The Pancha Tattva. In Vaishnavism, the Pancha Tattva are five expansions of Krsna the Supreme Personality of Godhead. These expansions have appeared on Earth in the late 15th century.

The five are-

1 - Lord Krsna Caitanya Mahaprabhu, who is the combination of Sri Radharani and Krsna in the one spiritual bodily Form, playing the role of Krsna's devotee.

2 - Lord Nityananda is Krsna's older brother Balarama which is the first expansion of Krsna from whom all Visnu tattva expansion expand from.

3 - Sri Advaita Acharya is Maha-Visnu and Visnu-tattva.

4 - Sri Gadadhara Pandit is Srimati Radharani who is the incarnation of devotional energy and Krsna's internal potency or energy.

5 - Sri Srivasa represents the "marginal living entities" or energy known as jiva-tattva (individual jiva-souls) who is also Naradha Muni.

(jaya) sri-krsna-caitanya prabhu nityananda sri-advaita gadadhara srivasadi gaura bhakta vrnda

Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare Hare Rama, Hare Rama, Rama Rama, Hare Hare.

Lord Krsna enjoys by manifesting Himself as the Spiritual Masters, the devotees, the diverse energies, the incarnations and the plenary portions in the form of the Panca-Tattva.

The Panca-Tattva are all five in one. I, therefore, worship the lotus feet of these five diversities of the one truth, the Panca-Tattva, by invoking their benedictions.

I offer my respectful obeisances unto the spiritual masters, the devotees of the Lord, the Lord’s incarnations, His plenary portions, His energies and the primeval Lord Himself, Sri Krsna Caitanya Mahaprabhu. (Sri Krsnadasa Kaviraja Goswami)

1 - Sri Krsna Caitanya,

2 - Prabhu Nityananda,

3 - Sri Advaita,

4 - Gadadhara,

5 - Srivasa.

Sri Krsnadasa Kaviraja Goswami in the Caitanya Caritamrita describes them as follows-

Caitanya Caritāmṛta - "Spiritually, there are no differences between these five tattvas, for on the transcendental platform everything is absolute. Yet, there are also varieties in the spiritual world, and in order to taste these spiritual varieties, one should distinguish between them." (C.C.Adi 7.5)

Caitanya Caritāmṛta - "Let me offer my obeisances unto Lord Sri Krsna, who has manifested Himself in five as a devotee (Lord Caitanya), expansion of a devotee (Lord Nityananda), incarnation of a devotee (Advaita Acarya), pure devotee (Srivasa), and devotional energy (Gadadhara)."(C.C.Adi 7.6)

1 - Lord Krsna Caitanya Mahaprabhu

Caitanya Caritāmṛta - "The loving affairs of Sri Radha and Krsna are transcendental manifestations of the Lord’s internal pleasure giving potency. Although Radha and Krsna are one in Their identity, They separated Themselves eternally. Now, these two transcendental identities have again united, in the form of Sri Krsna Caitanya. I bow down to Him, who has manifested Himself with the sentiment and complexion of Srimati Radharani, although He is Krsna Himself." (C.C.Adi 1.5)

Caitanya Caritāmṛta - "Desiring to understand the glory of Radharani’s love, the wonderful qualities in Him that She alone relishes through Her love, and the happiness She feels when She realizes the sweetness of His love, the Supreme Lord Hari, richly endowed with Her emotions, appeared from the womb of Srimati Saci devi as the moon appeared from the ocean." (C.C.Adi 1.6)

Lord Caitanya Mahaprabhu is the source of energy for all His devotees. He is maha-vadanyavatara, the most magnanimous incarnation of the Lord, for He does not consider the offenses of the fallen souls. In order to take full benefit of the Hare Krsna Mahamantra, we must first take shelter of Sri Caitanya Mahaprabhu.

2 - Sri Nityananda Prabhu

Caitanya Caritāmṛta - "May Sri Nityananda Rama be the object of my constant remembrance. Sankarsana, Sesa Naga and the Visnus who lie on the Karana Ocean, Garbha Ocean and Ocean of Milk are His plenary portions and the portions of His plenary portions." (C.C.Adi 1.7)

Caitanya Caritāmṛta - "I surrender unto the lotus feet of Sri Nityananda Rama, who is known as Sankarsana in the midst of the catur-vyuha [consisting of Vasudeva, Sankarsana, Pradyumna and Aniruddha]. He possesses full opulences and resides in Vaikunthaloka, far beyond the material creation." (C.C.Adi 1.8)

Caitanya Caritāmṛta - "I offer my full obeisances unto the feet of Sri Nityananda Rama, whose partial representation called Karanadakasayi Visnu, lying on the Karana Ocean, is the original Purusa, the master of the illusory energy, and the shelter of all the universes." (C.C.Adi 1.9)

Caitanya Caritāmṛta - "I offer my full obeisances unto the feet of Sri Nityananda Rama, a partial part of whom is Garbhodakasayi Visnu. From the navel of Garbhodakasayi Visnu sprouts the lotus that is the birthplace of Brahma, the engineer of the universe. The stem of that lotus is the resting place of the multitude of planets." 

Caitanya Caritāmṛta - "I offer my respectful obeisances unto the feet of Sri Nityananda Rama, whose secondary part is the Visnu lying in the Ocean of Milk. That Ksirodakasayi Visnu is the Supersoul of all living entities and the maintainer of all the universes. Sesa Naga is His further sub-part." (C.C.Adi 1.11)

Devotees understand that Lord Nityananda is Balarama Himself, the first expansion of Krsna. 

Vrindavan das Thakur, author of Caitanya Bhagavat prays- 

"I offer my respectful obeisances unto Sri Caitanya Mahaprabhu and Sri Nityananda Prabhupada's, whose long arms extend to Their knees. They have splendid golden complexions, and They inaugurated the congregational chanting of the Holy Names of the Lord. Their eyes resemble the petals of lotus flowers. They are the maintainers of all the worlds, the best of the brahmanas, the protectors of religious principles for this age. They bring happiness to the people of the world, and are the most merciful incarnations.

Lord Nityananda is even more merciful than Sri Caitanya Mahaprabhu because after Nitai was struck on the head with an earthen pot by the sinful Jagai and Madhai, He stopped Lord Caitanya from killing the two criminals. He begged the Lord to spare their lives because after all, their mood was to make devotees by killing the demoniac tendencies within, not by slaying wrong-doers.

