Liberated Souls Expand Lila-avataras
BY: PATITA PAVANA DAS
Jun 20, 2012 — USA (SUN) — If the soul in this material world is an expansion (amsa) of the liberated soul (mukta) in Goloka then this is a lila-avatara, a pastime expansion. The mukta enters the amsa through the spreading out of its prajna, the aura of consciousness. The liberated soul itself is in only one place. This is in the Vedanta sutra 4.4.15, which states that the pervasion of many bodies by the released soul is like that of a lamp, which is in one place but the illumination is in many places.
In other words, the consciousness in all the bodies or one body (amsa) is the same. There can be various activities of the different parts or bodies but they are with the same thinking, feeling, willing. Not that the original soul is Krishna conscious and the amsa is in maya. Just as in one's own body, the hand and feet have different activities but they act with the same purpose or consciousness/mind.
One can't be a liberated soul there in Goloka and here have the experience of being in maya. It is like a puppet on the string of the puppeteer. There is no independent initiative.
Bahushira dasa in his article "Expansion of the Soul" speculates a subconscious fall-vada (=the speculation that the soul doesn't fall from the spiritual planets but that only its subconscious expansion goes to the material world. The original, of the person in maya here in the mahat-tattva, is mukta-purusa, always, in the spiritual world). This makes all the activities of all the conditioned souls the lilas of the residents of Vaikuntha. This is similar to the Brahmavada philosophy, which teaches that this world and its activities are the lila of the Lord.
Prabhupada: "They do not know. They have no knowledge. Avisuddha-buddhayah [SB 10.2.32], always impure. Otherwise how they are thinking, so 'ham: "I am same. I am God. I am moving the sun, I am..." Such rascals, they remain always in ignorance. [break] ...no sense that "If I am the same, then why I have fallen down in this maya?" They say, "It is my lila. I have become dog. So it is my lila. I have become hog. It is my lila." (Morning Walk, July 2, 1975, Denver)
So according to this subconscious fall-vada, we do pastimes here just as they go on in the spiritual world. There is no difference between the material and spiritual world. All the activities here are orchestrated from above. The script is written in Vaikuntha and we execute it. The first and second world war with all its horrors gas-chambers atom-bombs was lila. The Stalin amsa killing 30 million other amsas was lila among the amsas of the nitya siddhas. The Mao amsa killing 40 million other amsas was lila. The 42 million abortions every year worldwide is the lila of Vaikuntha. The 1 million suicides worldwide every year is the lila of some or 1 million Vaikuntha residents. The up till now registered more than 120 million abductions by the aliens is the lila of Vaikuntha, it could also be staged in Vaikuntha.
The scriptural proof is in the Vedanta sutra and Sri Bhasya 4.4.15 of Sri Ramanuja:
"The pervasion (of many bodies by the released self) is like that of a lamp; indeed, it (i.e., the scripture) shows it to be so. Just as there is pervasion of other places by a single lamp existing in one place, through its own light, similarly, in the case of the individual self also, which is seated only in one body, through its own light (of attributive intelligence) the pervasion of all bodies appropriately results. Just as also, although in the heart, through the pervasion of consciousness there is the sense of one's own in regard to the whole of the body; similar to it is the case there."
Sri Baladeva Vidyabhusana comments:
"Those muktas, who through spiritual (Brahmic) bodies always wish to carry out the will of the Supreme Brahman, manifest in their acts the cit-sakti of the Lord, and with that sakti they work simultaneously in different places. The muktas always posses this cit-sakti and always follow the will of the Lord…they have become satya-sankalpas, beings whose mere will is action. (Govinda bhasya 4.4.12)
Then he writes in his commentary on Vs 4.4.18 (about the mukta, and this is also for the amsa because they are one) that:
"every mukta has the power to get to the spheres of cosmic rulers like Brahma etc…through the permission of the Supreme Ruler. But he doesn't become an ordinary samsari jiva because the mukta ever abides in that who is changeless. The mukta dwells in all spheres, fully knowing all the laws that govern those spheres."
