The individual spiritual bodily form of the eternal jiva-souls, have no beginning point, nor will they ever cease to be because there is neither birth or death for the individual jiva-souls as Bhagavad Gita As It Is Chapter 12 explains.

The eternal original spiritual bodily form of the individual jiva-soul (marginal living entity), is a two-armed spiritual bodily form like Krsnas however, the individual jiva-souls can voluntarily change their form in unlimited ways over their eternal existence.

Srila Prabhupada - "The spirit soul is NOT formless; it has got form, the spirit soul always has form and is expressed as hands, legs, heads, everything. But with our material eyes at the present, our gross eyes, we cannot see these facts; therefore we foolishly believe the jiva-souls have no form." (Lecture BG, Ch 2 text 14, Mexico, Feb 14, 1975)

From that infinite form of the individual jiva-soul, all other forms are voluntary and possible, such as the four armed form on the Vaikuntha planets similar to Lord Visnu's Body. 

So, being an inactive "spark in the Brahmajyoti" is already a fallen condition. The original feature and full potential of the individual jiva-soul is an individual as bodily form like Krsna

Man is made in the image of God.

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.

Ultimately, we are individual PERSONS as an eternal spiritual bodily form in our full potential, and can always choose to serve Krsna, or reject Him, otherwise free will has no meaning. 

Those comments from past Sages and Acharyas who claim the individual jiva-souls never fall down from the Vaikuntha planets and Goloka-Vrindavana, may have been said this for many reasons, to give faith among aspiring devotees and neophytes, or to encourage them to understand that their natural constitutional position is to never ''choose'' to leave the Vaikuntha planets and Goloka-Vrindavana, and never desire to be independent from Krsna or Visnu.

The eternal individual jiva-soul's original perpetual position is always voluntarily pleasing Krsna in a variety of ways with personal contributions.

Choosing to fall to the temporary material world, and then, due to the frustration of repeated birth and death, eventually falling further to the impersonal (inactive) brahmajyoti where the frustrated jiva-souls attempt to extinguish their individual identity, personality and existence (attempted spiritual suicide) and outwardly appear as a bodiless almost dead dormant spark in the impersonal Brahman or Brahmajyoti, denies the individual jiva-souls of who they really are as a PERSON in in their full potential as Krsna's dear friend in their natural eternal home of Goloka-Vrindavana, or voluntary servant of Viṣṇu in the Vaikuntha planet.

The individual jiva-soul's spiritual bodily appearance is eternally similar to Krsna's form, but we can voluntarily change that at ant time and be a flower, or a tree, or gopi, or cowherd boy, a chair Krsna sits on, or the grass Krsna walks on, or a cloud in the sky Krsna admires, the choices are unlimited.

The eternal individual jiva-souls in the spiritual world can shape-shift and be a flag pole on Krsna's chariot, or even Krsna's chariot, a blade of grass, a flower, a chair, a cloud in the sky etc, and at any moment change back to a two armed form in Goloka Vrindavana, or the four armed form on a Vaikuntha planets

No form or spiritual body the individual jiva-souls can appear as, is fixed in the spiritual world, the individual jiva-soul's rasa (pastime) can constantly change their appearance over eternity however their original bodily spiritual form is like Krsnas, two arms, two legs etc. 

Even all the four-armed individual jiva-souls on the Vaikuntha planets original came from Goloka-Vrindavan where all human forms there have two arms, two legs like Krsna has.

It is all voluntary, you can be what ever you want to be if it is you genuine desire to please or amuse Krsna.

Srila Prabhupada - "In the spiritual world our relationship with Krsna or Visnu is voluntary. Some devotee wants to serve Krsna as flower; they become flower there. If I want to be a flower I shall lie down at the lotus feet of Krsna, he becomes 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 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 text 1-4, Melb May 20, 1975)

In the spiritual world the choice of the individual jiva-soul's relationship with Krsna is voluntary from a blade of grass to a tree, a cow or gopi.

Their individual contributions are eternally expressed in both Vaikuntha and Goloka-Vrindavana in a "two-way" reciprocal exchange with Krsna in unlimited different ways and bodily forms over eternity.

Only the "eternal presence" of Krsna (meaning all living entities in the spiritual world put Krsna or Visnu in the centre of their eternal existence) exists in the for ever youthful spiritual worlds. 

Where as in the mundane material decaying creation, time is perpetually divided into "past, present and future" which causes a progressive state of decay, decline, impermanence birth and death.