The Lord agreed to do this if the demoniac brothers would give up their sinful activities and change their bad habits into Krsna Conscious ones. By His request, Mahaprabhu spared the brothers. By this mercy, the brothers fell at the feet of Caitanya Mahaprabhu and immediately surrendered their lives in devotion to Lord Caitanya."

3 - Sri Advaita Acarya

Advaita means non-dual because He is non-different from the Supreme Lord.

Acarya means He is disseminating Krsna Consciousness.

Advaita Acarya is Maha visnu, whose main function is to create the cosmic material world through the actions of Maya-

Caitanya Caritāmṛta - "Because He is nondifferent from Hari, the Supreme Lord, He is called Advaita, and because He propagates Krsna Consciousness, He is called Acarya. He is the Lord and the incarnation of the Lord’s devotee. Therefore I take shelter of Him." (C.C.Adi 1.13)

Advaita Acarya is in the Visnu-tattva with Sri Caitanya Mahaprabhu and Sri Nityananda Prabhu. These are the three masters, but Nityananda and Advaita are servants of Mahaprabhu. It was Advaita Gosai who prayed to the Lord by offering water and Tulasi leaves to His Salagram Sila Krsna Deity by loudly roaring his request for the Lord to appear.

4 - Sri Gadadhara Pandit.

Srila Prabhupada - "The pleasure potency of Śrī Kṛṣṇa formerly known as Vṛndāvaneśvarī is now personified in the form of Śrī Gadādhara Paṇḍita in the pastimes of Lord Caitanya Mahāprabhu. Śrī Svarūpa Dāmodara Gosvāmī has pointed out that in the shape of Lakṣmī, the pleasure potency of Kṛṣṇa, she was formerly very dear to the Lord as Śyāmasundara vallabhā. The same Śyāmasundara vallabhā is now present as Gadādhara Paṇḍita. Formerly, as Lalitā-sakhī, she was always devoted to Śrīmatī Rādhārāṇī." (C.C.Adi 10.15 purport)

Gadadhara Goswami is a representative of a perfect brahmana spiritual master He is the Pleasure Potency of Sri Krsna (Srimati Radharani). He is a learned scholar and Gadadhara Pandit is simultaneously an incarnation of Srimati Radharani and Lalita sakhi

Gadadhara is the incarnation of devotional energy and of the internal potency who is sakti tattva, the confidential worshipper of the Visnu tattva. In this incarnation, Radharani was able to spend time with Her Lord as an intimate associate who helped spread the pastimes and glories of Sri Caitanya Mahaprabhu.

5 - Sri Srivasa Pandit Thakura.

Srivasa Thakura is the incarnation of the pure devotee of the Lord. He is jiva-tattva, the leader of all pure unalloyed devotees.

Caitanya Caritāmṛta - "All glories to Lord Caitanya Mahaprabhu and Lord Nityananda! All glories to Advaita Prabhu, and all glories to the devotees of Lord Caitanya, headed by Srivasa!" (C.C.Adi 10.2)

Caitanya Caritāmṛta - "These two captains, with Their soldiers, such as Srivasa Thakura, travel everywhere, chanting the holy name of the Lord." (C.C.Adi 3.75)

Caitanya Caritāmṛta - "The devotees headed by Srivasa are His smaller limbs. They are like His hands, face and eyes and His disc and other weapons." (C.C.Adi 6.38)

Caitanya Caritāmṛta - "Srivasa, Haridasa, Ramadasa, Gadadhara, Murari, Mukunda, Candrasekhara and Vakresvara are all glorious and are all learned scholars, but the sentiment of servitude to Lord Caitanya makes them mad in ecstasy." (C.C.Adi 6.49-50).

The Lord’s marginal energy (jiva-tattva or individual jiva-soul) is Srivas Thakur who is also Naradha Muni.

Caitanya Caritāmṛta - "There are innumerable pure devotees of the Lord, headed by Srivasa Thakura, who are known as unalloyed devotees." (C.C.Adi 7.16)

Even cats and dogs in the household of Srivasa Thakura were liberated. Cats and dogs and other animals are not expected to become devotees, but, in the association of a pure devotee, they are also delivered. The entire family of Srivasa was made up of exalted spiritual personalities.

Caitanya Caritāmṛta - "In the Gaura-ganodesa dipika, Srivasa Pandita is described as an incarnation of Narada Muni, and Sri Rama Pandita, his younger brother, is said to be an incarnation of Parvata Muni, a great friend of Naradas. Śrīvāsa Paṇḍita’s wife, Mālinī, is celebrated as an incarnation of the nurse Ambikā, who fed Lord Kṛṣṇa with her breast milk, and his niece Nārāyaṇī, the mother of Ṭhākura Vṛndāvana dāsa, the author of Śrī Caitanya-bhāgavata, was the sister of Ambikā in kṛṣṇa-līlā. We also understand from the description of Śrī Caitanya-bhāgavata that after Lord Caitanya Mahāprabhu’s acceptance of the sannyāsa order, Śrīvāsa Paṇḍita left Navadvīpa, possibly because of feelings of separation, and domiciled at Kumārahaṭṭa." (C.C.Adi 10.8)

The supreme energetic, the Personality of Godhead, manifesting in order to enjoy five kinds of pastimes, appears as the members of the Panca-tattva. Actually, there is no difference between them because they are situated on the absolute platform, but they manifest different spiritual varieties as a challenge to the impersonalists to taste different kinds of spiritual humors (rasas).

In the Caitanya Caritāmṛta it is said-

parasya saktir vividhaiva sruyate - "The varieties of energy of the Supreme Personality of Godhead are differently known."

From this statement of one can understand that there are eternal varieties of humors, or tastes, in the spiritual world. Sri Gauranga, Sri Nityananda, Sri Advaita, Sri Gadadhara and Srivasa Thakura are all on the same platform. In spiritually distinguishing between them one should understand that-

1 - Sri Caitanya Mahaprabhu is the form of a devotee, (the combination of Radha and Krsna in the mood of Radharani)

2 - Nityananda Prabhu appears in the form of a devotee’s spiritual master, (Balarama Krsna's older brother and Krsna's first Visnu-tattva expansion)

3 - Advaita Prabhu is the form of a bhakta (devotee) incarnation, (Visnu-tattva)

4 - Gadadhara Prabhu is the energy of a bhakta and the Personality of Krsna's internal energy Srimati Radharani.

