{"id":3540,"date":"2005-01-31T11:11:57","date_gmt":"2005-01-31T11:11:57","guid":{"rendered":"https:\/\/www.rupanugabhajanashram.com\/?p=3540"},"modified":"2023-04-13T15:13:37","modified_gmt":"2023-04-13T09:43:37","slug":"jivas-and-the-marginal-plane","status":"publish","type":"post","link":"https:\/\/www.rupanugabhajanashram.com\/writings\/krishna-talk-articles\/srila-bhakti-gaurava-narasingha-maharaja\/jivas-and-the-marginal-plane\/","title":{"rendered":"J\u012bvas and the Marginal Plane"},"content":{"rendered":"

Devotee:<\/strong> I have read the book \u201cOur Original Position<\/em>\u201d (OOP) published by the Iskcon GBC Press in which it is stated that the j\u012bvas<\/em> (living entities) come to this material world after falling from grace in the spiritual world. Is this \u2018fall philosophy\u2019 correct according to \u015b\u0101stra<\/em> and previous \u0101c\u0101ryas<\/em>?<\/p>\n

Swami Narasi\u1e45gha:<\/strong> No, it is not at all the correct understanding of how the j\u012bvas<\/em> came into material existence. The book (OOP) does not properly represent Gau\u1e0d\u012bya Vai\u1e63\u1e47ava philosophy nor does it properly represent the teachings and conclusions of our spiritual master \u015ar\u012bla A.C. Bhaktived\u0101nta Swami Prabhup\u0101da.<\/p>\n

One of the authors of OOP has stated that in his opinion the views in OOP provide broad evidence of a fall\/no fall paradox of the soul\u2019s origin being rooted in Gau\u1e0d\u012bya Vai\u1e63\u1e47ava tradition as follows:<\/p>\n

\u201cOOP provides broad evidence from within the Gau\u1e0d\u012bya Vai\u1e63\u1e47ava tradition to show that \u015ar\u012bla Prabhup\u0101da\u2019s paradoxical claims on the soul\u2019s origin are firmly rooted in that tradition.\u201d<\/em> (Heresy and the Jiva Debate by Howard Resnick<\/em> (H\u1e5bday\u0101nanda D\u0101sa Gosv\u0101m\u012b) \u2013 The Hare K\u1e5b\u1e63\u1e47a Movement -The Post-charismatic Fate of a Religious Transplant<\/em>)<\/p>\n

Having gone through OOP in great detail, we fail to see how the authors have done anything other than ignore the crucial points surrounding the j\u012bva<\/em> issue, misinterpret the \u015b\u0101stra<\/em> (Gau\u1e0d\u012bya Vai\u1e63\u1e47ava tradition) and create imaginary interpretations. Truthfully speaking, outside of the limited circle of Iskcon, no Gau\u1e0d\u012bya Vai\u1e63\u1e47ava philosopher accepts the OOP book as authoritative. The book reads like the papal dogma of Christianity rather than the philosophy of Gau\u1e0d\u012bya \u0101c\u0101ryas<\/em>. In fact, the authors of OOP make statements that are so absurd, no intelligent person will take them seriously.<\/p>\n

According to the OOP book A.C. Bhaktived\u0101nta Swami Prabhup\u0101da sometimes says the j\u012bva<\/em> falls from association with K\u1e5b\u1e63\u1e47a and sometimes he says the j\u012bva<\/em> does not fall. This then becomes a paradox. A paradox is a statement, proposition or situation that seems to be absurd or contradictory, but in fact is or may be true. OOP therefore suggests that the j\u012bva<\/em> falls and doesn\u2019t fall simultaneously. But when A. C Bhaktived\u0101nta Swami Prabhup\u0101da himself states the conclusion, then the so-called \u2018paradox\u2019 created by some of his followers, vanishes.<\/p>\n

According to the Bhaktived\u0101nta Purport on \u015ar\u012bmad Bh\u0101gavatam<\/em> 3.16.26:<\/p>\n

\u201cThe conclusion is that no one falls from the spiritual world, or Vaikuntha planet, for it is the eternal abode<\/em>.\u201d<\/p>\n