In the spiritual world the eternal individual jiva-souls are never forced to bow to Krsna or do anything they choose not to do, everything there is voluntary, meaning even rejecting Krsna if they choose to do so.

Also, there is no best bodily form in the spiritual world because all are equally blissful and equal to each other.

From the two armed bodily form in Vrindavana to the four armed bodily form on the Vaikuntha planets, to being a cow, an ant, a bee, a cloud in the sky, a bench, a fence, etc etc. every aspect of the spiritual worlds are alive with unlimited individuals, nothing material (dead) can exist there.

All eternal individual jiva-souls in the spiritual world can be what ever form they desire to be or choose to be to please Krsna or Visnu that are all equally blissful regardless of form (human form or a grade of grass)

The human form is not higher, lower or better than any other spiritual bodily form one may choice to be on the Vaikuntha planets or Goloka Vrindavana.

Just like in this material world some like carnation flowers while others prefer roses, it's an individual choice of what is best for you.

Even though everything is equally blissful in the spiritual world, there are five different relationships with Krsna, each one gradually progressing to becoming more intimate with Krsna than the previous one.

The eternal individual jiva-soul's original two armed spiritual body is always there as the basis as their eternal origin.

Technically there is no origin to the individual jiva-souls as Bhagavad Gita As It Is Chapter 12 teaches.

Athough, as said above, there can be a transformation from your original human spiritual body into a spiritual bodily form you voluntarily choose to be.

From human form to a blade of grass, a cow, a horse, a chair, a cloud in the sky, a Peacock, a bench, a flag, a four-armed form similar to the Visnu/Narayana forms on a Vaikuntha planet - there are unlimited different choices.

Like a shape-shifter the individual jiva-souls can also appear anyway they want in the spiritual world to please Krsna or Visnu, just like once you appeared as a baby but now as an adult, same person, different body. 

A similar type of shape-shifting happens from childhood, to youth, to middle age, to old age - same person, different bodily appearance.

Devotee - "What is the form of the spiritual body, if the spirit soul is non-material, what is the form?"

Srila Prabhupāda - "There is form, just like this material body is compared with the dress. Now, just like in your present material form you have got hand; therefore your coat has got hand. You have got legs; therefore your pant has got legs. Therefore it is to be assumed that the spirit soul always has got form, and is expressed as hands, legs, heads, everything. The spirit soul is not formless; it has got form. But with our material eyes at the present, gross eyes, we cannot find it; therefore we say and foolishly believe it has no form." (Lecture BG 2.14, Mexico, Feb 14, 1975)

The full potential and original eternal feature of all marginal living entities (eternal individual jiva-souls) is a two-arm form like Krsna's Body.

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

Srila Prabhupada – "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 Krsna, two hands, two legs."

Hari-sauri 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 – [describing material form first]: "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 soul."

Hari-sauri dasa - "Are they covered in the spiritual world?"

Srila Prabhupada - "Not in the spiritual world, one's spiritual form and position is always voluntary, some devotee wants to serve Krsna as flower; they become flower there. If I want to be a flower I shall lie down at the lotus feet of Krsna, he becomes flower, voluntarily, and one can change from flower to human body if they choose, that is spiritual life, there is no restriction. 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, as bench, as flagpole, as chariot or as father, as mother, as friend, as beloved, anything. It is inconceivable, yet a fact." (SB, Canto 6 Ch 1 text 1-4, Melb, May 20, 1975)

Fortunately, over 90% of the eternal individual jiva-souls choose to stay in the spiritual world's of the Vaikuntha planets and Goloka-Vrindavana and never fall down, even though they can choose to leave if they want at any moment. 

Although sadly almost 10% of the individual jiva-souls do choose to leave the spiritual world and enter or fall down to the material world via the dreams of Maha-Visnu.

Dr. John Mize – "Did all the jiva-souls that were in the spiritual sky (the Vaikuntha planets and Goloka Vrindavan) fall out of the spiritual sky at once or at different times, or are there any jiva-souls that are always good, they’re not foolish, they don’t fall down?"

Srila Prabhupada – "No, there are majority, 90%, they are always good. They never fall down."

Dr. John Mize – "So we’re among the 10%."

