The Origin of the Living Entity
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(sandhiné). It is from svarüpa-çakti that Lord Nåsiàha, Lord Räma, and other direct incarnations of Kåñëa manifest, and these incarnations are called sväàça, Kåñëa’s personal expansions. [Sva means ‘own’ or ‘plenary’ or ‘direct,’ and aàça means ‘part’ or ‘expansion.’] This is not true for the vibhinnäàça-tattva jévas [vibhinna means ‘separated’ and aàça means ‘portion.’] sväàça-vibhinnäàça-rüpe haïä vistära ananta vaikuëöha-brahmäëòe karena vihära (Çré Caitanya-caritämåta, Madhya-lélä 22.9) Kåñëa expands Himself in many forms. Some of them are personal expansions and some are separate expansions. Thus He performs pastimes in both the spiritual and material worlds. The spiritual worlds are the Vaikuëöha planets, and the material universes are brahmäëòas, gigantic globes governed by Lord Brahmä.
A question arises: if all souls are eternal servants of Çré Kåñëa, how could they have become averse to Him? Why did they turn away from Him? The answer is that the jévas who became averse had not yet realized their constitutional position of eternal service.
Two Kinds of Souls There are two categories of jévas, as stated in Çré Caitanya-caritämåta, Madhya-lélä 22.10–13: sei vibhinnäàça jéva – dui ta’ prakära eka – ‘nitya-mukta’, eka – ‘nitya-saàsära’ (Çré Caitanya-caritämåta, Madhya-lélä 22.10) The living entities, the jévas, are divided into two categories. Some are nitya-mukta, eternally liberated, never having been conditioned, and others are perpetually conditioned (nityasaàsära, or nitya-baddha).
The meaning of nitya-saàsära in this verse does not mean ‘forever conditioned.’ It means that the time we have been conditioned is so vast that it cannot be calculated.