This conclusion, which completely negates the so-called paradoxical view created in the OOP book, is also upheld by \u015b\u0101stra<\/em> and previous \u0101c\u0101ryas<\/em> such as J\u012bva Gosv\u0101m\u012b, Bhaktivinoda \u1e6ch\u0101kura, Bhaktisiddh\u0101nta Sarasvat\u012b \u1e6ch\u0101kura, and all bona-fide devotees in the Gau\u1e0d\u012bya Vai\u1e63\u1e47ava samprad\u0101ya<\/em>. The conclusion is that the j\u012bvas<\/em>, that are now conditioned by the modes of material nature and originate in the \u2018ta\u1e6dasth\u0101\u2019<\/em> or the marginal plane of existence, did not fall from the spiritual world.<\/p>\n

Ignoring the conclusion of their spiritual master, the authors of the OOP book insist that the j\u012bva<\/em> falls from the spiritual world. Thus their opinions are taken simply as faulty interpolations.<\/p>\n

The actual position of the j\u012bva<\/em> is marginal. The marginal plane, as the origin of the j\u012bvas<\/em> between the material and spiritual worlds, has been stated in \u015b\u0101stra<\/em> and by previous \u0101c\u0101ryas<\/em>. There, in that marginal plane, the j\u012bvas<\/em> are in a state of equilibrium but due to their innate nature they gradually become attracted to either the spiritual or material energy of the Supreme Person.<\/p>\n

When one accepts the direct meaning of the \u015b\u0101stra<\/em> (\u0101mn\u0101ya v\u0101kya<\/em>) it is understood that the j\u012bvas<\/em> are ta\u1e6dasth\u0101-\u015bakti<\/em> \u2013 i.e. they are the marginal potency of Godhead.<\/p>\n


\nB\u1e5aHAD-\u0100RA\u1e46YAKA UPANI\u1e62AD<\/strong> states the following about the marginal position of the j\u012bva<\/em>:<\/p>\n

asya v\u0101 etasya puru\u1e63asya dve eva sth\u0101ne bh\u0101vata
\n<\/em>ida\u1e41 ca paraloka-sth\u0101na\u1e41 ca sandhya\u1e41 t\u1e5bt\u012bya\u1e41
\n<\/em>svapna-sth\u0101nam tasmin sandhye sth\u0101ne ti\u1e63\u1e6dhan ete
\n<\/em>ubhe sth\u0101ne pa\u015byati ida\u1e41 ca paraloka-sth\u0101na\u1e41 ca<\/em><\/p>\n

\u201cThe j\u012bva-puru\u1e63a<\/em> should inquire about two locations, the material world and the spiritual world. The j\u012bva<\/em> is situated in a third position, called svapna-sth\u0101na<\/em>, on the border between these two places. Situated in this marginal place, he can see both the material and spiritual worlds\u201d. (B\u1e5bhad-\u0101ra\u1e47yaka Upani\u1e63ad<\/em> 4.3.9)<\/p>\n

tad yath\u0101 mah\u0101 matsya ubhe kule
\n<\/em>nusa\u00f1carati p\u016brva\u1e41 ca para\u1e41 caivam
\n<\/em>ev\u0101ya\u1e41 puru\u1e63a et\u0101v ubh\u0101v ant\u0101v
\n<\/em>anusa\u00f1carati svapn\u0101nta\u1e41 ca buddh\u0101nta\u1e41 ca<\/em><\/p>\n

\u201cJust as a large fish living in the river wanders from one bank to the other, so the j\u012bva is of similar quality, and is equipped to wander in the Karana waters between the material and spiritual worlds (svapn\u0101nta<\/em> and buddh\u0101nta<\/em>).\u201d (B\u1e5bhad-\u0101ra\u1e47yaka Upani\u1e63ad<\/em> 4.3.18)<\/p>\n