In other words, when the amsa comes here, it can never fall in maya and become non-Krishna conscious, independent of the origin. Baladeva continues:
Then he concludes:
"Thus the dwelling of the mukta in these spheres, differs from the dwelling of the samsari jivas in them."
This is also described in the VS 4.4.14-15 Sri Bhasya:
"The individual is of the size of an atom. How, as regards of this soul having many bodies, there can be the idea of one's own, on the part of a single thing which is an atom?
Answer: The pervasion (of many bodies by the mukta) is like that of a lamp."
"Just as a lamp, although abiding in one place only, enters through the light proceeding from it into connection with many places; so the soul also, although limited to one place, may through its light-like consciousness enter into the soul. Although abiding in one spot of the body only, viz. the heart, pervades the whole body by means of its consciousness and thus makes its own."
Similarly is the explanation of the Vedanta-parijata-saurabha and Vedanta-Kausthuba the commentaries of Nimbarkacarya and his disciple Srinivasa.
"The entering" of the freed soul, atomic in size and abiding within one body, into many bodies,—i.e. its complete entering into those bodies as their soul with the thought: 'This is my body and that as well'—is possible through its attribute of knowledge. "As in the case of a lamp." That is, just as a lamp, though placed in one place, pervades many places through its attribute, viz. rays, so is the case here."
In theory, if the original falls in maya, the amsa falls in maya…but if the origin falls in maya, the ability to create amsas is gone. Unless the jiva gets siddhis.
The soul can also be in the amsa. Then the amsi (the original) is soulless. The Lord keeps the original (and the amsa) going.
The amsa is of the same quality as the original because "the soul can never divide or be created. There is an expansion of consciousness." (comment by His Holiness Bhanu Swami)
There is no scriptural reference to conditioned souls being amsas of nitya siddhas. Paramatma sandarbha says souls or jivas are of two types: nitya muktas and nitya baddhas. The nitya mukta is not simultaneously a nitya baddha. (comment by H.H Bhanu Swami)
Some more points of Bahushura dasa and our comments:
**puraiva pumsavadhrito dhara-jvaro
bhavadbhir amsair yadushupajanyatam
sa yavad urvya bharam isvaresvarah
sva-kala-saktya kshapayams cared bhuvi
Lord Brahma informed the demigods: Before we submitted our petition to the Lord, He was already aware of the distress on earth. Consequently, for as long as the Lord moves on earth to diminish its burden by His own potency in the form of time, all of you demigods should appear through plenary portions as sons and grandsons in the family of the Yadus. (SB 10.1.22)**
On SB 10.1.22 there are also other interpretations e.g. the words amsa yadu is explained by Srila Visvanatha Cakravarti Thakura as: The demigods should appear along with the Lord's associates such as Uddhava and Satyaki, who are expansions of the Lord (amsaih) in the family of Yadu, the Kurus or more specifically the Pandavas.
Thus his translation of this verse will be: "He will by your good selves as His parts expand Himself in the family of the Yadus."
Also in the Krishna Book, Srila Prabhupada doesn't write that the expansions of the devatas participated in the Lord's bhauma-Vrndavana lila.
"The message was: The Supreme Personality of Godhead will appear on the earth very soon along with His supreme powerful potencies, and as long as He remains on the earth planet to execute His mission of annihilating the demons and establishing the devotees, the demigods should also remain there to assist Him. They should all immediately take birth in the family of the Yadu dynasty, wherein the Lord will also appear in due course of time.
The Supreme Personality of Godhead Himself, Krsna, personally appeared as the son of Vasudeva. Before He appeared, all the demigods, along with their wives, appeared in different pious families in the world just to assist the Lord in executing His mission. The exact word used here is tatpriyartham, which means the demigods should appear on the earth in order to please the Lord. In other words, any living entity who lives only to satisfy the Lord is a demigod." (KB – Advent of Lord Krishna)
This means that the devas came personally.
