal potency or energy emanating/surrounding Krishna, is created by Krishna with diversity that makes Krishna complete, in other word, every nitya-siddha devotee has a nitya-baddha lower self that can be activated when one no longer wants to be Krishna Conscious. For the reason of diversity and for Krishna the Supreme Lord to feel complete, all of Krishna’s marginal potency, which are all of His nitya-siddha-svarupa emanations, have their own individual two-fold consciousness or the ability to choose between their nitya-siddha Krishna Conscious origin or their nitya-baddha non-Krishna conscious self. This means, even though everything is all the creation of Krishna, it is not some collective Borg (emotionless android assimilation) creation where everyone is assimilated into the devotional collective as a mindless servant. In fact those devotees who want to merge in to body of Maha-Vishnu and just become an atom in His body are worse than the Mayavadi Impersonalists. The ultimate relationship with Krishna is not one of thoughtlessness, inactivity or mindless devotional activity; real Bhakti-yoga or devotional service is based on ever increasing thoughtful love or service one wants to do. The relation with the spiritual Master is based on reciprocation. Srila Prabhupada once said to a disciple ‘the love you give me is the love you will receive from me’ As a representative of Krishna and our guidance back to Krishna, Srila Prabhupada was simply illustrating the qualifications we need in order to re-establish our original position of servitude with Krishna that again qualifies us to re-establish our nitya-siddha-svarupa original bodily condition and fullness of consciousness (Krishna Consciousness)          

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In this way all marginal living entities or beings (Krishna’s effulgence) do not have to remain as their original nitya-siddha-svarupa-vigraha body if they decide to choose they no longer want to be Krishna Conscious, however only 25% make this choice at a time (each time the mahat-tattva cloud appears in the Spiritual Sky) while some nitya-siddhas never ever activate their nitya-baddha lower self and enter the mahat-tattva, unless it is for Krishna Lila or pastimes.  

The important point made here is the nitya-siddha-svarupa devotees do not have to remain nitya-siddha-svarupa or Krishna conscious if they choose – this is what marginal means as Srila Prabhupada has explained. Marginal simply means the living entity has a two-fold ability, to choose either serving Krishna or serving the concoctions and dreams within ones sub-conscious mind.  

From the marginal living entities’ nitya-siddha original bodily (vigraha) source, their secondary consciousness (nitya-baddha) enters into the mahat-tattva as a dreaming conscious state called the jiva-tattva and is provided by the over Lord of the mahat-tattva, the sleeping and dreaming Maha-Vishnu, counterfeit imitation temporary bodily costumes as well as being eventually provided the yogic pathway out of the mahat-tattva incarceration to their impersonal Brahmajyoti dormant consciousness, if they choose to pursue the difficult path of Impersonalism (which is denying their svarupa body or source and origins of their projected nitya-baddha consciousness). The marginal nitya-siddhas sub-conscious ‘other self,’ or the nitya-baddha, sometimes manifests simply due to ‘choosing’ to activate that non-Krishna conscious secondary dreaming sub-consciousness, this right, even though the cause of much suffering for those who make that choice to ‘consciously’ leave Krishnas Personal association, is the endowed right of all marginal nitya-siddhas, although as the painting above illustrates, only 25% choose to get lost in their own sub-conscious dreaming nitya-baddha selfish desires.  

So there can naturally exist a dark shadow phenomenon within all marginal nitya-siddha beings that is simply activated by the choice to not serve Krishna.  

This dark shadow is called the nitya-baddha sub-consciousness and is where ones conscious awareness is restricted by their desire not to serve Krishna. Technically the activation of the nitya-baddha consciousness is the constitutional right all marginal beings. Within all marginal being is this duality of consciousness governed by the choice to serve or not serve Krishna. In this way all nitya-siddha beings have a nitya-baddha-shadow.  

Generally all nitya-siddhas exist in their full constitutionally devotional unconditional position as eternal selfless humble servant of the servant of the servant of beautiful Krishna however, the Srimad Bhagavatam is very clear that 25% (as shown in the painting above) of all nitya-siddhas choose to activate their nitya-baddha sub-conscious dreaming condition and turn their back on Krishna and follow their dreams that places them in the mahat-tattva or material creation.  

The dreaming condition of the nitya-siddhas’ in Goloka-Vrndavana/Vaikuntha is just as real as the perpetual reality that exists there.  

In this way even though every marginal being or emanation from Krishna has an originally svarupa body, they can change that rasa bodily identity simple by dreaming of serving Krishna in different ways, a peacock, blade of grass a flower, a tree, a friend, a parent, uncle, teacher, cow herd boy, a flute, a chair Krishna sits on, a jewel on the clothing of Krishna, a gopi, etc, etc. Such understandings are very intimate and only understood as one advances in their Krishna Consciousness.  In a similar way, when one stops dreaming of Krishna then those dreams manifest their existence in a separate reality that is not Krishna Conscious, this is how one enters the material creation or mahat-tattva, not as their svarupa body, but in the bodies the dream of.  

