The Appearance of Tulsi-devi: The Lords Pure Devotee

It is stated in Our Original Position, Chapter eight that Srimati Radharani cursed Her dear maidservant Vrinda Devi to fall down to material existance and that this is factual evidence that the jiva soul falls from the Lords eternal lila.
There is a reference in Brahma-vaivarta Purana regarding the appearance of Tulsi-devi in this material world due to the "curse" of Radha. However, in the writings of the six Goswamis we do not find mention of this pastime. Those sections of the Puranas which are important for our advancement in pure devotional service have been selected by the Goswamis and they have included those portions in their writings. About this "curse" we do not find any mention by our acharyas.
In most cases the Puranas are written for persons in the lower modes of material nature. The events and stories that we find there are mainly to instruct the fallen souls in a general way or to instill fear and reverence in them for Divinity.
Because this narration of the cursing of Tulsi-devi is there in the Brahma-vaivarta Purana some devotees think that it is a very important pramana, evidence, to support the idea of the jiva falling from Vaikuntha. But in fact the narration makes no reference whatsoever to a jiva falling from Grace. The narration strictly pertains to activities amongst the parsada devotees, eternally liberated souls.
There are certain activities of Krsna and the Vishnu avataras mentioned in the scriptures which may be neglected by the pure devotees due to those activities conflicting with their inner emotions, bhava. For example, there is the disappearance lila of Krsna in which He is shot in the heel with an arrow. This is even mentioned in the Bhagavat Purana yet the pure devotees do not take pleasure in discussing this final lila of the Lord. Rather they neglect it.
There is also a section in the Padma Purana which goes under the name Bhagavata Mahatmyam in which the story of Bhaktidevi and her two dying sons Jnana and Vairagya, is narrated. In that Mahatmyam the process of hearing the Bhagavatam in seven days is also recommended. Because these things have been mentioned in Puranas some devotees have printed this Bhagavata Mahatmyam in a small book and they also attempt to hold the Bhagavatam reading in seven days. But our Guru Maharaja (A.C. Bhaktivedanta Swami Prabhupada) did not care for this Bhagavat Mahatmyam because it was not given any mention by the previous acharyas.
It is a fact that the Puranas and many other "Vedic" literatures present topics other than those of pure devotional service. These topic however, are of no concern to the Gaudiya Vaishnavas. The acharyas in our Gaudiya tradition are concerned exclusively with pure devotional service and we follow their lead. Not just any kind of pure devotional service but pure devotional service in the line of raganuga-bhakti, spontaneous love following in the footsteps of the residents of Vrindavana. Where such conclusions are found in the Vedas, Puranas, etc. the Gaudiya Vaishnavas whole heartedly embrace that. Otherwise not.
The Bhagavata Mahatmyam concerns itself mainly with karma-kanda and moksha-kanda­­material benefit and liberation. Therefore, it has not been given any importance by our acharyas ­­despite its seemingly being a "glorification" of the Bhagavatam. The narration regarding the "curse" of Tulsi is also in a similar status. It is not given much importance by our acharyas because the narration does not present the conclusions of pure devotional service. In fact the misconception that Radharani could curse Her most affectionte friend to suffer in material existances is indeed disturbing to one who is awake to the loving affairs of vraja-bhakti. It is also a fact that such narrations may even be bewildering and detrimental to the progresss of one who lacks the sufficient eligibility or adhikari.
However, the incident of the curse of Tulsi is not unintelligible for those devotees who have the grace of Sri Guru and the Vaishnavas. Our first understanding should be that Srimati Radharani so called "cursing" her dear-most servant to take birth in this material world was not actually a curse but a benediction. It was a benediction so that Tulsi would be married to Krsna /Vishnu and also so that the conditioned souls in material existance would get a chance to associate and serve a pure devotee. Furthermore, it must be understood that the drama was carried out under yogamaya not mahamaya. Yogamaya is the energy of Baladeva which, understanding the transcendental desires of the Lord and His devotees, makes all the necessary arrangements for their pastimes. In the case of madhurya-rasa-lila the yogamaya potency is represented by Purnamasi Devi. In any case mahamaya has no jurisdiction in the realm of Divine-lila whatsoever.