SB 10.1.23 states that the devis didn't expand.
"The Supreme Personality of Godhead, Sri Krishna, who has full potency, will personally appear as the son of Vasudeva. Therefore all the wives of the demigods should also appear in order to satisfy Him." (SB 10.1.23)
And on SB 10.1.23 Srila Visvanatha Cakravarti Thakura comments:
"sura-striyah: wives of the demigods; refers to expansions of Krsna's eternal female companions, who were present in the heavenly planets. Examples are the wives of the Manvantara Avataras and Lord Vamana. They performed worship to attain friendship and intimacy with Krsna's most dear lovers (Vraja-gopis). Because of this worship they took birth (sambhavantu) in the Yadu dynasty as different priya sakhis of Krsna in Bhauma Vrndavana to enrich the Lord's transcendental pastimes.
When Krsna appears in the family of the demigods in partial form (as e.g. Vamanadeva), His beloveds also appear in the forms of demigoddesses to please Him. When Krsna appeared on earth, these devis appeared as young unmarried gopis, priya sakhis of the nitya-priya sakhis."
So the demigodesses didn't expand but came personally? And the demigods were alone in the heavenly planets without their spouses?
The text of Brahmavaivarta Purana is for another kalpa. This fact is stated in the Skanda Purana, which lists which Purana belongs to and describes which kalpa, day of Brahma.
By the will of the Lord devatas can expand or separate an amsa into His lila as for example when the Lord appears. A perfect amsa good for Krishna's pastimes is only for liberated souls as stated in Vedanta Sutra 4.4.11. Or by Krishna's mercy and ability or empowerment. So when demigods expand an amsa into Krishna's lila, that is not their kama-rupa-siddhi solely because that kama-rupa-siddi amsa is limited in time and activity, being connected to the modes of nature. (comment by H.H Bhanu Swami)
We have to make this distinction between kama-rupa-siddhi in suddha-sattva or in the modes. The Vedanta-sutra describes specifically the qualities of liberated soul. The qualities of the conditioned soul are different.
In SB 11.15.3 Srila Visvanatha Cakravarti Thakura comments that the mystic siddhis are perfect in Krishna, arising from His svarupa-sakti. They are not material. (this is such also for the liberated souls). In others by sadhana, they manifest to lesser degree and are material. Especially about the group of ten siddhis in which is the kama-rupa-siddhi, he writes that they are caused by gunas like sattva. This kama-rupa-siddhi assuming any form one desires in its pure form is described in Vedanta sutra 4.4.11
As the mystic siddha is lower in the modes so the mystic power, the amsa is more limited in time and activity. But still one in consciousness. The dream/amsa fall vada can't explain the existence of human species (and animal, plant species below the human forms) who have no mystic powers. These lower and subhuman species are low in the modes nature but they are supposed to be amsas (one in consciousness) with the highest consciousness/modes of nature species who have mystic powers as they are amsas of liberated souls in the spiritual world. The amsa or expansion can be only of the same quality of consciousness. They should also have siddhis and be Krishna conscious.
**Garga samhita 1.3.26**
These devatas had gone from the Lord of Svetadvipa to Vaikuntha to ask Sri Narayana to come. Then they came to Sri Krishna in Goloka Vrindavana. They could be liberated souls; perfectly, personally present and remaining in their post in heaven. This could be a kalpa-bedha; another day of Brahma.
Brahma Vaivarta Purana 18.119-125 is about the yajna-patnis, the wives of the brahmanas (Krishna book (SB 10.23)) who fed Krishna Balarama and the gopas with great devotion while their husbands, the Vedic brahmanas only surrendered later.
The complete truth we get when reading the earlier passages of ch. 18 of Brahmavaivarta Purana.
"The yajna-patnis had served Krishna Balarama and the gopas very nicely so Krishna said: "ask for any boon."