5 - Srivasa Thakura is a pure devotee (jiva-tattva or individual  jiva-soul) and is also Naradha Muni.

Caitanya Caritāmṛta - "The spiritual distinctions in the Pancha tattva-

1 - The bhakta-rupa (Sri Caitanya Mahaprabhu),

2 - The bhakta-svarupa (Sri Nityananda Prabhu)

3 - The bhakta-avatara (Sri Advaita Prabhu) are described as the Supreme Personality of Godhead Himself. His immediate manifestation and His plenary expansion, and They all belong to the Visnu tattva category.

Although the spiritual and marginal energies of the Supreme Personality of Godhead are nondifferent from the Supreme Personality of Godhead Visnu, they are predominated subjects, whereas Lord Visnu is the predominator. As such, although they are on the same platform, they have appeared differently in order to facilitate tasting of transcendental mellows. Actually, however, there is no possibility of one being different from the other, for the worshiper and the worshipable cannot be separated at any stage. On the absolute platform, one cannot be understood without the other." (C. C. Adi 7.5)

The Pancha-tattva mantra-

(jaya) sri-krsna-caitanya prabhu nityananda sri-advaita gadadhara srivasadi-gaura-bhakta-vrnda.

Devotees of the Hare Krsna Movement (ISKCON) first offer obeisances to Lord Caitanya by chanting this Pancha-tattva mantra; then chant the Hare Krsna maha-mantra-

Hare Krsna Hare Krsna Krsna Krsna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare.

There are ten offenses to avoid while chanting the Hare Krsna maha-mantra, but these are not considered in the chanting of the Pancha-tattva mantra.

ISKCON devotees follow the four regulative principles-

1 - No meat eating including no eggs or fish

2 - No gambling 

3 - No intoxication including tea and coffee

4 - No illicit sex including homosexuality

And the devotees must chant at least 16 rounds of the Hare Kṛṣṇa mantra daily and abide by the ten offenses while chanting the holy names-

1 - The first is to blaspheme the great devotees who have tried to spread the glories of the holy name throughout the world. The holy name of Kṛṣṇa is nondifferent from Kṛṣṇa, and one who attempts to spread the holy names throughout the world is beloved of Him. Kṛṣṇa Himself does not tolerate offenses against His pure devotees.

2 - The second offense is to deny that Lord Viṣṇu is the Absolute Truth. There is no difference between His name, quality, form, pastimes and activities, and one who sees a difference is considered an offender. The Lord is Supreme, and no one is equal to or greater than Him. Consequently if one thinks that the Lord’s names are nondifferent from the names of demigods, he offends. The Supreme Lord and the demigods should never be considered on the same level.

3 - The third offense is to consider the bona fide spiritual master to be a common man.

4 - The fourth offense is to blaspheme Vedic literature and authorized scriptures like the Purāṇas.

5 - The fifth offense is to consider the glories attributed to the holy names to be exaggerations.

6 - The sixth offense is to concoct perverted theories about the holy name.

7 - The seventh offense is to commit sinful activities on the strength of chanting the holy name. It is understood that by chanting the holy names one is free from sinful reactions, but this does not mean that one should act sinfully on the strength of chanting. That is the greatest offense.

8 - The eighth offense is to consider that religious rituals, austerity, sacrifices or other forms of renunciation are equal to chanting the holy name. Chanting the holy name is as good as associating with the Supreme Personality of Godhead. Pious activities are only means to approach the Supreme Personality of Godhead, and they can even be performed for some material reason.

9 - The ninth offense is to preach the glories of the holy name of God to a faithless person who is not interested in hearing them.

10 - The tenth and last offense is to maintain material attachment even after hearing and chanting the holy names of God. The idea is that by chanting the holy name without offense, one can obtain elevation to the liberated platform. On the liberated platform one is freed from all material attachment. Thus if one chants the holy names and still has material attachments, he must be committing some offense." (from the Book "The Teachings of Lord Caitanya")

Lord Caitanya is known as “maha-vadanyavatara”, the most magnanimous incarnation, for He does not consider the offences of the fallen souls.

Thus to derive the full benefit of the chanting of the Hare Krsna maha-mantra, we must first chant the Pancha-tattva-mantra and then chant the maha-mantra. This will help us to succeed in getting complete benefit of chanting the maha-mantra.

Lord Nityananda is even more merciful than Lord Krsna Caitanya Mahaprabhu.^^.

The great Sankirtan Movement of Lord Caitanya Mahaprabhu is a great gift to the entire universe, His appearance is very, very rare as He comes only to one Kali-yuga out of every 1000 Kali-yugas, which is once every 8 billion 640 million human years.

Lord Caitanya Mahāprabhu comes "once" in a day of Lord Brahma who lives for 100 years, which is 311 trillion, 40 billion human years.

Lord Caitanya Mahāprabhu's rare appearance is just after Lord Krsna appears as His original childhood form, who also comes to this planet "once" in a day of Brahma.

In Kṛṣṇa Lila (pastimes) Radha and Krsna combined in one spiritual Body, is Lord Caitanya Mahāprabhu. 

Many take it for granted without realizing how rare both Lord Krsna in His original childhood Form appearing at the end of a Dvapara-yuga, and Lord Caitanya's appearance, just after Lord Krsna at the beginning of Kali-yuga (1486 A.D) [Christian calendar]

Both Lord Kṛṣṇa as His original childhood Vrindavana Form, and Lord Caitanya Mahāprabhu, come only once in every ''day/night'' of Lord Brahmā during Brahma's day-time. 

Lord Caitanya appears in one Kali-yuga out of every thousand Kali-yugas. This happens during Brahma's "day-time hours" from sunrise to sunset.

During "night-time hours" from sunset to sunrise, none of the 4 yugas (Maha-yuga) exist due to a partial annihilation happening at night and Brahma sleeping.

This takes 4 billion 320 million human years, the length of Brahma's night time period, but also the length of Brahma's day-time as well.

There are 4 yugas to a Maha-yuga or Catur-yuga. As said above, Lord Caitanya appears to one Kali-yuga out of every 1000 Kali-yugas with great His Sankirtan Movement.