Krsna appears in this material world through His many expansions such as the Vishnu avatars and He even comes Himself as Vrajanandana Krsna and as Sri Chaitanya Deva. To serve the Lord in His many incarnations His eternal associates also descend to the material world. Thus is the case of Tulsi-devi. It should not be misunderstood that Tulsi was at anytime under the control of material nature or that She had "fallen" due to having displeased Srimati Radharani in Goloka. According to Srila Visvanatha Cakravarti Thakura Tulsi Devi is an expansion of the internal potency of Krsna known as urja. The internal potency, also known as swarupa-sakti, never comes under the influence of maya.
In Goloka Vrindavana Tulsi-devi is nondifferent from the gopinamed Vrinda who has expanded Herself as Tulsi. This Vrinda Devi is Herself an expansion of Srimati Radharani and She leads the section of sakhis known as dutika-sakhis,or messengers, . In the transcendental pastimes of Sri Sri Radha Govinda, Vrinda Devi is just under Visakha-gopiin importance and intimacy. The love and intimacy which exists between Srimati Radharani and Vrinda Devi is like a vast ocean of sweetness.
Actually the forest of Vrindavana is named after Vrinda Devi and it is a fact that She gave this beautiful forest as a gift to Srimati Radharani. In the field of vraja-bhakti it is not possible for the aspiring devotee to enter Vrindavana without first getting the blessings of Vrinda Devi. She is so exhaulted that She is considered as one of the principle Deities of Vrindavana. The feelings of affection that Radharani has for Vrinda Devi are wonderful. It is so wonderful that Radharani once made an arrangement for Krsna and Vrinda to sit together on the same throne during Their pastimes in the forest. At that time Radharani arranged for the wedding ceremony of Krsna and Vrinda to be performed.
Vrindavana is the land of the highest Divinity and the sweetest Reality. There every word is a song, every step is a dance and the flute is the dearmost companion of Krsna. katha ganam natyam gamanam api vamsi priyasakhi. Therefore the "curse" of Srimati Radharani, Vrindavaniswari, the most exhaulted Queen of Vrindavana, must be a benediction not a curse. When we think of a "curse' " we naturally think of a hateful exchange between two individuals. However, in the spiritual world no hatefullness or envy exists there.
The Lord and His pastimes with His pure devotees cannot be understood by non-devotees or by those who are offensive to pure devotees. First we must become favorable in accepting the guidance and blessings of pure devotees then we can have a correct understanding of the position of Tulsi Devi and how She has come here. But if we think that Srimati Radharani has hatefully cursed Her dearmost servant then we must ourselves be possessed of a hateful mentality.  

Origin of the Jiva Soul

Note: An audio mp3 file of Srila Sridhar Maharaja speaking on the Jiva issue is available Here: Jiva Origin
How does the soul first appear in this world? From what stage of spiritual existence does he fall into the material world?" This is a broad question, which requires some background information.
There are two classes of souls, jivas, who come into this world. One class comes from the spiritual Vaikuntha planets by the necessity of nitya-lila, the eternal pastimes of Krsna. Another comes by constitutional necessity.
The brahmajyoti, the nondifferentiated marginal plane, is the source of infinite jiva souls, atomic spiritual particles of nondifferentiated character. The rays of the Lord's transcendental body are known as the brahmajyoti, and a pencil of a ray of the brahmajyoti is the jiva. The jiva soul is an atom in that effulgence, and the brahmajyoti is a product of an infinite number of jiva atoms.
Generally, souls emanate from the brahmajyoti which is living and growing. Within the brahmajyoti, their equilibrium is somehow disturbed and movement begins. From nondifferentiation, differentiation begins. From a plain sheet of uniform consciousness, individual conscious units grow. And because the jiva 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.
Krsna bhuli sei jiva anadi bahirmukha . Anadi means that which has no beginning. When we enter the land of exploitation, we come within the factor of time, space, and thought. And when we come to exploit, action and reaction begins in the negative land of loan. Although we strive to become masters, really we become losers.