They said: "We do not want a boon. We are the followers of your lotus feet. Kindly grant us the inaccessible slavehood of your lotus feet. We don't intend to go back to our abodes."
Krishna: "All right."
A chariot came from Goloka. The brahmana women shed their human forms, showed their original forms of cowherds and left for Goloka. Then the Lord created the shadow brahmana women and sent them back to their abodes in place of the original ones.
The brahmanas in the meantime had started to search for their wives. They came across the shadow brahmana women on the path and spoke: "You are so graceful because you have had an audience with the Lord. The lives of us people are of no consequence, besides the reciting of the Vedas. It has been ordained in the Vedas and the Puranas by the intellectuals that the entire universe is the tejas (power, energy) of the Lord. Whosoever has adored Lord Krishna, would not be in need of the reward for performing his tapas, yajna etc. The one, in whose heart Lord Krishna dwells, does not need to perform any deeds. The one, who has drank the ocean, the digging of a well is of no consequence for him."
Thus speaking, the brahmanas returned to their respective abodes together with all the damsels and enjoyed their company. By enjoying their company, the brahmanas were much more delighted as compared to their earlier enjoyment. But the truth about the excess of the same, the brahmanas could not realize. Thereafter, Lord Krishna, accompanied by Balabadhra and other cowherds returned to their respective abodes.
These yajna-patnis were the wives of the saptarsis. They were very beautiful so in one yajna, Agni touched their limbs with his flames and thus fainted. These women didn't know Agni's trick but Angira rsi (one of the saptarsis) realized the mind of Agni and cursed him. He also cursed the wives of the saptarsis to be born as humans in the house of brahmanas."
The shadow body created for the husband was done by Krishna. This hasn't involved the kamarupa siddhis of the souls.
"Through your digits you will become our wives again." The translation we have here says: "Lord Krishna will create your shadow body with the illusion of yogamaya."
"All of you should go to the earth and be born in the human race." Verse 126 is left out. Half truth is published. This clarifies everything. The text is:
"Thus speaking, the sage got infatuated with grief and the damsels reached the earth, where they became the wives of the brahmanas."
The wives of the sapta rsis including Angira rsi went themselves, personally. If they would have only send an amsa and personally remained there why would the sage be infatuated with grief? He was glorifying and happy that the wives would get purified, getting an audience with Krishna and achieve Goloka (verse 123). This will be a boon to you (verse 125). On this "a digit will become my wife". The translation we have here says: "Then again you would become my spouses" Therefore Angira rsi was infatuated with grief. He would lose his spouse not just an amsa of her.
**Vasista Muni in the Mahabharata, Santi Parva section 305**
Ganguli's translation is tinged with mayavada. This is clear from the following 3 footnotes in this book 4 in this same section.
Santi Parva CCCXIX footnote
This is a very difficult verse. Pasya and apasya are drashtri and drisya, i.e., knower and known (or Soul and Prakriti) Kshemaya and Tattwo are drik and drisya, i.e., knowledge and known. One that sees no difference between these that is, one that regards all things as one and the same, is both Kevala and not-Kevala, etc, meaning that such a person, though still appearing as a Jiva (to others) is in reality identifiable with the Supreme Soul.
Santi Parva CCCXXXIX footnote
The commentator explains that by Mahayajna--great sacrifice--is meant Yoga. The Jiva-Soul is like the libation poured in the sacrifice, for by Yoga the Jiva-Soul is annihilated and merged into the Supreme Soul.
Santi Parva CCCXL footnote
The idea of Eternity without any conceivable beginning and conceivable end was so thoroughly realised by the Hindu sages that the chiefdom of Heaven itself was to them the concern of a moment. Nothing less than unchangeable felicity for all times was the object they pursued. All other things and states being mutable, and only Brahman being immutable, what they sought was an identification with Brahma. Such identification with the Supreme Soul was the Emancipation they sought. No other religion has ever been able to preach such a high ideal. The Hindu's concern is with Eternity. He regards his existence here as having the duration of but the millionth part of a moment. How to prevent re-birth and attain to an identification with the Supreme Soul is the object of his pursuit.