The individual marginal beings as their nitya-siddha-svarupa bodies are known collectively as the Brahman or Brahmajyoti living personal effulgence. This personal Brahmajyoti takes up 75% of all creation. These percentage numbers are hard to understand when there is no beginning or end to all creation however, this description is given in the Srimad Bhagavatam that gives one an idea how many stay in Goloka with Krishna and how many choose to go it alone (without personal awareness of Krishna) into the land of the dreaming or mahat-tattva. 

The marginal potency or energy of Krishnas’ effulgence is actually Krishnas’ nitya-siddha-svarupa-vigraha bodily servants that ARE the living lights that make up of the universe.  

Krishnas’ bodily effulgence, Brahmajyoti or Spiritual Sky IS their bodily Spiritual pure effulgence, originally, ultimately and unendingly. This wonderful living effulgence is simultaneously the bodily effulgence of God/Krishna and His nitya-siddha-svarupa perpetual devotees. Further more, the subsidiary or marginal nitya-siddha vigraha servants of Krishna’s entrance into the temporary material creation (mahat-tattva) are only possible from within their sub-conscious dreams (nitya-baddha conditional state) and never as their nitya-siddha-svarupa body. Such dreams are transferred as a secondary consciousness (jiva-tattva, jiva-s’akti, jiva bhutah, jiva-tatastha etc - collectively called the nitya-baddha lower self and is also the supply of consciousness that eventually can appear as the impersonal Brahmajyoti which is simply the dormant conscious condition of the nitya-baddha) It is important to remember that the ultimate source of all consciousness is the bodily effulgence of Krishna. 

The nitya-baddha dreaming sub-consciousness originates from ones perpetual svarupa or rasa body (nitya-siddha) in Goloka-Vrndavana/Vaikuntha. 

This secondary dreaming conscious manifestation first possess imaginary or counterfeit bodily vessels, beginning with the ethereal body of Brahma within the material creation and then can devolve after billions of births within the mahat-tattva, to a state of inactive consciousness that is also known as jiva-brahmajyoti or tatastha consciousness. In other words the Impersonal Brahmajyoti is simply the inactive non-dreaming secondary condition or lower reality (marginal nitya-baddha) of the marginal nitya-siddha devotees, transmitted from the fullness of their marginal svarupa or rasa-atma-vigraha body that is eternally serving Krishna in unlimited Lila’s or past times. 

What is the Brahmajyoti and its shadow the Impersonal Brahmajyoti? And what are the nitya-siddha’s and their nitya-baddha shadow?

Remember it is important to understand that the marginal potency, energy or individual nitya-siddha-svarupa servants of Krishna ARE the fully active living effulgent Brahmajyoti in their original vigraha bodily Krishna Conscious condition serving Krishna in Goloka-Vrndavana/Vaikuntha, where as the living Impersonal Brahmajyoti is simply the comatose sub-conscious dreaming condition (nitya-baddha) of the nitya-siddha devotee’s that eventually go on (after existing in ethereal and biological vessels within the mahat-tattva) to manifest collectively, if they continue to deny who they really are in relation to Krishna, as the collective effulgent Impersonal living Brahmajyoti or shadow of the Brahmajyoti.  

Therefore one must understand that the Impersonal Brahmajyoti is simply the transformation of the individual dreaming nitya-baddha sub-conscious condition of the marginal beings, that eventually (with great difficulty) find their way to the shut dormant mode of their own consciousness that is non other than the Impersonal Brahmajyoti.  

Only as the Impersonal jiva-tatastha sub-conscious transformation of the nitya-baddha sub-conscious secondary condition of the marginal living entities, which IS the Impersonal Brahmajyoti aspect of their own consciousness, can that secondary condition of the marginal living entities called the nitya-baddhas, appear as an insignificant inactive living spark due to denying that the origins of their Impersonal Brahmajyoti-tatastha consciousness originates from their own perpetual nitya-siddha-svarupa devotional bodily form in Goloka-Vrndavana. This is the ultimate understanding of what the Brahmajyoti really is in its fullness. This is an important point to understand. Unfortunately many caste Goswami’s, brahmanas, big, big gurus, jnani’s, sadu’s and pandits who foolishly believe the origins of our consciousness (jiva-tattva) is from the Brahmajyoti (Impersonalists), instead of the correct understanding that our consciousness (jiva-tattva) originates from our perpetual individual svarupa body in Goloka-Vrndavana, will enviously criticise, ridicule and even violently threaten the real Personalist Vaishnava’s who concretely know that all of us have always been personalists, even though from time to time, we choose to forget that Krishna Conscious Svarupa perpetual body in Goloka-Vrndavana/Vaikuntha, which is the origin and source of all our individual consciousnesses whether in the mahat-tattva or the Impersonal Brahman/Brahmajyoti. It is also sometimes said that the nitya-baddha shadow of the marginal nitya-siddha beings is where both the material mahat-tattva and the Impersonal Brahmajyoti come into existence. How this happens will be fully explained in this book.