No One Falls from Vaikuntha

Sadhana siddhas cannot fall anymore than any other kind of siddha (krpa-sidha, nitya-sidha). No one falls from Vaikuntha other than examples like Jaya Vijaya who come to this world for the purpose of facilitating rasa (in their case vira rasa). The baddha jiva on the other hand is “fallen,” and this materially conditioned soul can become a devotee and cause Bhagavan to enter his or her heart as a sweeper. He is so kind.

Regarding the difference between nitya-siddhas and sadhana-siddhas, there is no difference in that they are both siddha. According to Srila Bhaktivinoda Thakur (BVT), some souls emenating from Maha Visnu go “up” and become nitya siddhas, whereas others go “down” and become nitya-baddhas. These two would be constitutionally the same, either as sadhana or nitya-siddhas. However, there are different kinds of nitya-siddhas, and those constituted of svarupa-sakti like Nanda Maharaja, Subala, Lalita, etc., are constitutionally different from those constituted of tatastha-sakti that “originate” in Maha Visnu. Nonetheless, all siddhas are for all intents and purposes equal becasue they function equally, being motivated by pure love under the influece of Bhagavan’s svarupa-sakti.

Q. What determines which souls are going “up” and which are going “down”?

This is a good question. BVT answers in two ways: the jiva‘s free will and the will of Bhagavan. However, under scrutiny the first answer seems less satisfactory. For example, such a jiva‘s choice would be based on incomplete information (a partial view of either direction). With only partial information as to the nature of either direction, one’s exercise of free will is one that is not well informed. Thus how much can it really be an exercise of free will?

The second answer is more satisfying, although only with regard to those who go “down.” They facilitate Maha Visnu’s sristi-lila. Afer all, nitya-siddha jivas are also manifest from Sesa in Vaikunthna and Balarama in Vrakaloka for the sake of these lilas. So there is no need for them to come from Mahavisnu.

Incidentally, I have not seen this explanation of nitya-siddha jivas coming from Maha Visnu anywhere other than in the writing of BVT, who was perhaps the first to try to explain the position of the nitya-baddha jivas to the modern world and in doing so shift any blame for the suffering of the jivas away from Bhagavan.

The difference between jiva-shakti emanating from Sesa, Balarama and Mahavisnu is that those emanating from Balarama are suited for lila in Vrajaloka, whereas those emanating from Sesa are suited for lila in Vaikuntha. As for those emanating from Mahavisnu, they are suited for the srsti lila, a large part of which includes the opportunity for Bhagavan to offer salvation (Vaikuntha), and in the case of Mahaprabhu, the highest prema.

2 thoughts to “No One Falls from Vaikuntha”

  1. I find it hard to come to terms with my eternally residing in the body of mahavishnu forever, and the statement in Bhagavad Gita that we eternally existed, how is this? even in santa rasa ? it just sounds like a temporary “we came into being” theory. I find it hard to accept that at some point I came into being? Became conscious ? it sounds like a christian concept.The lord created us to enjoy lila,? how does that fit with, BG 2:13 Never was there a time I did not exist.If their is no difference between the experienced and the experiencer there cannot be an experience? so if I was once unmanifest non different from maha vishnu i must have been unconscious not conscious of anything uncreated dead, and if I can merg “Sayujya mukti” into a state of non differentiation what does that say about my future eternal existence? how can we say we are eternal? Pamho Just some things going through my neophyte material mind. Also if we are santa rasa what is the difference between santa rasa in maha vishnu and those in vaikuntha?

    1. There is no beginning to Visnu and no beginning to the jivatmas that manifest from him in his sristi lila. This manifestation of the jivas is compared to Visnu’s out going breath. As he has no beginning, neither does his breath. So the world cycles are beginningless, as is Visnu. And thus so to is karma, because there cannot be a beginningless material world without karma. Karma is what makes it material and this karma is the binding force between the jiva sakti and maya sakti.

      The deep sleep of the jivas in Mahavisnu is called susupti. This is not santa rasa. It is the resting of Visnu from his sristi lila, during which the jivas temporarily merge in him as their karma is suspended. Then as he awakens they are again manifest. Meanwhile during the course of the manifest world many avataras as well as the guru parampara appear to deliver the jivas from the sristi lila to Vaikuntha.

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