Therefore for Ganguli this section means: "Brahman the bimba (=the original) is absolute immutable beyond matter. There is an apparent but illusory asat non existent jiva, the pratibimba (=reflection) in the asat mahat tattva. Actually olny Brahman exist etc etc." (We all know their word-jugglery)
This has made Bahushira dasa glide or fall down into his "soul is still in Goloka-vada." Here is a Vaisnava translation.
"1 Vasistha said
evam apratibuddhatvād abuddha janasevanāt / sarga koti sahasrāṇi patanāntāni gacchati
Evam-in this way; apratibuddhatvād lack of intelligence; abuddha-unitelligent; janasevanat-serving people; Sarga-dissolution; koti sahasrani–millions and millions; patana-falling (or death); antani-ending; gacchati-goes
Due to lack of intelligence and the association of unintelligent people one has to go through millions and millions of deaths and endings with dissolutions.
2 dhāmnā dhāma sahasrāṇi maraṇāntāni gacchati / tiryagyonau manuṣyatve devaloke tathaiva ca
Dhamna-with the abode; dhama sahasrani–millions of abodes; marana-death (or cessation);
antani-ending; gacchati-goes; Tiryagyonau-nonhumans; manusyatve-humans; devaloke-planets of the demigods; tathaiva-similarly; ca-also
The jiva goes through millions of abodes and millions of species like humans, nonhumans and devatas all in which death is the end.
3 candramā iva kośānāṃ punas tatra sahasraśaḥ / līyate 'pratibuddhatvād evam eṣa hy abuddhimān
Candrama-moon; iva-like; kosanam-waxing-waning; punas-again; tatra-there; sahasrasah-thousands of times; Liyate –vanished; pratibuddhatvad-perfect knowledge; evam-thus; esa-this; hi-certainly; abuddhiman-ignorant
Just like the moon is waxing and waning again and again thousands of times, so is certainly the perfect knowledge lost of the ignorant persons.
4 kalāḥ pañcadaśā yonis tad dhāma iti pathyate / nityam etad vijānīhi somaḥ sodaśamī kalā
kalāḥ – portion; pañcadaśā – fifteen; yonis – cause, sorce; tad – this; dhāma – abode; iti – thus; pathyate – read, described; Nityam – always; etat – this; vijānīhi – kindly explain; somah – the moon; sodaśamī – sixteen; kalā – portions.
It is described that only [one] the sixteenth portion of the moon is always the same. Its other stations, fifteen portions are changing [waxing and waning].
5 kalāyāṃ jāyate 'jasraṃ punaḥ punar abuddhimān dhāma tasya payuñjanti bhūya eva tu jāyate
kalāyāṃ – Portion [in locative case]; jāyate – birth; ajasram – perpetually; punah punar – again and again; abuddhiman – not very intelligent, foolish, Dhāma – abode; tasya – his; payuñjanti – unsuitable; bhūya – again; eva – ceratinly; tu – indeed; Jayate – takes birth.
The unintelligent, indeed is subjected to perpetual unsuitable rebirths in the fifteen portions.
6 sodaśī tu kalā sūkṣmā sa soma upadhāryatām / na tūpayujyate devair devān upayunakti sā
Sodaśī – sixteenth; kalā – portion; sūkṣmā – subtle; sa – together; soma – moon; upadhāryatām – united, kept; na - not; tu – indeed; upayujyate – useful, suitable; devair – by the demigods; devān - demigods; upayunakti – utilize; sā – it
The jiva, the sixteenth portion, becomes repeatedly united by the demigods (with material nature).
7 evaṃ tāṃ kṣapayitvā hi jāyate nṛpasattama / sā hy asya prakṛtir dṛṣṭā tat kṣayān mokṣa ucyate
Evam – thus; tāṃ – that; kṣapayitvā – leaving; hi – indeed; jāyate – birth; nrpasattama - best of kings; sā – it; hy – indeed; asya – of it, his; prakṛtir – material nature; dṛṣṭā – seen; tat – that; kṣayān – annihilation, termination; moksa – liberation; ucyate – is called.