\nJ\u012aVA GOSV\u0100M\u012a<\/strong> writes in his commentary to \u015ar\u012b Brahma-sa\u1e41hit\u0101<\/em> 5.21 and quotes \u015ar\u012b N\u0101rada<\/em>\u2013pa\u00f1car\u0101tra<\/em>:<\/p>\n

yat ta\u1e6da-stha\u1e41 tu cid-r\u016bpa\u1e41 sva-sa\u1e41vedy\u0101d vinirgatam
\n<\/em>ra\u00f1jita\u1e41 gu\u1e47a-r\u0101ge\u1e47a sa j\u012bva iti kathyate<\/em><\/p>\n

\u201cAlthough spiritual and conscious by nature, the j\u012bva<\/em> lives on the border between the spiritual and material worlds. When it chooses to enter the material world, it becomes contaminated by the modes of nature. That is said to be the spirit soul.\u201d<\/p>\n


\nBHAKTIVINODA \u1e6cH\u0100KURA<\/strong> writes the following in numerous books:<\/p>\n

ubhaya-kula dekhite dekhite bhogecchara udaya
\n<\/em>haile t\u0101h\u0101ra cit-s\u016brya-svar\u016bpa k\u1e5b\u1e63\u1e47a haite bahirmukha haya<\/em><\/p>\n

\u201cThe moment that the j\u012bvas<\/em> desire to enjoy independently while gazing at the two banks of the river, they become averse to K\u1e5b\u1e63\u1e47a, who is like the sun.\u201d<\/p>\n

tini cit u ja\u1e0dera sandhi-sth\u0101le ta\u1e6dasth\u0101-\u015bakti-kartt\u1e5bka prakat\u012bta haiya sei sth\u0101na haite cij-jagata u m\u0101yika-jagata ubhaya sth\u0101na dekhite lagilen. Ektu bhagav\u0101j-j\u00f1\u0101nak\u1e5b\u1e63\u1e6da haiya y\u0101h\u0101ra sei j\u00f1\u0101na-sa\u1e41sarga-prasa\u1e45ga cid\u0101bhil\u0101\u1e63i hailen, t\u0101h\u0101ra nitya-bhagavad usmukhat\u0101-prayukta cic-chakti-vil\u0101sagata-hl\u0101din\u012b-b\u0101la-prapta haiy\u0101 k\u1e5b\u1e63\u1e47a-par\u1e63ada-r\u016bpe cij-jagate nita hailen. Y\u0101h\u0101ra svecch\u0101krame anyapar\u015bva-sthita m\u0101y\u0101te mohita haiy\u0101 lobha karilam, t\u0101h\u0101ra m\u0101y\u0101-kartt\u1e5bka ah\u016bta haiy\u0101 m\u0101yika jagate ak\u1e5b\u1e63\u1e6da haoy\u0101ya m\u0101y\u0101d\u012b\u015ba kara\u1e47arnava\u015bay\u012b puru\u1e63\u0101vat\u0101ra-kartt\u1e5bka ja\u1e0da-jagate nik\u1e63ipta hailen. Ih\u0101 kevala t\u0101h\u0101dera nitya bhagavad-vaimukhyera phala. M\u0101y\u0101-madhyagata ih\u0101vam\u0101tra m\u0101y\u0101v\u1e5btti avidy\u0101 t\u0101h\u0101digke lipta kavila. Avidy\u0101lipta haiy\u0101 t\u0101h\u0101te abhinive\u015ba karate avidy\u0101-bandha karme cakre pa\u1e0dilena. E sth\u0101le karma-phala-bhoji pak\u1e63\u012bra sahita t\u0101h\u0101dera tulana hail\u0101<\/em>.<\/p>\n

\u201cThe j\u012bva<\/em> appeared by the marginal energy at the dividing line between spirit and matter. From that position, he began to gaze at the spiritual and material worlds. Those j\u012bvas<\/em> who were attracted somewhat to realization of the Supreme Person became desirous of the spiritual realm because of that contact of knowledge. They then obtained strength from the hl\u0101din\u012b<\/em> potency of the abundant cit-\u015bakti<\/em>, which made them favourable to the Lord eternally, and they were brought into the spiritual world as associates of the Lord. Those who, by their own free will, became bewildered and became greedy for m\u0101y\u0101<\/em> situated on the opposite side, being beckoned by m\u0101y\u0101<\/em>, then became attracted to the material universe, and were thrown in the universe by Kara\u1e47arnava\u015bay\u012b Vi\u1e63\u1e47u, the controller of m\u0101y\u0101<\/em>. That was but the result of their eternal aversion to the Supreme Lord. The moment they entered the material realm, they became overcome by ignorance, the function of m\u0101y\u0101<\/em>. Overcome by ignorance, they fell into the wheel of binding karma in order to become fully absorbed in their task.\u201d (Mah\u0101prabhura-\u015bik\u1e63\u0101<\/em> Ch.7)<\/p>\n