And Lord Krsna as His original Form also only appears once at the end of a Dvapara-yuga, in one Dvapara-yuga out of every 1000 Dvapara-yugas just before Lord Caitanya Mahāprabhu's appearance at the beginning of Kali-yuga.

There are 4,320,000 human years in one maha-yuga (that is made up of 4 individual yugas), multiply that by 1000 and it will equal Brahma's 12 hour "day-time" period from sunrise to sunset, which is 4 billion 320 million human years long.

Then add another 4 billion 320 million years for Brahma's 12 hour night-time period (sunset to sunrise), when a partial annihilation, with no yugas, takes place and Brahma sleeps. 

Therefore the "day-time" hours and "night-time" hours together, adds up to 8 billion 640 million human years which is a 24 hour ''day and night'' of Lord Brahma.

A day/night also equals two Kalpas, one for daytime, one for nightime.

Therefore, we can understand that both Lord Krsna in His ''original'' Form, and Lord Caitanya Mahāprabhu's appearance, are very, very rare as they both only come once over that enormous period of time.

Keep in mind, modern mundane science foolishly claim the entire universe began 13.5 billion years ago from a nonsense so called big bang. They have no idea what's going on.

Yes, Krsna comes once every 1000 Maha-yugas in a Dvapara-yuga,  and Lord Caitanya Mahāprabhu comes once in Kali-yuga, which all happen during the day-time period of Brahma. 

This also means there are 999 Kali-yugas that have NO Lord Caitanya Mahāprabhu or His Golden Age of Sankirtan in it, this only happens to one Kali-yuga in a day of Brahma and 999 Dvapara-yugas where Kṛṣṇa as His original childhood Form does not appear. 

As explained above, Brahma's night from "sunset to sunrise," is when a partial annihilation takes place. This is also called the ‘Night of Brahma’ where their are no Maha-yugas during Brahma's night-time. 

So, together a 24 hour ''day/night'' of Brahma equals 8 billion 640 million human years.

Also in the rare Kali-yuga Lord Caitanya Mahāprabhu appears in, there is a 10,000 year Golden Age known as the Sankirtan Movement of Lord Caitanya Mahaprabhu, which is the congregational chanting of the Hare Krsna Maha mantra in every Town, Village and City on the planet. 

In this very rare Kali-yuga we are all very fortunate if we take up the great Sankirtan Movement of Lord Caitanya Mahaprabhu and spread the chanting of Hare Krsna allows over the globe.

Many are asking if mystical powers have always existed in humans, like anti-gravity and traveling at the speed of mind, faster than light, or thinking of a place and instantly being there, even if it is a galaxy trillions of light years away.

Sadly, present day primitive mundane material scientific technology does not understand any of this.

Yogis believe that material supernatural powers, or siddhis, can be attained through life times of yoga practice, meditation, and discipline. 

These powers are considered to be magical, paranormal and just another aspect of the material world (not spiritual). 

However, the ultimate goal of yoga is to achieve moksha, or liberation from the suffering of repeated birth and death in the temporary decaying material world, rather than trying to attain materialistic siddhis or advanced methods of material technology (manipulating the material energy). 

Bhagavad Gita As It is confirms that the individual jiva-souls were never created because, like Krsna, they have no origin, and therefore have existed for infinity.

The original eternal permanent home of the individual jiva-souls is the eternal spiritual world's of the Vaikuntha planets, and Goloka-Vrindavana (anti-matter) where there is no birth, disease, old age and death like there is in the temporary decaying material world (matter).

Everything in the spiritual world is eternally youthful where nothing decays or fades away.

Bhagavad Gita As It Is - "Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be." (BG, Ch 2 Text 12)

Bhagavad Gita As It Is - "As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change." (BG, Ch 2 text 13)

Bhagavad Gita As It Is - “O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed."(BG, Ch 2 text 14)

Bhagavad Gita As It Is - "O best among men [Arjuna], the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation." (BG, Ch 2 text 15)

Bhagavad Gita As It Is - "Those who are seers of the truth have concluded that of the nonexistent [the material body] there is no endurance and of the eternal [the soul] there is no change. This they have concluded by studying the nature of both." (BG, Ch 2 text 16)

Bhagavad Gita As It Is - "That which pervades the entire body you should know to be indestructible. No one is able to destroy that imperishable soul." (BG, Ch 2 text 17)

Bhagavad Gita As It Is - "The material body of the indestructible, immeasurable and eternal living entity is sure to come to an end; therefore, fight, O descendant of Bharata." (BG, Ch 2 text 18)

Bhagavad Gita As It Is - "Neither he who thinks the living entity the slayer nor he who thinks it slain is in knowledge, for the self slays not nor is slain." (BG, Ch 2 text 19)

Bhagavad Gita As It Is - "For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain." (BG, Ch 2 text 20 "corrected" 1983 edition)

Bhagavad Gita As It Is - "O Pārtha, how can a person who knows that the soul is indestructible, eternal, unborn and immutable kill anyone or cause anyone to kill?" (BG, Ch 2 text 21)

Bhagavad Gita As It Is - "As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones." (BG, Ch 2 text 22)

Bhagavad Gita As It Is - "The soul can never be cut to pieces by any weapon, nor burned by fire, nor moistened by water, nor withered by the wind." (BG, Ch 2 text 23)

Bhagavad Gita As It Is - "This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, present everywhere, unchangeable, immovable and eternally the same." (BG, Ch 2 text 24)

Bhagavad Gita As It Is - "It is said that the soul is invisible, inconceivable and immutable. Knowing this, you should not grieve for the body." (BG, Ch 2 text 25)

Bhagavad Gita As It Is - "If, however, you think that the soul [or the symptoms of life] is always born and dies forever, you still have no reason to lament, O mighty armed." (BG, Ch 2 text 26)

Bhagavad Gita As It Is - "One who has taken his birth is sure to die, and after death one is sure to take birth again. Therefore, in the unavoidable discharge of your duty, you should not lament."  (BG, Ch 2 text 27)

Bhagavad Gita As It Is - "All created beings are unmanifest in their beginning, manifest in their interim state, and unmanifest again when annihilated. So what need is there for lamentation?" (BG, Ch 2 text 28)

Bhagavad Gita As It Is - "Some look on the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all." (BG, Ch 2 text 29)

Bhagavad Gita As It Is - "O descendant of Bharata, he who dwells in the material body can never be slain. Therefore, you need not grieve for any living being." (BG, Ch 2 text 30)

Srila Prabhupada – "There are no new souls, new and old are due to this material body, but the jiva-soul is never born and never dies, so if there is no birth, how can there be new souls?" (Letter to Jagadisa dasa, July 9, 1970)

The individual jiva-souls can fall to an inactive or dormant state called the impersonal Brahmajyoti or Brahman, but they certainly did not originate from there, or can eternally remain there in that dormant state, it is also temporary.