Oh best of the kings, the termination of the soul's [attachment] to material nature stops its rebirth. That is called liberation."
On Mahabharata Santi Parva 305, His Holiness Hrdayananda Maharaja wrote us:
1. Jiva transforming into cit with ignorance simply means that the jiva's original pure consciousness is covered with tamo-guna. Cit means consciousness.
2. Prakrti with cit's reflection means that the ahankara-covered soul functions as if a material creature. In that state the jiva's pure consciousness is covered and reflected as conditioned consciousness.
His Holiness Banu Swami on the same section of the Mahabharata wrote that "it merely describes jiva in ignorance."
"Cit in purity" is stainless. (Vasistha Muni teaches)
This Srila Prabhupada quotes often from the Vedas: Brihad aranyaka upanisad 4.3.15:
sa va esa etasmin samprasade ratva caritva drstvaiva punyam ca papam ca,
punah pratinyayam pratiyony adravati svapnayaiva; sa yat tatra kim cit
pasyati ananvagatas tena bhavati; asango hy ayam purusa iti. evam evaitat,
yajnavalkya. so'ham bhagavate sahasram dadami, ata urdhvam
vimoksayaiva bruhiti.
The gist of this sloka is that "whatever the soul sees in dream, deep sleep or awakening, he is not followed or affected by it for this person is not attached to anything." But the soul is in matter dreaming, sleeping or awakened.
Srila Prahupada explains this asango hy ayam purusa in various places: "The living entity is liberated. His material contamination is temporary, and his actual position is that he is liberated. (SB 3.3.14 p); the soul is always pure and uncontaminated by material attachment. (SB 4.3.23 p); the spirit soul is always unaffected by material arrangements. (SB 5.10.6 p)"
One should study the context of these quotes. This means that the living entity is not connected with matter. As a diamond can be covered over by mud but is not actually stained, so similarly the svarupa of the soul is covered over and contracted even but not lost under the mud of maya.
This asango purusa gets repeatedly associated with different types of antah karana the four inner faculties and various gross bodies. The subtle body, antah karana is the same but its content changes. There is no description that this means that the jiva is still in Goloka.
**You are liberated. Simply just a cloud has covered you. Drive away the cloud. There is no question that you were ever. You are ever-liberated.**
The context of the quote from the CC Adi 7.108 lecture 18-2-67 makes it clear that Srila Prabhupada is not speaking of "part of us in a liberated state on some plane of existence."
He speaks of and to the soul here and now who is temporarily in maya.
Bhaktijana: Has my soul ever been liberated? If I was once liberated...
Prabhupada: You are liberated. You are liberated. Simply just a cloud has covered you. Drive away the cloud. There is no question that you were ever. You are ever-liberated. That, the sky is always spiritual, but it is sometimes overcrowded with cloud, this maya. This is called maya. Actually, you are not conditioned. You are thinking. Just like in the dream you are thinking that tiger is eating you. You were never eaten by tiger. There is no tiger. So we have to get out of this dream. Don't you sometimes dream that tiger is eating you? Is there any tiger? You are simply thinking. So if you keep in Krishna consciousness, that nonsense thinking will go away. Therefore we have to keep ourself always in Krishna—thinking so that this dream will never come. If you are always awakened, then dream never comes. So keep yourself always awakened by Krishna consciousness."
The previous 15 questions before this question were on the soul falling from the spiritual world due to independence. As students come to Iskcon and go away.
He has also just answered that the brahmajyoti is in the spiritual sky and here also. Just like the sunshine, when there is cloud in the sky, is under in and above the clouds.
Brahmajyoti means cit-kana, souls and their effulgence and Krishna's and Visnu's effulgence. I.o.w there are souls here, not just amsas.