Srila Prabhupada – "Yes, or less than that. In the material, whole material world all the living entities they are… Just like in the prison house, there is some population, but they are not majority. The majority of the population, they are outside the prison house. Similarly, majority of living being, part and parcel of God, they are in the spiritual world. Only a few fall down." (BG, Lecture, Mayapur, June 20, 1973)

The eternal individual jiva-souls have free will so they can make their own choices and decisions, which includes even rejecting Krsna if they choose. 

For free will to truly exist, the individual jiva-souls must have their unique freedom of expression, self determination and a variety of unique voluntary service. These qualities must always be there if free will truly exists because in the spiritual world the eternal individual jiva-soul's relationship with Krsna is always voluntary. 

The individual jiva-soul's contributions are eternally expressed in both the Vaikuntha planets and Goloka-Vrindavana in a "two-way" reciprocal exchange of feelings with Krsna. 

As said above, the individual jiva-souls are never forced to surrender to Krsna or do anything they choose not to do, they are not Kṛṣṇa's puppets He manipulates when He pleases, they are His friends and associates who voluntarily contribute to the relationship if they choose to do that. 

For loving voluntary service and exchanges to truly exist, the individual jiva-souls must be able to act on their free will and make their own contributions, choices, decisions and offerings, even if it also means rejecting Krsna, otherwise there can be no question of voluntary loving exchanges.

Each individual jiva-soul can voluntarily express themselves as an independent individual to experience unique loving exchanges and personal service.

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

This quality of free will is part and parcel of the individual jiva-soul's constitution that allows them to be an independent free thinking expansion of the Krsna. 

Therefore, being marginal (separated from Krsna as a unique free thinking individual person allowed by Krsna) also means the individual jiva-souls always have free will included when describing the qualities of the marginal living entities (individual jiva-souls). 

As said above, Krsna allows this freedom the individual jiva-souls have because without free will, loving exchanges, personal offerings and a contributing two-way reciprocal relationship could never exist.

Srila Prabhupada – "You have got little independence therefore you can violate. Because you are part and parcel of God you have got independence, proportionately, therefore if he likes he can return to the material atmosphere. That independence has to be accepted, little independence. We can misuse that." (Mayapur, Feb 19, 1976)

The eternal individual jiva-souls have their own independent sense of self and the free will to make their own choices, which includes even rejecting Krsna anf z, therefore in the spiritual world the jiva-soul's relationship with Krsna is always voluntary.

The individual jiva-soul's unique personal contributions are eternally expressed in both the Vaikuntha planets and Goloka-Vrindavana in "two-way" reciprocal exchange with Krsna and Visnu. Love can only exist in a two-way exchange of emotions and feelings and can never exist with just "one" which is called impersonalism.

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." (BG, Ch 9 text 2-5, New York City, Nov 23, 1966)

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." (SB, Canto 2 Ch 1 text 3, Paris, June 12, 1974)

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

Free will only has meaning when the jiva-souls can express themselves in a two-sided relationship by contributing to the relationship's expansion¹ of nectarine mellows.

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)

In the spiritual world the individual jiva-souls are never forced to surrender to Krsna or do anything they choose not to do. 

For loving service and exchanges to truly exist, the individual jiva-souls must be able to act on their free will and make their own choices, decisions and voluntary offerings or contributions, even if it means rejecting Krsna, otherwise there can be no question of genuine voluntary loving exchanges or having free will.

Each eternal individual jiva-soul can voluntarily express themselves as an independent (separated) person so they can experience unique loving exchanges in their chosen service.

This quality of free will is part and parcel of the eternal individual jiva-soul's marginal constitution that allows them to be an independent (separated) free thinking expansion of Krsna, yet simultaneously always fully dependent on His energies.

However, we must always understand that Krsna is the Supreme Personality of Godhead and cause of all causes and He is behind everything and not a blade of grass can move without His sanction. 

Therefore, being marginal (separated) means the individual jiva-souls always have free will and individual sense of independent self.

As said above, Krsna allows this freedom of self-expression the individual jiva-souls have because without free will, loving exchanges, personal offerings and a "two-way" reciprocal relationship could never exist.

Srila Prabhupada – "You have got little independence therefore you can violate. Because you are part and parcel of God you have got independence, proportionately, therefore if he likes he can return to the material atmosphere. That independence has to be accepted, little independence. We can misuse that." (Mayapur, Feb 19, 1976) 

Having free will is the constitutional make up of all eternal individual marginal living entities (jiva-souls) eternally part and parcel of their individual character and personality in the spiritual world.