Srila Prabhupada - ''Existence in the impersonal brahmajyoti is also within the category of non-Krsna consciousness. Those who are in the brahman effulgence (impersonal Brahmajyoti) are also in the fallen condition, so there is no question of falling down from a fallen condition. When fall takes place it means falling down from the non-fallen condition. The non-fallen condition is Krsna consciousness [Vaikuntha or Goloka-Vrindavana]." (Letter to Revatinandana dasa, LA 13 June, 1970)

Even entering the impersonal Brahmajyoti or Brahman is also only a temporary relief for the eternal individual jiva-souls who enter there to escape the suffering and pain of being embodied in the material world and trapped in the cycle of repeated birth and death.

The implications of living for infinity means the individual jiva-soul can, over the eternity of time, be anyone and almost every bodily vessel there is over eternity.  

There is no limitations to what the individual jiva-souls can experience in the material world.

The implications of "infinity" is mind blowing. 

The eternal individual jiva-soul can stay in the material world for so long, if they choose, that they can live an almost identical life to the rich, famous and infamous they see around them, from McCartney, Elvis, Hitler, Dylan, Martin Luther King, Starlin, Kennedy, Jagger, Gates, Zuckerberg, Pol Pot, Jeffrey Dahmer, John Wayne Gacy, Donald Trump etc, an unlimited list of how the individual jiva-souls can choose to live their lives in the never ending cycle of birth and death in the temporary material world.

Because of eternity, the elements of material energy over that vast eternity (infinity), will eventually begin repeating itself, after exhausting every possible combinations of material energy.

In other words, if you stay long enough in the material world in the cycle of repeated birth and death, you can experience the existence of every material bodily vessel there is.

The key word is "infinity" that makes this scenario not only possible, but will definitely happen to all individual jiva-souls who foolishly choose to remain in the temporary material world of repeated birth and death.

The only escape from all this is finding a bonafide genuine Spiritual Master (Guru) and allow them to guide you back home back to Godhead and out of the material dream world.*×*.

Kṛṣṇa always wants a "two-way" open reciprocal voluntary cooperative contributing relationship from His devotees, based on loving personal exchanges and genuine cooperation from both sides, meaning Krsna's devotees can always express themselves in the service of their choice with no strings attached.

These voluntary contributions by the individual jiva-souls (devotees), are offered in their own unique way, where each jiva-soul is always a separate independent individual, yet simultaneously fully dependent on Krsna and Viṣṇu due to them being the Supreme Lords of all that there is.

The devotees of Krsna (individual jiva-souĺs) should never surrender to a mindless puppetry “one-sided" dominating relationship, where the devotee is ordered what to think, and how to serve without being encouraged to think for themselves how they want to serve Krsna with their own unique personal voluntary contributions. 

Krsna allows the individual jiva-souls (His devotees) to have their free will because He wants to see unique voluntary independent expressions of love towards Him from His devotee's personal choices with their own unique thoughtful contributions on their own.

Krsna wants His devotees to voluntarily be personally creative in their independent offerings, friendship and service to Him.

Srila Prabhupada – “Love is reciprocal, voluntary, good exchange of feeling, then there is love. It never achieved by force, no, Krsna does not want to become a lover like that - ‘You love me, otherwise I shall kill you!” (Lecture, Washington DC July 8, 1976)

As said above, real love (service) is voluntary and can never exist on a “one-way" path because love can only exists when "two" are involved in voluntary reciprocal contributing loving exchanges.

Krsna allows free will (voluntary self-expression) so His devotees can experience their own unique individuality by making their own offerings or contributions to Him in a way that forever expands loving exchanges and reciprocation in a "two-way" transition and never in a "one-sided" non-contributing loveless dictatorship.

In this way, free will in its full potential, eternally exists in the spiritual world, for Krsna's devotees because Krsna wants a "two-way" creative contributing open relationship with His devotees, therefore Krsna always encourages self-expression and unique personal contributions from His dear devotees that make the relationship always a "two-sided" exchange of loving reciprocations.

The relationship with Krsna must be on this two-way street because loving exchanges can never be experienced with just one, there must two, an open "two-sided" reciprocal relationship of mutual returns, cooperation and respect.

Srila Prabhupada - "In the spiritual world service is always voluntary, some devotees desire to serve Krsna as flower; they become flower voluntary, and can change from flower to unlimited forms in the spiritual world including human form if the devotee desires, that is spiritual life, it is always voluntary with no restrictions. If some devotee wants to serve Krsna as cow, he serves Krsna as cow, as calf, as flower, as plant, as water, as ground, field, or as father, as mother, as friend, as beloved, anything. It is inconceivable, yet a fact." (SB, Canto 6 Ch 1, Melb, Australia May 20, 1975)

Krsna gave His devotees their freedom (free-will) so they can voluntarily choose to serve Kṛṣṇa in unlimited creative ways, or even reject Him if they choose, this will only prove Krsna has allowed free will.

Freedom of self-expression (free-will) must exist in the spiritual world for the eternal individual jiva-souls and allowed by Kṛṣṇa to permit and encourage the individual jiva-souls to voluntarily express themselves in a particular service they choose to do, and not chosen for them by Krsna. 

Krsna allows the eternal individual jiva-souls (devotees) in the spiritual world, to continually re-invent themselves with their own expanding voluntary often mysterious unique contributions, serving as separated personalities, who always make their own wonderful variegated diverse contributions and beautiful offerings to Krsna, as the individuals they are eternally.

The unique relationship between Krsna and His devotees is always a "two-way" exchange of loving reciprocation and voluntary service that can never be achieved in a "one-sided" authoritarianism.