\u201cIt should be understood that the j\u012bva<\/em> soul is neither produced of this material world, nor created in the transcendental world. They are originated from the marginal line between the transcendental and mundane spheres.\u201d (Tattva Viveka<\/em> 2.4 page 55)<\/p>\n

\u201cAmong the unlimited potencies of \u015ar\u012b K\u1e5b\u1e63\u1e47a, there is one known as ta\u1e6dasth\u0101-\u015bakti<\/em> (border-potency). From that \u015bakti<\/em> comes out the j\u012bva<\/em>-souls remaining at the junction of the two worlds, viz., the transcendental and the mundane ones, may contact them both. In its composition it is only the atomic cit<\/em> (pure sentience)\u2026on account of the purity in its composition, it has got the capacity for being the eternal denizen with divine bliss in the transcendental power.\u201d (Jaiva<\/em> Dharma<\/em>, Ch. 4)<\/p>\n

\u201cA j\u012bva<\/em> is a spark of the eternal consciousness. A j\u012bva<\/em> is first situated on the line of demarcation between the material world and the spiritual world. There those j\u012bvas<\/em> who do not forget their relation with K\u1e5b\u1e63\u1e47a derive the power of consciousness and are drawn into the spiritual world, they come in eternal touch with K\u1e5b\u1e63\u1e47a and enjoy beatitude arising from the worship of K\u1e5b\u1e63\u1e47a. And those who forget K\u1e5b\u1e63\u1e47a and give themselves up to m\u0101y\u0101\u2019s<\/em> enjoyments, m\u0101y\u0101<\/em> with her own force draws them into herself. It is from that very moment that we fall into the misery of this world.\u201d (Jaiva Dharma<\/em>, Ch. 7)<\/p>\n

\u201cThe semblance or dim reflection of the internal cit<\/em>-potency is the j\u012bva-\u015bakti<\/em> (potency) or ta\u1e6dasth\u0101-\u015bakti<\/em> stationed in between cit-jagat<\/em> and acit-jagat<\/em> or m\u0101yika-jagat<\/em> whereas the shadow or perverted reflection of that internal cit<\/em> potency is the m\u0101y\u0101-\u015bakti<\/em> or external acit<\/em> potency. All the j\u012bvas<\/em> emanate from the ta\u1e6dasth\u0101-\u015bakti<\/em> of God and accordingly the mundane worlds emanate from the m\u0101y\u0101-\u015bakti<\/em> of God.\u201d (Bh\u0101gavata-arka Mar\u012bci-m\u0101l\u0101<\/em>, Ch. 1, Intro)<\/p>\n

\u201cThe j\u012bva<\/em>-souls are emanated from the j\u012bva-\u015bakti<\/em> of \u015ar\u012b K\u1e5b\u1e63\u1e47a and they are spiritual but atomic. In the very self of the j\u012bva<\/em>-soul or in his constitution practically there remains no m\u0101y\u0101. As j\u012bva<\/em>-souls are atomic in size and being emanated from the ta\u1e6dasth\u0101-\u015bakti<\/em> of \u015ar\u012b K\u1e5b\u1e63\u1e47a (viz. from the intermediary-potency which exists in between cit-jagat<\/em> and m\u0101yika<\/em>\u2013jagat<\/em>) j\u012bva<\/em>-soul is liable to be subjected to m\u0101y\u0101<\/em> when he becomes averse to his constitutional right of serving the Lord. J\u012bva<\/em>-soul in bondage misconstrues himself as the doer and enjoyer, therefore is affiliated to the adopted bodies that are provided by pr\u0101k\u1e5bti<\/em>. A j\u012bva<\/em> by dint of spiritual virtue may possess steadfast devotion to \u015ar\u012b K\u1e5b\u1e63\u1e47a and getting rid of worldly affinity goes back to the abode of bliss.\u201d (Bh\u0101gavata-arka Mar\u012bci-m\u0101l\u0101<\/em>, Ch. 7, text 34, purport)<\/p>\n