This means the individual jiva-souls can choose to leave the Vaikuntha planets or Goloka-Vrindavana if they choose, at anytime, it is incorrect to claim the eternal individual jiva-souls can never again fall down once on the Vaikuntha planets or Goloka-Vrindavana, that is their choose, not Kṛṣṇa's, otherwise free will has no meaning.

Free will always allows the eternal individual jiva-souls to have a choice and voluntarily contribute to their relationship with Krsna, and without that ability to voluntarily choose, there is no question of free will or loving exchanges either. 

Those Gurus, Swamis, yogis, scholars, academics and devotees who wrongly believe that once they enter the spiritual world, they never again can fall down, are often very sentimental and immature. 

And yes, even Krsna's promise in Bhagavad Gita As It Is the individual jiva-souls who return to the spiritual world never fall down again can be rejected by those jiva-souls who again choose to enter the material world, regardless of Krsna’s promise, the choice to stay or go is always the individual jiva-souls.

So, the choice to even leave Vaikuntha or Goloka-Vrindavana is possible because Krsna allows a "two-way" relationship where one can also accept or reject Krsna if they choose, otherwise how can genuine love exist if there is no freedom?

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."

Hayagriva dasa - "A man may know better but still act wrongly."

Srila Prabhupada - "Yes, but that is free will He missuses, just like a thief, he knows that his stealing is bad but still he does it. That is free will. He cannot check his greediness, so in spite of his knowing that he is doing wrong thing—he will be punished, he knows; he has seen another thief, he was punished, he was put into prison— everything he knows, but still he steals. Why? Misuse of free will. Unless there is misuse of free will, there is no question of free will." (Discussion on the philosophy of Rene Descartes)

There is only one classification of the eternal individual jiva-souls that originates in the spiritual world, there is not two as some believe.

The individual jiva-souls do not originate from the material world or the impersonal brahmajyoti, all individual jiva souls come from their eternal home in Goloka-Vrindavana where each individual jiva-soul has "two-sides" to their personality. 

This means they can either be "nitya-baddha" - falling to being conditioned in the temporary material world, or "nitya-siddha" - remaining liberated in the spiritual world.

The term "eternally liberated or nitya-siddha" means only eternal while being nitya-siddha. However, the "nitya-siddhas" can fall from the position of eternally liberated (nitya-siddha) to enter eternally conditioned (nitya-baddha)

It means the position is eternal liberated (nitya-siddha) and eternally conditioned (nitya-baddha) are an eternal "post" and not the jiva-souls holding those positions. In this way the individual jiva-souls can choose for themselves to be with Krsna, or reject Krsna. This is because each jiva-soul, as part of their spiritual constitutional make-up, has free will.

Srila Prabhupada – "So everyone can know that independence means one can use it properly, or one can misuse it. That is independence. If you make it one way only, that is not independence; that is force." (Los Angeles, June 23, 1975)

Some wrongly claim there are two types of individual jiva-souls- 

1 - One individual jiva-soul stays in the Vaikuṇṭha planets and Goloka-Vṛndāvana and never has a choice to leave and go to the material world, they are called "nitya-siddha" or eternally liberated.

2 - And the other individual jiva-soul (nitya-baddha) they claim starts off in the impersonal brahmajyoti and material world and has never been to the spiritual world, they are called nitya-baddha or eternally conditioned and can also be dormant (inactive) in the impersonal brahmajyoti. They can also eventually enter the spiritual world too, but once there, can never fall down to the material world - so they claim which is all silly nonsense. 

The fact is, there is only ONE category of the individual jiva-souls who have "two-sides" to their individual, character, identity and personality, they can be either nitya-siddha (eternally liberated) or nitya-baddha (eternally conditioned).

And they both originate from Goloka Vrindavana or the Vaikuntha planets in the spiritual world. The natural position and home of all eternal jiva-souls is the spiritual world, and not the temporary material world, or the suicidal impersonal brahmajyoti. 

Note: - eternally conditioned or eternally liberated only applies while one is in that position in the spiritual world (eternally liberated) or in the material world (eternally conditioned) 

The individual jiva-soul's infinite position is nitya-siddha (eternally liberated) in the spiritual world. This means the jiva-soul's original perpetual home is the Vaikuntha planets and Goloka-Vrindavana.