This allows diversity and an unlimited range of variegatedness in the devotee's personal service to Krsna that is forever expanding their progressive independent contributions in the Kingdom of God (Vaikuntha planets and Goloka-Vrindavana) infinitely expanding their voluntary participation, personal contributions and inspiration in an unlimited variety of unique ways serving and associating with Krsna in His never ending expanding blissful pastimes (lilas)

Each individual jiva-soul eternally has their own independent unique personality that allows them to forever voluntary expand their variety and depth of devotional contributions to Krsna.  

Therefore, the individual jiva-souls always choose for themselves how they want to intentionially serve Krsna, or even reject Krsna if they want. Without such freedom, then genuine voluntary loving exchanges and reciprocation with Krsna can never exist.

If Krsna denied the individual jiva-souls their freedom of expression and choice (free-will), which is voluntarily contributing to the union with Krsna, or even choosing to reject Krsna, then their existence as a unique meaningful individual PERSON has no meaning at all, making them no better than dead useless stone, or a mindless puppet who is always under the control, manipulation and dictates of the puppeteer holding the strings.

Srila Prabhupada - "So, unless there is a possibility of misusing our free will, there is no question of freedom." (Dialectical Spiritualism, Critique of Descartes).

Those foolish naive so called devotees who only want to be Krsna's mindless non-contributing puppets, who are only told how to think and what to do, are practising impersonalism (personality spiritual suicide) as far as a genuine Vaisnava devotee of Kṛṣṇa is concerned.

Srila Prabhupada - "If you have no free will, then you are a stone. The stone has no free will. You want to be stone? Then you must have free will!" (Aug 5, 1976, New Mayapur France)

The paradox here is the eternal individual jiva-souls always have their unique independence and free will too, even though Krsna is the Supreme Personality of Godhead and cause of all causes, and not a blade of grass can move without His sanction.  

In other words, each individual jiva-soul has their own unique personality and character who are eternally separate and independent from Krsna's Personality, yet not from His creation where Kṛṣṇa permits them to freely exist according to their own individual desires that may, or may not include Krsna. 

Therefore, even though Krsna is the Supreme Lord of all that there is, the paradox here is the individual jiva-souls also eternally have their own unique "separate individual identity and free will," and therefore always have the freedom of self-expression and voluntary actions of their choice.

Free will only has meaning when the individual jiva-souls can also express themselves in a "two-sided" cooperative voluntary romance of loving exchanges with Krsna, and not a one-sided forceful domination by Krsna that denies the individual jiva-souls their voluntary freedom of self-expression and independent thoughts, which in impersonalism.

This means loving reciprocation and mutual almost equal loving exchanges are only possible in a "two-way" inter-relationship with both the individual jiva-souls and Kṛṣṇa contributing to the relationship's continuous expansions of nectarine mellows in devotional service. 

Of course Krsna is the centre to the individual jiva-souls however, for Krsna, the individual jiva-souls (devotees) are always in the centre who Kṛṣṇa serves more than they could ever serve Him. This is the reality in the spiritual world's of the Vaikuntha planets and Kṛṣṇa’s  central Abode of Goloka-Vrindavana.

Yes, loving exchanges are only eternally possible on a "two-way street" which also means the individual jiva-souls can accept or reject Krsna too.

The word "reciprocation" only has meaning when there are two involved, not one! Free will only has meaning when the individual jiva-souls can express themselves in an open "two-sided" loving affair without being manipulated, used or bullied in anyway.

Also being able to reject Krsna proves that free will does truly exist.

Srila Prabhupada - "Free will means that you can act wrongly. That is free will. Unless there is chance of doing wrong or right, there is no question of free will. Where is free will then? If I act only one sided, that means I have no free will. Because we act sometimes wrongly, that means free will." (Philosophy Discussions with Rene Descartes)

Srila Prabhupada – "So everyone can know that independence means one can use it properly, one can misuse it. That is independence. If you make it one way only, that you cannot become fall down, that is not independence. That is force." (Mayapur, June 20, 1973)

Having free will (freedom of independent self expression) is the eternal constitutional make up of every marginal living entity (jiva-soul), and is the foundation for the individual jiva-soul's voluntary relationship with Krsna.

Srila Prabhupāda – "Love means a relationship between "two persons", then there is exchange, then there is love. I must deal with you open-hearted, you must deal with me open-hearted, then there is love. So if you want to love Kṛṣṇa, God, then these things must be there." (Aug 9, 1976, Tehran)

Even though Krsna allows the "freedom of expression" the individual jiva-souls have, it is really for Him to also see what they do with their eternal freedom of expression as separate living entities as seen in the material world. 

Krsna at all times always has genuin eternal loving affection for His individual jiva-soul expansions (devotees) far more than they can ever have for Him. 

As said above, Krsna allows "free will" just to see what happens when the individual jiva-souls are given the freedom to voluntary make their own choices and decisions with or without Kṛṣṇa. 

Krsna always remains the Supreme Personality of Godhead and cause of all causes, and to Him, all that is happening is always part of His divine plan.

Just like the Sun-disc and the sun-rays cannot exist separately from each other, similarly Krsna cannot exist separately from His variety of living entities known as- 

1 - Visnu-tattvas [Viṣṇu/Narayana] (unlimited direct expansions of Krsna who are also the Supreme Lord).

2 - Visnu-sakti-tattva, Krsna's internal energy made up of Radharani and Her unlimited expansions.  

3 - Siva-tattva, (The mysterious Lord Siva and his many expansions who are more inclined to be in the material world than the spiritual world). 

4 - Jiva-tattva (individual jiva-souls) who are Krsna’s "separate" energy of individuals known as Krsna's eternal marginal living entities. 

All the above are parts and parcels of Kṛṣṇa's perpetual creation of both the permanent spiritual and the impermanent material worlds that paradoxically, were both never created because both have always existed.

Each individual eternal jiva-soul (marginal living entity) is a one of a kind independent individual with their own unique personality different from Krsna's Personality, and from all other individual jiva-souls too.

Loving devotional service to Krsna is always is based on a "two-way" voluntary exchange of personal cooperative feelings manifesting as loving acts of devotion between Kṛṣṇa and His devotees, who go on too voluntarily contribute their own unique expressions (offerings) to Him as the real act of surrendering to Krsna's will that does not deny the free will and voluntary offerings of each individual jiva-soul.

On the other hand, when actions expressed in a "one-way" domineering forceful mood from a "so called God or His representative" in His Kingdom that denies personal voluntary contributions expressed in a "two-way" exchange of feelings and cooperation, only leaves the individual jiva-souls no better than dead useless stone explained above by Srila Prabhupada.