\u201cThe constituent particles, in the form of pencils of effulgence of Mah\u0101-Vi\u1e63\u1e47u are manifest as the individual souls (j\u012bvas<\/em>).\u201d (Brahma-sa\u1e41hit\u0101<\/em> 10, purp.)<\/p>\n

\u201cThe cit<\/em>-potency of God is boundless, so is His m\u0101y\u0101<\/em>-potency also enormous; between them are the innumerable minute j\u012bvas<\/em>. The j\u012bvas<\/em> emanate from the ta\u1e6dasth\u0101-\u015bakti<\/em> (border potency) of \u015ar\u012b K\u1e5b\u1e63\u1e47a; so is the nature to ta\u1e6dasth\u0101<\/em> (border potency) of \u015ar\u012b K\u1e5b\u1e63\u1e47a.\u201d (Jaiva Dharma<\/em>, Ch. 15)<\/p>\n

\u201cThe root of all actions is the desire for acts, the root of which again is avidy\u0101<\/em>. Avidy\u0101<\/em> is the name for the forgetfulness of soul\u2019s essential nature that \u2018I am K\u1e5b\u1e63\u1e47a\u2019s servant.\u2019 This avidy\u0101<\/em> did not commence within the course of the mundane time. That root of karma of the j\u012bva<\/em> arose when he was at the ta\u1e6dasth\u0101<\/em> position. As such, the beginning of karma is not to be traced within mundane time, and, on that account karma is beginning-less.\u201d (Jaiva Dharma<\/em>)<\/p>\n

\u201cThere are two types of j\u012bvas<\/em> liberated from m\u0101y\u0101<\/em>, nitya-mukta<\/em>, eternally liberated, and baddha-mukta<\/em>, those who were bound but became liberated. The j\u012bvas<\/em> who were never bound by m\u0101y\u0101<\/em> are called nitya<\/em>\u2013mukta<\/em>. The nitya-muktas<\/em> are also of two types, ai\u015bvarya<\/em>\u2013gata-nitya-mukta<\/em> and m\u0101dhurya-gata-nitya-mukta<\/em>. The former are the associates of Lord N\u0101r\u0101ya\u1e47a in Vaiku\u1e47\u1e6dha and are the atomic particles from M\u016bla-\u015aa\u1e45kar\u1e63a\u1e47a. The latter are the associates of Lord K\u1e5b\u1e63\u1e47a in Goloka. They are the atomic particles of \u015ar\u012b Baladeva situated in Goloka V\u1e5bnd\u0101vana.\u201d (Jaiva Dharma<\/em>, Ch. 17)<\/p>\n


\nBHAKTISIDDH\u0100NTA SARASVAT\u012a \u1e6cH\u0100KURA<\/strong> has written on the nature of j\u012bva<\/em> as follows:<\/p>\n

\u201cBefore acquiring material designations, the living entity is supremely pure. Even though he is not engaged in serving the Supreme Lord, he remains situated in the neutral position of \u015b\u0101nta-rasa<\/em> due to his marginal nature. Though the living entity born from the marginal potency does not at that time exhibit a taste for serving the Lord due to a lack of knowledge of self-realization, his direct propensity of serving the Supreme Lord nevertheless remains within him in a dormant state. Though the indirect propensity of material enjoyment, which is contrary to the service of the Lord, is not found in him at that time, indifference to the service of Hari and the seed of material enjoyment, which follows that state of indifference, are nevertheless present within him. The living entity, who belongs to the marginal potency, cannot remain indifferent forever by subduing both devotional and non-devotional propensities. He therefore contemplates unconstitutional activities from his marginal position. As a sleeping person dreams that he is active in the physical world without actually being involved in activities, when the dormant indifferent living entity of the marginal potency exhibits even a little apathy to the service of the Supreme Lord and situates himself in a neutral, unchanging condition for even a little time, he is infected by impersonalism. That is why the conditioned soul desires to merge in the impersonal Brahman, thus exhibiting his mind\u2019s fickle nature. But due to neglecting the eternal service of the Lord and thereby developing the quality of aversion to the Lord, he cannot remain fixed in that position. In this way aversion to the Lord breaks his concentration of mind and establishes him as the master of this world of enjoyment.<\/p>\n