Srila Prabhupada - "In the broader sense everyone comes from Krsnaloka (Goloka-Vrindavana). When one forgets Krsna he is conditioned (nitya-baddha), when one remembers Krsna he is liberated (nitya-siddha)." (Letter to Mukunda, June 10, 1969)

As said above, there is only one category of the eternal individual jiva-soul who can be either nitya-baddha (conditioned) or nitya-siddha (eternally) 

To make it clear, only one kind of individual jiva-soul exists, and due to free will, they can choose to be either nitya-siddha (Krsna conscious) or nitya-baddha (conditioned).

The actual constitutional position of EVERY eternal individual marginal living entity (jiva-soul) is nitya-siddha.

Srila Prabhupada - "There are "two-kinds" of marginal living entities, one being nitya-siddha and the other is nitya-baddha. The actual constitutional position of every marginal living entity is nitya-siddha." (CC lecture, July 13, 1976) 

Srila Prabhupada - "By following the rules and regulations and instructions of the spiritual master, he can become again nitya-siddha. So the Krsna consciousness movement is to make the nitya-baddhas (conditioned souls) AGAIN nitya-siddha (Krsna conscious)." (New York City Lecture CC, July 13, 1976).×^=^×.

The "block universe" means the material creation of past, present and future all existing simultaneously, a library that holds all that there is, and all that there will ever be. Seeing the block universe means one sees above the flow of time, and sees every conceivable possibility already existing. In the block universe every possible outcome or scenario already exists in the present.

The block universe' (mahat-tattva) reality is above the movement of space-time (past, present and future) and is the over-all reality of the material world that the individual jiva-souls pass through. 

"The block universe" means all that has existed, and will exist in the material world seen from above the flow of material time's past, present and future.

The individual jiva-souls are indestructible anti-matter living entities who are eternal independent spiritual persons as a spiritual bodily form eternally maintains their "free will" in the spiritual world (anti-matter).

In the temporary material world the individual jiva-souls have to purchase a material bodily vessel off Maha-Visnu so they can enter the material world.  

"Free will" in the material world mostly does not exist. 

While moving through the block universe the desires and Karma (one's actions and their reactions while in human form) takes them to where they get their rewards or punishment, already eternally existing in the "block universe." 

Only in the human species does the individual jiva-souls have a little freedom, while all the other species of life in the material world (8 million) progress by instincts only-

Eating

Sleeping

Mating

Defending. 

The movement of past, present and future is the passage-way the individual jiva-souls travel-by on their journey through the material world. This is how they travel and move through the "block material universe."

The block universe is EVERYTHING, it is the entire material world of past, present and future that are Maha-Visnu's dreams. 

Such material dreams no matter where they are on the pathway of past, present and future, can be "hired" off Maha-Visnu by the individual jiva-souls allowing them to enter a material bodily vessel or container so they can experience their desires in the material world. 

In the material universe all time - past, present and future, exist simultaneously.

The material universe contains everything that has ever happened and will happen at any time and at any place.

The Vedas texts have the most advanced explanation of material time that recognises the individual jiva-souls (anti-matter) as not material and therefore not from the material energy or creation (matter).

Many do not understand that "life" (anti-matter) is not originally part of the material universe (the block).

Everything existing in the material creation (the block) is contained within the dreams of Maha-Visnu, He provides all material bodily vessels or containers for visting individual jiva-souls, who have come to the block (material world) from the Vaikuntha planets or Goloka-Vrindavana (the spiritual world)

Maha-Visnu provides the individual jiva-souls a material bodily container aquired from His dreams so they can experience the material universes.

Everything that there is in the material universes is within Maha-Visnu's dreams, as said above, all material bodily vessels are provided by Maha-Visnu so one can experience the material creation. He is actually dreaming all these material universes.

Only the 1/4 of all existence is the material creation (matter), the rest (3/4) is the  spiritual world (anti-matter) 

According to the block universe, all things that have ever happen, and all things that will happen are equally real but experienced as temporary because the individual jiva-souls travels through the block universe riding on the fabric of past, present and future.

All that there is in the material world, and all that will ever be, including our birth [the entry into the material world (matter) from the spiritual world (anti-matter)], all exist a permanent fixtures of the block universe.

In the block universe, time only passes through it like one travels on an already built highway, from its beginning to end.

Where we are "today" is present, and "yesterday" is past, and "tomorrow" is future.

The present moment changes too, after all, tomorrow it will seem as though tomorrow is present, and yesterday it appeared yesterday was present!

So, from our perspective, it appears that time flows or passes. But in the actual block universe, time doesn't flow, only the individual jiva-souls experience the flow of time as THEY pass through the block universe. 

