vaikuṇṭhasya bhagavato jyotir-aṁśa-bhūtā vaikuṇṭha-loka-śobhā-rūpā yā ananta-mūrtayas tatra vartante tāṣāṁ ekayā saha muktasyāikasya mūrtiḥ bhagavatā kriyate iti vaikuṇṭhasya mūrtir iva mūrtiḥ yeṣām iti uktam
(Śrī Priti Sandarbha, Anuccheda 10)

“In the spiritual world, the Supreme Lord manifests unlimited spiritual forms. Each is a radiant expansion of His own Self, beautifying and illuminating that divine realm. With each of these forms, He engages in intimate pastimes with a single liberated soul.”

Śrīla Jīva Goswāmī teaches that all siddha-dehas—spiritual bodies—are radiant and active within the spiritual world. They are not mere abstractions or dormant possibilities.
Each of these unlimited siddha-dehas is a unique vessel perfectly suited for a perfected soul. Of course, this is something that our materially conditioned mind cannot fully grasp.

So naturally, a question arises:
How can my own personal siddha-deha be “active” if I have not yet attained svarūpa-siddhi?

Yes, this question emerges from the perspective of linear time—our current framework within this material world—but it remains a valid inquiry nonetheless. The truth is: our spiritual form is never “inactive.”
It radiates. It beautifies. It enlivens the spiritual domain, just as a blooming flower embellishes an altar with its fragrance and form.
From my current perspective, it feels as though my siddha-deha is “waiting” for me. But from the eternal, non-linear perspective, it will be as though I was never separated from it.

Is this mind-blowing? Absolutely. But it resonates as truth.

The siddha-deha suitable for a particular perfected soul is not just a costume—it is the vessel of our eternal spiritual identity.
It is not another “person.” It is me—the perfected jīva.
It is a form, not a separate being. The identity lies in the perfected soul, not in the shape.

Bhakti begins with the planting of the bhakti-latā-bīja—the seed of devotion—and culminates in eternal perfection. This perfection, once attained, never ceases. But the siddha-deha—the suitable spiritual form—has no beginning. It is siddha—eternally perfect and existing beyond the limitations of time.
Śrīmat Jīva Goswāmīpāda writes that the siddha-deha is the body that is “worthy of serving Śrī Kṛṣṇa.”
Śrīla Viśvanātha Cakravartīpāda elaborates that the siddha-deha is the body fit for rendering sakṣāt-sevā—direct, personal service—to Śrī Śrī Rādhā-Kṛṣṇa.

This is our true spiritual identification. The inner transformation that begins with awakening bhāva culminates in a realization of our eternal svarūpa. This process has a beginning, but once established, it has no end. In this way, svarūpa-siddhi is eternal.

The siddha-deha is bestowed upon us according to the perfection of our inner aspiration and spiritual longing. Until I attain that perfection, my own spiritual form remains “inactive” in the sense that it does not yet engage in my personal seva—again, from this linear perspective.
No one else is “driving my car” at the moment, so to speak.

My beloved Gurudeva once explained that the siddha-deha is like a most exquisite spiritual garment, waiting patiently for the perfected soul to wear it. Only when it “fits” us—when we are fully transformed in our consciousness—will we wear it naturally and effortlessly.
He once said that this spiritual dress will make us forget that we were ever baddha-jīvas—bound souls—millions of times more effectively than the material body makes us forget that we are spirit souls.

I find this analogy incredibly beautiful and deeply inspiring.

But always remember: we are bound by time and space.
Eternal principles transcend these limitations.

They are not always meant to be analyzed—but to be realized in anugatya—under loving guidance and surrender.

With folded hands,

Dandavats.

Tarun