\u201cDue to being situated in the marginal position, living entities who are averse to Hari assume the nature of mixed consciousness; in other words, when the marginal energy living entities mix with the external energy, they consider themselves the enjoyers and then enter the material world. The cause of the spirit soul\u2019s coming to live in this world in aversion to K\u1e5b\u1e63\u1e47a is his misuse of his free will. When this aversion becomes strong, the living entities accept a material mind and body in order to enjoy the temporary material world and thus come under the control of fruitive reactions. And when, on the strength of pious activities, they become transcendental to the var\u1e47\u0101\u015brama<\/em> principles, which distinguish superior and inferior behaviour in this world, they become paramaha\u1e41sas<\/em> by perfecting themselves through s\u0101dhana<\/em>. Those who become paramaha\u1e41sas<\/em> are the Hari-janas. And those who fall from the platform of paramaha\u1e41sa <\/em>and engage in fruitive activities while associating with matter are situated on the platform of var\u1e47\u0101\u015brama<\/em>. (From Br\u0101hma\u1e47a & Vai\u1e63\u1e47ava<\/em>)<\/p>\n

\u201cLying in between the cit<\/em> (internal spiritual) and acit<\/em> (external deluding cosmic) potencies of the Lord, the j\u012bva<\/em> souls are freed from the shackles of the triple qualities of m\u0101y\u0101<\/em> by the loving service to the Supreme Lord \u015ar\u012b K\u1e5b\u1e63\u1e47a.\u201d (From the essay \u2013 \u015ar\u012b K\u1e5b\u1e63\u1e47a<\/em>)<\/p>\n

\u201cJ\u012bvas<\/em> are of two kinds \u2013 (1) Nitya-Mukta<\/em> (eternally free), (2) Nitya-Baddha<\/em> (eternally enslaved). Free j\u012bvas<\/em> are never enslaved. They are serving the Supreme God in five different functions in His eternal blissful abode, where there is no change, no destruction, no misery. J\u012bva<\/em>, once entered there never comes back here. The inconceivably narrowest line of demarcation between land and water or the line where land and water meet is called \u2018ta\u1e6da\u2019<\/em>; so also the meeting line of the cit<\/em> world or the eternal abode of the Supreme Lord and the acit<\/em> world or the ta\u1e6da <\/em>region of m\u0101y\u0101 is called ta\u1e6da<\/em>. The power of the Supreme Lord displayed at the ta\u1e6da <\/em>is known as the ta\u1e6dasth\u0101<\/em> (lying at the ta\u1e6da<\/em>) or marginal power. All the j\u012bvas<\/em> being the display of this power, have the inherent oscillating tendency and capability of going to the cit<\/em> or the acit<\/em> world. Ta\u1e6da<\/em> not being a resting place, j\u012bvas<\/em> must go this side or that; those preferring the acit<\/em>, fell into the clutches of the octopus m\u0101y\u0101<\/em>, when these mortal costumes of mind and body were put on him as a punishment. The satanic frenzy in which the j\u012bva<\/em> dislikes the blissful and eternal service of his Master and prefers to quench his thirstful desires of enjoying matter, opens before him a perpetual spring of liquid fire and poison at which he begins to drink deep. Thus in going to lord it over m\u0101y\u0101<\/em>, j\u012bva<\/em> became enslaved by her.\u201d (Vai\u1e63\u1e47avism -Real and Apparent<\/em>)<\/p>\n


\n\u015aR\u012aDHARA DEVA GOSV\u0100M\u012a MAH\u0100R\u0100JA<\/strong> spoke of the origin of the j\u012bvas<\/em> as follows:<\/p>\n