Goloka and Vaikuntha servitors are also seen to be within the jurisdiction of the brahmanda, the material universe, but that is only a play, lila. They come from that higher plane only to take part in the Lord's pastimes and then return. The fallen souls come from the marginal position within the brahmajyoti and not from Vaikuntha.
The first position of a soul in the material world will be like that of Brahma the creator. Then his karma may take him to the body of a beast like a tiger where he is surrounded with a tigerish mentality, or to the body of a tree or creeper, where different impressions may surround him. In this way, one is involved in action and reaction. The case is complex; to analyze the details of the history of a particular atom is unnecessary. We are concerned with the general thing: how the transformation of the material conception springs from pure consciousness.
Matter is not independent of spirit. In the brahmajyoti we are equipoised in the marginal potency as an infinite number of pinpoints of spiritual rays, electrons of consciousness. Consciousness means endowed with free will, for without free will no consciousness can be conceived. An atomic pinpoint of consciousness has very meager free will, and by misuse of their free will some jivas have taken their chance in the material world. They refused to submit to the supreme authority; they wanted to dominate. So, with this germinal idea of domination, the jiva enters into the world of exploitation. In the Bhagavad-gita (7.27) it is stated:
At first, sympathy and apathy develop in a crude form, just as when a sprout springs up with two leaves. And gradually these two things help us to dive deep into this mundane world. Upon retiring from the world of exploitation, the soul may return to his former position in the brahmajyoti as spirit. But, if the soul has gathered the tendency of dedication through his previous devotional activities, he does not stop there; he pierces through the brahmajyoti and goes towards Vaikuntha.
Why has the soul come to the world of exploitation" and not the world of dedication? That should be attributed to his innate nature, which is endowed with free will. It is a free choice. This is substantiated in the Bhagavad-gita (5. 14):
The responsibility is with the soul, otherwise, the Lord would be responsible for his distressed condition. But Krsna says that the soul's innate free will is responsible for his entanglement in the material world. The soul is conscious, and consciousness means endowed with freedom. Because the soul is atomic, his free will is imperfect and vulnerable. The result of that free choice is that some are coming into the material world, and some are going to the spiritual world. So, the responsibility is with the individual soul.
Once, an Indian political leader, Syamasundara Cakravarti, asked our spiritual master, Srila Bhaktisiddhanta Saraswati Thakura Prabhupada, "Why has the Lord granted such freedom to the jiva ?" Prabhupada told him, ""You are fighting for freedom. Don't you know the value of freedom? Devoid of freedom, the soul is only matter." Freedom offers us the alternative to do right or wrong. Once, Gandhi told the British authorities, ""We want freedom."' They replied, "You are not fit to have self-government. When you are fit, we shall give it to you." But finally, he told them, "We want the freedom to do wrong." So, freedom does not guarantee only acting in the right way; freedom has its value independent of right and wrong.
Free will is only absolute with the Absolute Truth. Because we are finite" our free will is infinitesimal. The possibility of committing a mistake is there. Our first choice was to dominate" and so, gradually we have entered the world of domination. As a result of this first action, everything else has developed. So, in different ranks" the species have been divided" from the demigods down to the trees and stones. And watery bodies, gaseous bodies, anything that we find here has evolved in that way. The activating principle in any form of embryological development is the soul, and from the soul, everything has evolved."
 
Additional information for our readers: (In the beginning of his reply to the question as to how the soul first appears in the material world, Srila Sridhar Maharaja mentions that this requires some background. Similiarly, before some of our readers can accept Srila Sridhar Maharaja's above statements as being important guidance for ISKCON in the matter of philosopy we would like to give some background information.
Shortly before departing from this world our spiritual master, Srila A.C. Bhaktivedanta Swami Prabhupada instructed his disciples, that if they had any questions regarding philosophy they should approach his Godbrother, Srila B.R. Sridhar Maharaja. "For philosophy you may go to my Godbrother, Sridhar Maharaja at Navadwip.) This has been amply documented in "Our Affectionate Guardians."