In other words, in a block universe, there is no specific present moment, and "past" and "future" moments are relative to the visiting individual jiva-souls (anti-matter) only.

Time is experienced differently by each individual jiva-soul.  

The block universe explains that the "present" or "now" works just like we are communicating "here" because all it means to communicate in the moment is all about the present, or now, is to communicate in a place in time where you happen to be.

Since we are always located wherever we are (that's trivially true), everyone is located in the present, just as everyone is located at the place they call "here."

According to the block universe view, time or temporal relations of "earlier than" and "later than" exist. These relations hold regardless of where anyone is located.

Bearing this in mind, it is possible to see how to make sense of the idea of past and future. Just as on this model "now" picks out whatever time I happen to be located at, "past" picks out any time (or events at those times) that are earlier than my location, and "future" picks out any times or events that are later than my location.

Time is the 4th dimension. 

In the material bodily vessel assigned to the individual jiva-soul, one can only travel into future but never into the past but possible in other ways.

We already know that travelling very fast will result in time dilation, so we know it's possible to travel into the future just by travelling very fast near the speed of light. We can travel into the future if we travel near the speed of light. 

We also know how to travel into the past. We can do that by using wormholes, which are short cuts through space-time.

So, if I can travel in time, can I change the past?

No. That would create a contradiction, and there are no contradictions time is set in stone but all past, present and future exist simultaneously.

Remember, on the block universe model, the past is no different than the future or the present.

Everything is relative: what is past to you, will be future to someone else.

So, if I travel back to the past I'm travelling to what is someone else's future. That means the past won't be any different, in kind, to the present.

What will happen if I travel to the past? I'll get out of my time machine and start walking around. I'll breathe the air and chat to people.

Obviously, this will have effects on the time I travel to. I'll tread on ants; I'll talk to people from that time; I'll pat horses, and feed donkeys and so on.

I'll act, in the past, in the sorts of ways I act in the present. But I won't be changing the past. Just as when I eat cornflakes instead of toast tomorrow I am not changing the future, I'm just making the future the way it is, when I travel to the past I don't change it, I just make it the way it is, and always has been.

Albert Einstein's special theory of relativity states time passes at different rates for people moving relative to each other.

What I do tomorrow makes tomorrow the way it is, and the way it always has been. What I do in the past makes the past time the way it is, and always has been.

If I travel to the past, I am part of the past. Importantly, I was always part of the past.

The events in the block are there for all time: they do not change. So, as a time traveller, it's not as though I suddenly appear at a past time. It's always been the case that I am located at that past time.

Nothing a time traveller does changes anything in the block universe which are the dreams of Maha-Visnu that encompass all that there is, all that was, and all that there is in the future. 

Everything in the material universes are contained within the dreams of Maha Visnu, He provides all material bodily vessels or containers for individual jiva-souls visiting the material creation (The block universe), giving them all a material bodily container from His dreams to experience the material universes.

As explained above,  everything that there is in the material universes, is within Maha-Visnu's dreams, all bodily vessels are provided from Maha-Visnu so one can experience the material creation as they originally chose after leaving the spiritual world's of the Vaikuntha. He is actually dreaming all these material universes

Only a 1/4 of all existence is the material creation (matter), the rest (3/4) is the perpetual ever youthful and fresh spiritual world's of the  Vaikuntha planets and Goloka-Vrindavana (anti-matter).×.×.

Srila Prabhupada - "The individual jiva-soul's position in the spiritual world is always voluntary, some devotees want to serve Krsna as a flower; then they become flower and lie down at the lotus feet of Krsna, voluntarily, their own choice and can change from flower to human form or any form they choose, anything is possible because everything is alive in the spiritual world, that is spiritual life. There is no restriction to what one can be, if a devotee wants to serve Krsna as cow, they serve Krsna as cow, as calf, as flagpole, as bench, as cloud, as chair, as grass, as tree, as water, as ground, as field, as cart or as father, as mother, as friend, as beloved, anything is possible in the spiritual world, it is inconceivable, yet a fact." (Lecture SB, Canto 6 Ch 1 text 1-4, Melb Australia May 20, 1975)

In the spiritual world all relationships with Krsna are "equally blissful to each other," just like one may like a carnation flower, while others may choose to like a rose flower.