\u201cThe brahma-jyoti<\/em>, the non-differentiated marginal plane, is the source of infinite j\u012bva<\/em> souls, atomic spiritual particles of non-differentiated character. The rays of the Lord\u2019s transcendental body are known as the brahma-jyoti<\/em>, and a pencil of a ray of the brahma-jyoti<\/em> is the j\u012bva<\/em>. The j\u012bva<\/em> soul is an atom in that effulgence, and the brahma-jyoti<\/em> is a product of an infinite number of j\u012bva<\/em> atoms.<\/p>\n

\u201cGenerally, souls emanate from the brahma-jyoti<\/em> which is living and growing. Within the brahma-jyoti<\/em>, their equilibrium is somehow disturbed and movement begins. From non-differentiation, differentiation begins. From a plain sheet of uniform consciousness, individual conscious units grow. And because the j\u012bva<\/em> is conscious it is endowed with free will. So, from the marginal position they choose either the side of exploitation or the side of dedication.<\/p>\n

\u201cBecause the soul is very small, his freedom is also imperfect; a soul in the marginal position is very vulnerable. Freedom does not mean absolute freedom. Because the soul\u2019s existence is small, his freedom is defective, there is the possibility of committing a mistake. Freedom of the minute soul does not mean perfect freedom. Complete freedom would be perfect reality, but the minute soul is endowed with the smallest atomic freedom. This is the position of the atoms of consciousness, and this is why they are vulnerable. They may judge properly or improperly; that is the position of those who are situated in the marginal position. If the soul were not endowed with the freedom to determine his position, we would have to blame God for our suffering. But we cannot blame God. The starting point of the soul\u2019s suffering is within himself.\u201d (\u015ar\u012b K\u1e5b\u1e63\u1e47a \u2013 Reality the Beautiful<\/em>, Ch.4, Origin of the Soul)<\/p>\n


\nBHAKTI PRAJ\u00d1\u0100NA KE\u015aAVA MAH\u0100R\u0100JA<\/strong> states as follows:<\/p>\n

\u201cWhen the thoughts of a j\u012bva<\/em> in the ta\u1e6dasth\u0101<\/em> realm, which is in between the spiritual and material worlds, gravitates towards independence and its accompanying temporal, material pleasures; the immediate result is forced descent to the material universes.\u201d (Vai\u1e63\u1e47ava-vijaya<\/em>)<\/p>\n


\n\u015aR\u012aLA PUR\u012a GOSV\u0100M\u012a MAH\u0100R\u0100JA<\/strong> has this to say about the j\u012bva<\/em>:<\/p>\n

\u201cThe characteristic of the marginal potency is of its being able to be influenced by both the spiritual and material energies.<\/p>\n

From B\u1e5bhad-\u0101ra\u1e47yka-\u015bruti<\/em> 2.1:<\/p>\n

yath\u0101gne\u1e25 k\u1e63udr\u0101 visphuli\u1e45g\u0101 vyuccaranti evam
\n<\/em>ev\u0101sm\u0101d \u0101tmana\u1e25 sarv\u0101ni bh\u016bt\u0101ni vyuccaranti<\/em><\/p>\n

\u201cJust as many tiny sparks are emitted from a blazing fire, similarly many varieties of minute living entities are produced from the Supreme Lord. This living entity has option to either stay in the material world or attain the spiritual world, he is in the middle position at the demarcation between these two worlds and has equal opportunity to go to either of these worlds. This marginal position can be described for more clarity: Just as a huge fish can move either to one bank or the opposite bank, similarly the living entity, from his MARGINAL POSITION can go either to the material or spiritual worlds, and is dependent on whether he is dreaming (in illusion) or awake in knowledge. The word \u2018ta\u1e6dasth\u0101<\/em>\u2018 is further examined. The boundary between the land and the water is called the bank (ta\u1e6dasth\u0101<\/em>). This is usually a narrow strip so minute that it cannot be seen with a naked eye. If we compare the spiritual world to the ocean and the material world to be the land, that minute strip or boundary is the corresponding position of the living entity. Both these worlds are huge in comparison to the minute living entity. Thus in the middling position being the marginal energy, partial characteristics of both sides are present in the living entity. By proper spiritual cultivation, he can be spiritualized or conversely in being ignorant, can fall into the material whirlpool. Originally, the living entity is constituted of spiritual elements, not material. Nevertheless, it can be overcome by the force of material attraction. Without the association of pure devotees, the living entity cannot be released from his precarious position. In Caitanya-carit\u0101m\u1e5bta<\/em> is described how the living entities, though minute sparks of the Supreme, are either bonded or eternally liberated.\u201d (Bhakti Siddh\u0101nta S\u0101ra \u2013 Essence of Pure Devotion, Ch.Yogam\u0101y\u0101 & Maham\u0101y\u0101<\/em>)<\/p>\n