Srila Prabhupada - "Love means you take and you give also. Suppose if you love somebody and you simply take from him, but you don't give. Oh, do you think it is very good? No. It is not good. That is not love. That is exploitation. If I go on simply taking from you, and if I don't offer you anything, that is simply exploitation." (Lecture BG, Ch 9 text 2-5, New York City, Nov 23, 1966)

Srila Prabhupada - "We have got the propensity to love. Love means somebody else. Love cannot be one or love cannot be executed by only one, there must be two. I love somebody; somebody loves me, there must be lover, there must be beloved, and the transaction, then love." (SB, Canto 1 Ch 2 text 6, Delhi, Nov 12, 1973)

Srila Prabhupada - "The impersonalist philosophy is oneness, so how there be love with just one? Is it possible? Have you got any such experience that love means one? No. Love means two. There must be two, the lover and the beloved. Kṛṣṇa is already lover. He loves you so much that He's trying to get you back. That is Kṛṣṇa's attempt. "Please, My dear boy, or My dear friend, My dear servant." (SB, Canto 2 Ch 1 text 3, Paris, June 12, 1974)

Srila Prabhupada – "You have got little independence therefore you can violate. Because you are part and parcel of God you have got independence, proportionately, that independence has to be accepted, little independence, we can misuse that." (Mayapur, Feb 19, 1976)

All individual jiva-souls eternally are a spiritual bodily form. Only while the individual jiva-souls are fallen, do they artificially appear as a formless impersonal spark, or bodiless individual spark in Krsna's effulgence (the impersonal brahmajyoti)

Krsna is behind everything, both the eternal individual jiva-souls in there unnatural bodiless impersonal conditioned state, and the jiva-souls as their nature personal position as an eternal active contributing servant as a bodily form.

Srila Prabhupāda - "The impersonal conception of the Supreme is so detrimental to the path of devotional service that it is very difficult to associate with the stubborn non-devotees, who always think in terms of material conceptions. Impersonalists always think backwards, they think that because there is form in matter, spirit should be formless; because in matter there is sleep, in spirit there cannot be sleep; and because the sleeping of the Deity is accepted in arcanā worship, the arcanā is māyā. All these thoughts are basically material. To think either positively or negatively is still thinking materially. Knowledge accepted from the superior source of the Vedas is standard." (SB, Canto 3 Ch 9 Text 21, Purport)

Srila Prabhupāda - "Each person is eternal like Krsna is. The Lord says that He existed as a person before the creation (agre) and will also exist after the annihilation, the Lord is a person eternally." (SB, Canto 6 Ch 4 Text 47, Purport)

The individual jiva-souls (marginal living entities) like Krsna, have always existed for infinity, both are beginningless and endless and were never created, although the individual jiva-soul's existence fully depends on Krsna's energies because He is the Supreme Personality of Godhead and cause of all causes.

The individual jiva-soul's original home is the perpetual Vaikuntha planets, or Goloka-Vrindavana, and not the decaying material world of repeated birth and death restricted to a material bodily vessel, or a dormant (inactive) "bodiless spark" in the impersonal brahmajyoti, both these are "fallen conditional" states of the jiva-souls.

The individual jiva-souls are eternal spiritual living PERSONS as a spiritual body, they are not the temporary material bodily vessel they possess in the material world that is subjected to the cycle of repeated birth and death. 

The individual jiva-souls can never be destroyed, cut into pieces, terminated in any way or extinguished, the individual jiva-souls are indestructible as explained here-

Bhagavad Gita As It Is - "Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be." (BG, Ch 2 text 12)

Bhagavad Gita As It Is - "As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such changes." (BG, Ch 2 text 13)

Bhagavad Gita As It Is - "O son of Kuntī, the non-permanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed." (BG, Ch 2 text 14)

Bhagavad Gita As It Is - "O best among men [Arjuna], the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation." (BG, Ch 2 text 15)

Bhagavad Gita As It Is - "Those who are seers of the truth have concluded that of the nonexistent [the material body] there is no endurance and of the eternal [the soul] there is no change. This they have concluded by studying the nature of both." (BG, Ch 2 text 16)

Bhagavad Gita As It Is - "That which pervades the entire body you should know to be indestructible. No one is able to destroy that imperishable soul." (BG, Ch 2 text 17)

Bhagavad Gita As It Is - "The material body of the indestructible, immeasurable and eternal living entity is sure to come to an end; therefore, fight, O descendant of Bharata." (BG, Ch 2 text 18)

Bhagavad Gita As It Is - "Neither he who thinks the living entity the slayer nor he who thinks it slain is in knowledge, for the self slays not nor is slain." (BG, Ch 2 text 19)

Bhagavad Gita As It Is - "For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain." (BG, Ch 2 text 20 "corrected" 1983 edition)

Bhagavad Gita As It Is - "O Pārtha, how can a person who knows that the soul is indestructible, eternal, unborn and immutable kill anyone or cause anyone to kill?" (BG, Ch 2 text 21)

Bhagavad Gita As It Is - "As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones." (BG, Ch 2 text 22)

Bhagavad Gita As It Is - "The soul can never be cut to pieces by any weapon, nor burned by fire, nor moistened by water, nor withered by the wind." (BG, Ch 2 text 23)

Bhagavad Gita As It Is - "This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, present everywhere, unchangeable, immovable and eternally the same." (BG, Ch 2 text 24)

Bhagavad Gita As It Is - "It is said that the soul is invisible, inconceivable and immutable. Knowing this, you should not grieve for the material body." (BG, Ch 2 text 25)

Bhagavad Gita As It Is - "If, however, you think that the soul [or the symptoms of life] is always born and dies forever, you still have no reason to lament, O mighty armed." (BG, Ch 2 text 26)

Bhagavad Gita As It Is - "One who has taken his birth is sure to die, and after death one is sure to take birth again. Therefore, in the unavoidable discharge of your duty, you should not lament." (BG, Ch 2 text 27)

Bhagavad Gita As It Is - "All created beings are unmanifest in their beginning, manifest in their interim state, and unmanifest again when annihilated. So what need is there for lamentation?" (BG, Ch 2 text 28)

Bhagavad Gita As It Is - "Some look on the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all." (BG, Ch 2 text 29)

Bhagavad Gita As It Is - "O descendant of Bharata, he who dwells in the material body can never be slain. Therefore, you need not grieve for any living being." (BG, Ch 2 text 30)

Srila Prabhupada – "There are no new souls, new and old are due to this material body, but the jiva-soul is never born and never dies, so if there is no birth, how can there be new souls?" (Letter to Jagadisa dasa, 9 July 1970)

The individual eternal jiva-souls (marginal living entities) are indestructible PERSONS as a spiritual bodily form, who are on an endless journey and can never be destroyed, terminated, extinguished or cut into pieces.

