Krishna's friends were kept asleep for one year by Brahma, but when they woke up and Krishna returned before them, they considered that only a moment had passed.
Prabhupada further explained by citing yet another example -- that of Jaya and Vijaya, the two gatekeepers at a gateway to Vaikuntha, who once refused entrance to the four great sages, the Kumaras, and were subsequently cursed by them to fall to the material world:
So this dreaming condition is called non-liberated life, and this is just like a dream. Although in material calculation it is a long, long period, as soon as we come to Krishna consciousness this period is considered a second. For example, Jaya and Vijaya had their lila with Krishna, but they had to come down [to the material world] for their little mistake. They were given mukti, merging into the Brahma-sayujya [Lord Krishna's impersonal effulgence], after being killed three times as demons. This Brahma-sayujya mukti is non-permanent. Every living entity wants pleasure, but Brahma-sayujya is minus pleasure; it consists of eternal existence only. So when those who get Brahma-sayujya mukti do not find transcendental bliss, they fall down to make a compromise with material bliss, for example, by founding schools and hospitals. So even Lord Brahma is still material and wants to lord it over the material world. He may come down to become a germ, but then he may rise up to Krishna consciousness and go back home, back to Godhead. This is the position.
So when I say "yes, there is eternal lila with Krishna", that means on the evidence of Jaya-Vijaya. Unless one develops full devotional service to Krishna, he goes up only to Brahma-sayujya but falls down. But after millions and millions of years of keeping oneself away from the lila of the Lord, when one comes to Krishna consciousness this period becomes insignificant, just like dreaming. Because he falls down from Brahma-sayujya, he thinks that this may be his origin, but he does not remember that even before that, he was with Krishna. So the conclusion is that whatever may be our past, let us come to Krishna consciousness and immediately join Krishna. With a diseased man it is a waste of time to try to find out how he has become diseased; better to spend time curing the disease.
Prabhupada illustrated this point with an allegorical story:
On the top of a tree there was a nice tal fruit. A crow went there and the fruit fell down. Some pandits -- big, big learned scholars -- saw this and discussed: "The fruit fell due to the crow agitating the limb."
"No, the fruit fell simultaneously with the crow landing and frightened the crow so he flew away."
"No, the fruit was ripe, and the weight of the crow landing broke it from the branch." And so on and so on. What is the use of such discussions? So whether you were in the Brahma-sayujya or with Krishna in His lila, at the moment you are in neither, so the best policy is to develop your Krishna consciousness and go there [back to Godhead] never mind what is your origin.
The precise details of the soul's fall, Prabhupada explained, would perhaps continue to be an enigma. But his conclusion was clear:
Brahma-sayujya and Krishna lila -- both may be possible. But when you came down from Brahma-sayujya or when you came down from Krishna lila, that remains a mystery.
But at the present moment we are in Maya's clutches, so at present our only hope is to become Krishna conscious and go back home, back to Godhead. The real position is servant of Krishna, and servant of Krishna means in Krishna lila. Directly or indirectly, we are always serving Krishna's lila, even in dream. Just as we cannot go out of the sun when it is daytime, so where is the chance of going out of Krishna lila?
Srila Prabhupada summed up by way of a few more potent analogies:
The cloud may be there -- the sky may become very grey and dim -- but still the sunlight is there, everywhere, during the daytime. Similarly, because I am part and parcel of Krishna, I am always connected with Krishna. My finger, even though it may be diseased, remains part and parcel of my body. Therefore, we try to treat it, cure it, because it is part and parcel. So Krishna comes Himself when we forget Him, or He sends His representative. Awake or dreaming, I am the same man. As soon as I awaken and see myself, I see Krishna. Cause and effect are both Krishna. For example, cotton becomes thread, and thread becomes cloth. Still, the original cause is cotton. Therefore, everything is Krishna in the ultimate sense. When we cannot contact Krishna personally, we contact His energies. So there is no chance to be outside Krishna's lila. But we see differences under different conditions.
To give another example: In the pool of water and in the mirror the same me is reflected, but in different reflections. One is shimmering, unsteady; one is clear and fixed. Except when we are in Krishna consciousness, we cannot see our actual position rightly; therefore the learned man sees all living entities as the same parts and parcels of Krishna. Material existence is impersonal because [in that existence] my real personality is covered. But we should think that because I am now covered by this clay, I am diseased. And we should think that I must get to business to get myself uncovered, not wonder how I got this way.
Prabhupada's final advice on the issue left no doubts in Madhudvisa's mind: the efforts to comprehend the causal history of the jiva's falldown was ultimately a misuse of valuable time.
Now the fruit is there -- take it and enjoy. That is your first business. God is not bound by cause. He can change [anything]; He is the cause of all causes. Now don't waste your time with this kaka-taliya-nyaya, "crow-and-tal-fruit logic".
- From "The Great Transcendental Adventure" by HG Kurma Prabhu
Comments
But these verses in Bhagwatam telling why Jiva falls : what should I take from it. Please guide Prabhu
The brāhmaṇa continued: My dear friend, even though you cannot immediately recognize Me, can’t you remember that in the past you had a very intimate friend? Unfortunately, you gave up My company and accepted a position as enjoyer of this material world.
(Bhagwatam, 4.28.54)
The natural position of the living entity is to serve the Lord in a transcendental loving attitude. When the living entity wants to become Kṛṣṇa Himself or imitate Kṛṣṇa, he falls down into the material world. Since Kṛṣṇa is the supreme father, His affection for the living entity is eternal. When the living entity falls down into the material world, the Supreme Lord, through His svāṁśa expansion (Paramātmā), keeps company with the living entity. In this way the living entity may some day return home, back to Godhead.
further it is stated as :
My dear gentle friend, both you and I are exactly like two swans. We live together in the same heart, which is just like the Mānasa Lake. Although we have been living together for many thousands of years, we are still far away from our original home.
http://prabhupadabooks.com/sb/4/28/50 and more...