\nOUR CONCLUSION <\/strong><\/p>\n

From \u015b\u0101stra<\/em> and the opinions of \u0101c\u0101ryas<\/em> as quoted above it is quite clear that there is no possibility of fall down from the spiritual world, Vaiku\u1e47\u1e6dha or Goloka V\u1e5bnd\u0101vana. That Iskcon leaders continue to preach the apa-siddh\u0101nta<\/em> (false conclusion) of the fall of the j\u012bva<\/em> from the spiritual world (as they have done in the OOP book) is indeed unfortunate and misleading.<\/p>\n

In 1981 Iskcon leaders challenged the wisdom of \u015ar\u012bla \u015ar\u012bdhara Deva Gosv\u0101m\u012b when he tried to help them with a correct understanding of the marginal position of the j\u012bva<\/em>, but they returned his kindness with insult and offense. Having offended such a pure Vai\u1e63\u1e47ava and calling him a \u2018m\u0101y\u0101v\u0101d\u012b<\/em>\u2018 for upholding the position of the j\u012bva<\/em> as marginal, Iskcon has now adopted the \u2018fall philosophy\u2019 that is tantamount to impersonalism (because such a \u2018fall philosophy\u2019 suggests the fallibility of the spiritual world) as their institutional doctrine. This is clearly an anartha<\/em> (bhrama<\/em>\u2013tattva<\/em>) that results from Vai\u1e63\u1e47ava apar\u0101dha<\/em>.<\/p>\n

In 1987 Iskcon leaders made an official apology to \u015ar\u012bla \u015ar\u012bdhara Maharaja for their offensive behaviour towards him but then they continued to neglect his instructions and guidance in the matter of properly understanding Gau\u1e0d\u012bya Vai\u1e63\u1e47ava philosophy. That \u015ar\u012bdhara Deva Gosv\u0101m\u012b Maharaja should be approached and accepted as an authority on philosophical issues and questions was the direct instruction of A.C. Bhaktived\u0101nta Swami Prabhup\u0101da to his disciples shortly before he departed from this world in 1977. The statements of Iskcon leaders in this regard have been documented in the book, Our Affectionate Guardians.<\/p>\n

In order to gain an accurate understanding on the origin of the j\u012bva<\/em> and numerous other philosophical and devotional topics, literally a thousand devotees or more have turned away from Iskcon to seek spiritual guidance elsewhere. One would think that losing so many devotees and even losing prominent leaders and gurus would urge that society to re-assess their understanding of Gau\u1e0d\u012bya Vai\u1e63\u1e47ava philosophy, but unfortunately it does not. Iskcon leaders continue to lead their members into a philosophical abyss, while they feast on the bitter fruits (n\u012bmboli<\/em>) of misconception.<\/p>\n

The onus is now on Iskcon leaders to either accept the conclusions of \u015b\u0101stra<\/em> and \u0101c\u0101ryas<\/em> as mentioned in this article or to prove the statements of \u015b\u0101stra<\/em> and the \u0101c\u0101ryas<\/em> to be faulty. In particular, we would be interested to see how they will prove the statement of A.C. Bhaktived\u0101nta Swami Prabhup\u0101da as faulty when he states, \u201cThe conclusion is that no one falls from the spiritual world, or Vaiku\u1e47\u1e6dha planet, for it is the eternal abode.\u201d<\/p>\n<\/div><\/div><\/div>

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