Devotee - "Is the original body of the spirit soul a human form?"

Srila Prabhupāda - "Yes, human form, God is also human form. "Man is made after the shape of God." I think there is in the Bible. Is it not? So God is also like human form. Here you see Kṛṣṇa, two hands, two legs."

Hari-śauri dasa - "How do we understand, then, that there are peacocks and flowers and trees in the spiritual world? Are these not eternal forms?"

Srila Prabhupada - [explaining also the material covering] "Yes, they are more covered, just like if you cover your body with blanket, the hands and legs are invisible, but you are not the blanket. So the trees and plants, they are more covered. They are not in full manifestation. The human form is the full manifestation of the jiva-soul."

Hari-śauri dasa - "They are covered in the spiritual world as well?"

Srila Prabhupada - "Not in the spiritual world, there that is voluntary, some devotee wants to serve Kṛṣṇa as flower; they become flower there. If I want to be a flower I shall lie down at the lotus feet of Kṛṣṇa, and become flower, voluntarily. And he can change from flower to human body. That is spiritual life. There is no restriction. If some devotee wants to serve Kṛṣṇa as cow, he serves Kṛṣṇa as cow, as calf, as flower, as plant, as water, as ground, field, or as father, as mother, as friend, as beloved, anything. Ye yathā mām prapadyante tāṁs tathaiva bhajāmy aham (BG 4.11). That is Kṛṣṇa's all powerfulness, spiritual life." (Lecture SB, Canto 6 Ch 1 Text 1, Melb, Australia May 21, 1975)

Srila Prabhupāda - "In Vaikuṇṭha, people, they also dress with yellow cloth, pīta-kauśeya, or this saffron color. This is Vaikuṇṭha dress. Kauśeya, pīta, the dress, garments. Kirīṭinaḥ: "with helmets." Kuṇḍalinaḥ: "with nice earring." Kirīṭinaḥ kuṇḍalino lasat puṣkara mālinaḥ, "and very nice flower garland." This is Vaikuṇṭha dress - Lasat puṣkara mālinaḥ, sarve ca nūtna vayasaḥ: all young men. 

In the spiritual world (the Vaikuntha planets and Goloka-Vrindavana) there is no birth, disease, old age or death, although the individual jiva-souls are eternal (beginningless and endless). That is the real form of the spirit. The old age is due to this body, material body. Material things are born and stay for some time, and then it is gradually annihilated. So up to the time of annihilation, it becomes so old, nasty, bad-looking. But in the Vaikuṇṭha there is no such thing. Nityaḥ śāśvato 'yam. The Vaikuṇṭha planet, because that is spiritual body, that is nityaḥ śāśvataḥ." (Lecture SB, Canto 6 Ch 1 Text 33, San Francisco, July 18, 1975)

Srila Prabhupāda - "The living entity is not nirākāra. Living entity has got hands, legs, everything, spiritual. Just like my, I have got my body, and this body's covered by this shirt, and because I have got this hand, the shirt has got hand. Otherwise wherefrom this hand comes Unless the spirit soul has got hands and legs, how we have got these material hands and legs? Therefore it is the conclusion that the jiva-soul has form. As Kṛṣṇa has got form, sac cid ānanda vigraha (Bs. 5.1), similarly the jiva-soul, being part and parcel of Kṛṣṇa, has also got form. That form is also described in the śāstra. 

Keśāgra-śata-bhāgasya śatadhā kalpitasya ca, jīva bhāgo sa vijñeyaḥ (CC Madhya 19.140). 

A rough idea of the form of the individual jiva-soul has been given in the Padma Purāṇa that one ten thousandth part of the tip of the hair. Now, perhaps we have no instrument how to measure one ten-thousandth part of the tip of the hair. But this is given there. So anyway, because we get information from the Bhagavad-gītā, that this body, material body is, is like a dress. Vāsāṁsi jīrṇāny yathā vihāya. As we give up old dress, garment, similarly, when this body becomes useless, we give up this body and accept another new body. Navāni ghṛṇāti." (The Nectar of Devotion lecture, Vrndavana, Oct 26, 1972)

Srila Prabhupada - "Regarding your questions: The dormant spark (individual jiva-soul) fallen to the impersonal brahmajyoti certainly does have form there which means hands, feet, etc. 

This we learn from Bhagavad-gita. The body is described there as Vasamsi, which means dress. So unless one has got originally hands and legs, how the dress, coat and pants and shirt, takes such form? 

Therefore the individual jiva-soul has original form before they fall to the impersonal brahmajyoti. When one is in the material energy, the outwars dress of the individual jiva-soul is evolved materially and when one is in the spiritual energy, the dress is evolved spiritually as one's natural constitution position. This is also not very difficult to understand, as our students before coming to my contact, they were supposed to be materially dressed, attached to sense gratification, and after devoting themselves in Krsna Consciousness, they are gradually developing a spiritual dress. That means attached to satisfying the senses of the Supreme Lord Kṛṣṇa." (Adapted from letter, Hawaii 14 March, 1969)

All the personal unique contributions offered to Krsna in the spiritual world, are coming from an unlimited variety of voluntary services from His devotees (the eternal individual jiva-souls), who are forever expanding their intentional singular offerings to the Lord on the Vaikuntha planets serving Visnu, and on Goloka-Vrindavana serving Krsna.

This allows the eternal individual jiva-souls to always make their own voluntary offerings to Krsna without the impersonal "puppet on a string" manipulations or forced control (the real meaning of free will)

In other words, voluntary contributions and service from the individual jiva-souls (devotees), forever increase and expand their natural individual emotions and cooperation with Kṛṣṇa in a healthy "two-way" exchange of loving reciprocation (the real meaning of surrender).