Then Srila Prabhupada says: "a cloud has covered you…sometimes (you are) overcrowded with a cloud. This is maya. Keep in Krishna consciousness, that nonsense thinking will go away."
**Pervertedly reflected in the material world these things of cit are called by the name matter…material love is the pervertedly reflected state of bhakti.**
From this Bahushira dasa concludes that our spiritual body is still in Vaikuntha and is pervertedly reflected as the material body here. The translation we have says…"cit (pervertedly) reflect the substance named matter."
This Srila Prabhupada explains by quoting Bg 15.1:
"urdhva-mulam adhah-sakhamasvattham prahur avyayam
chandamsi yasya parnaniyas tam veda sa veda-vit
The Supreme Personality of Godhead said: It is said that there is an imperishable banyan tree that has its roots upward and its branches down and whose leaves are the Vedic hymns. One who knows this tree is the knower of the Vedas.
Just like a tree, standing on the shore of a reservoir of water. You'll find the reflection of the tree downward. Everything is topsy-turvied. The trunk, the root is on the up, and the foliage, which is on the up, that has come down. Similarly, this material world is described in the Bhagavad-gita, Fifteenth Chapter: urdhva-mulam adhah-sakham. Generally, we see tree downwards, root, but in the reflection you will find the roots upward. Therefore urdhva-mulam adhah-sakham means these material varieties are simply an imitation of the original variety." (SB 1.2.23, Los Angeles, August 26, 1972)
Thus this perverted refection means that this world is in general a topsy-turvy of the spiritual world. This is already in the Katha Upanisad 4.10
yad eveha tad amutra
yad amutra tad anv-iha
Whatever is down here, the same is over there,
and what is over there is replicated over here.
If the avataras or expansions of the souls are false or degenerated copies as Bahushira dasa thinks then what about Krishna's expansions (the 3 Vishnus) and avataras, descents into the material world. It is nowhere specified to refer only to the souls who fall but then don't fall but reflect a copy. And the other souls (also cit) who don't fall are they not mirrored?
Therefore the translation Bahushira dasa uses is correct if one understands from "the soul doesn't lose his original form he had in Vaikuntha," that it becomes shrunk or contracted. The soul doesn't loose it. It can be unfolded or evolved again. And "The soul loses the memory of his original spiritual form in Vaikuntha" is correct of understood to mean that the soul forgets the form he had in Vaikuntha (fully developed) and which he also has now here (dwarfed).
On this: "He forgets the Vaikuntha form." To fit Bahushira dasa's explanation it should have been said "the soul loses the memory of his original form which still is in Vaikuntha." But this "the soul loses the memory of his form in Vaikuntha" can't be turned to Bahushira's interpretation because then the next sentence would be redundant. "Still his Vaikuntha form doesn't cease to exist." Yes, we know that. This you already said.
We have another translation of these verses graciously provided by Dr. Demian Martins:
"Cit is said to be pure atma; it does not mean this (material) form. In other words, the original form of pure atma is a body made of cit. It is a constitutional structure called cit. It is eternally manifested by the acintya-sakti. It is in this substance that the places, the bodies, and other instruments become manifest in their eternal form in Vaikuntha. Atma is an element situated in Vaikuntha, by which the original cit comes to the material world. It makes the substances named material elements reflect."
"The liberated state is our original constitution as consciousness (cit), while the conditioned state is a reflex of consciousness, which appears as conscious and non-conscious. In the liberated state we (naturally) enjoy the rasas of Vaikuntha, while in the conditioned state we have to search for rasa. That means, we have to look for enjoyable rasas like those (but which are perverted in this world)."
**"The individual soul naturally resides in Vaikuntha. If he somehow comes to the material world, the individual soul brings with him his spiritual form made of chit. Pervertedly reflected in the material world those things of chit are called by name "matter." (Prema-pradipa, p. 96)**
We have another translation:
"In the liberated state we have a spiritual form. In the conditioned state we have a form of indistinct (mixed) matter and spirit. In the liberated state Vaikuntha-rasa is enjoyed, and in the conditioned state it should be sought after."
Thus "the soul loses (the memory) of the original form (or rasa) (he had) in the Vaikuntha world" of Bahushira's translation means what is stated just above these lines: the soul "comes to the material world and brings with him his spiritual form made of cit." He doesn't leave it in the spiritual world. The soul brought it here. This translation is from the Bhaktivedanta Vedabase.
**Srila Prabhupada is clearly saying here that we already have a spiritual body in Vainkuntha. He is indicating that we have to reawaken our consciousness to that body we have forgotten…**
In the lecture quoted where Srila Prabhulada is supposed to have said this, he actually says "revive your spiritual body and in that spiritual body you go back to home, back to Godhead."
The souls had a spiritual form in the spiritual world. That form became shrunk or contracted. Therefore, it has to become revived or reanimated from the conditioned diseased state. If the spiritual body is already in its complete glorious form in Vaikuntha then it doesn't have to become revived. In Vaikuntha all the bodies are perfect. Thus our form is not in Vaikuntha. It is here and it has to become restored by the process of Krishna-consciousness.
To consider our conditional life a dream expansion of our liberated self in the spiritual world is anther wrong idea. Srila Prabhupada in the purport to SB 4.29.64 writes:
"In dreams we sometimes see things that we have never experienced in the present body. Sometimes in dreams we think that we are flying in the sky, although we have no experience of flying. This means that once in a previous life, either as a demigod or astronaut, we flew in the sky. The impression is there in the stockpile of the mind, and it suddenly expresses itself. It is like fermentation taking place in the depths of water, which sometimes manifests itself in bubbles on the water's surface. Sometimes we dream of coming to a place we have never known or experienced in this lifetime, but this is proof that in a past life we experienced this. The impression is kept within the mind and sometimes becomes manifest either in dream or in thought. The conclusion is that the mind is the storehouse of various thoughts and experiences undergone during our past lives."
Thus the dreams of a liberated soul are expansions of the mukta and of the same quality; so-called bad dreams are lila.
Being adverse to the eternal lilas, the occasional lilas like the vanquishing of demons are absent in the spiritual world. Killing demons as found in Bhauma-Vrindavana exists in the aprakata-dhama as a mere rumor or thought for the nourishment of rasa. This takes form and reveals itself in the prakata lilas displayed in the material world as the work of destruction of demons.
But our existence as conditioned souls in this material world is not lila or transcendental activity of eternal knowledge and bliss (sat cit ananda). Srila Prabhupada writes in his introduction to Bhavad gita as it is that our existence here is asat, acit and nirananda.
"Our present body is not sac-cid-ananda. It is asat, not sat. It is not eternal; it is perishable. It is not cit, full of knowledge, but it is full of ignorance. We have no knowledge of the spiritual kingdom, nor do we even have perfect knowledge of this material world, where there are so many things unknown to us. The body is also nirananda; instead of being full of bliss it is full of misery."
To conclude, if a demigod expands an amsa, that will not save all the faulty theories of subconscious fall vadis; the species of life lower then demigods are not the expansions of the demigods. Demigods can only expand an equal or double or extension of themselves. One of the same internal consciousness. The external form can be different.
Fallen souls don't expand fallen souls means in the context of this subconscious sef-fall-vada. A soul becoming envious of Krishna cannot separate or expand an amsa who falls down and suffers the conditioning of 8.400.000 bodies or prison cells of the material world while an original remains in pure Krishna consciousness in the spiritual world.
Also fallen souls cannot expand fallen souls because the soul is not created and is indivisible. Not even the liberated soul can expand a soul. The mukta can expand only its consciousness.
A fallen soul with mystic siddhis can expand a fallen amsa and this will act according to the will of the soul and be one in consciousness. A liberated soul can expand a liberated amsa but not a fallen amsa.