The marginal living entities (individual jiva-souls) can NEVER lose their free-will in the spiritual world, because such freedom allows them to voluntarily choose for themselves how they want to serve (contribute) to Viṣṇu/Narayana on the Vaikuntha planets, or Krsna in His personal Abode of Goloka Vrindavana.

The individual jiva-souls in the spiritual world can always voluntarily express themselves in their own unique way, with personal offerings they choose to contribute (offer) to Krsna or Visnu in the endless spiritual world.

Srila Prabhupada - "Because you are son of God you have independence (free-will), you have acquired that quality off your father, so God does not interfere with your independence (free-will). If you persist that "I must enjoy independently from God and enter the temporary material world," God says, "All right, you can go there and and try to enjoy." This is the position, if you persist, God always sanctions otherwise free will has no meaning therefore, you can go to the material world and enjoy at any time." (Lecture Melb, Australia June 25, 1974)

Srila Prabhupada – "So everyone knows that independence (free-will) means one can use it properly, or one can misuse it. That is independence. If you make it one way only, that is not independence that is force." (Los Angeles, June 23, 1975)

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 we have free will."

Hayagriva dasa - "A man may know better but still act wrongly."

Srila Prabhupada - "Yes, but that is free will, he chooses to misuses his free will. Just like a thief, he knows that his stealing is bad but still he does it, that is free will. He cannot check his greediness, so in spite of his knowing that he is doing wrong thing, he will be eventually punished, he knows this; he has seen other thieves get punished and put in prison, all this he knows, but still he steals. Why? Misuse of free will. Unless there is misuse of free will, there is no question of free will." (Excerpt from discussions with Srila Prabhupada on Rene Descartes philosophy)

The individual jiva-souls are independent persons in the spiritual world always as an eternal spiritual bodily form, known as Krsna's marginal living entities or potency, who each have their own unique personality and sense of independent identity separate from Krsna's Personality and autocratic control yet, paradoxically, are simultaneously fully dependent on Krsna as His creation as parts and parcels. 

Krsna is the Supreme Personality of Godhead and cause of all causes and not a blade of grass can move without His sanction.

The reason why Krsna gives the individual jiva-souls their independence and free will, is so Kṛṣṇa can have a "two-way" relationship with His devotees, where they can voluntarily serve Him without being manipulated like a puppet is always controlled by the hands of the puppeteer, no, Krsna does not want a cold relationship where the devotee is forced to love and serve Him in the spiritual world. 

Krsna wants His devotees to choose for themselves how they want to voluntary serve Him in their own unique personal way. This means the individual jiva-souls are always able to contribute their own unique offerings without any pressure or force from Krsna.

Real love or service can only exist when free will exists, this allows the individual jiva-souls to voluntarily participate in loving devotional exchanges with Krsna by contributing in various unique ways to one's relationship with Krsna.

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 means there must be two, love cannot be one or love cannot be executed only by one, there must be another one to share your love with. I love somebody; somebody loves me, there must be lover, there must be beloved, and the transaction, then there is love." (Lecture SB, Canto 1 Ch 2 text 6, Delhi, Nov 12, 1973)

Srila Prabhupada - "The impersonalist philosophy is oneness, so how can 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's so lover of you that He's trying to get you back. That is Kṛṣṇa's attempt. "Please, My dear boy, or My dear friend, My dear servant..." (Lecture on SB, Canto 2 Ch 1 text 3, Paris, June 12, 1974)

Surrender to Krsna in the spiritual world does not mean giving up your free will, which is the independent actions to perform voluntary contributions serving Krsna, and instead allow Krsna to impersonally control all your thoughts and deeds.

No! That is not what "surrender" means!  

The fact is, the individual jiva-souls in the spiritual world are not programmed "mindless" puppets, who only obey the puppeteer and denied all individual voluntary contributions they offer in their relationship with Krsna, provided in their own unique way thinking for themselves without mindless impersonal manipulation.

The individual jiva-souls can never lose their free will in the Vaikuntha planets or Goloka Vrindavana, which is the individual ability of self expression that allows them to offer their own personal contributions to Krsna unique to each individual jiva-soul.

Only by having free will can genuine loving exchanges and reciprocation take place, and without free will the individual jiva-soul is no better than dead stone Prabhupada has warned us.

Furthermore, Krsna never interferes with the free will of the individual jiva-souls because if He did and never allowed them to have their free will (freedom of self-expression) to voluntary make their own choices in the spiritual world, then that also would mean loving exchanges and reciprocation with Krsna would never exist.

If one is forced to worship Krsna or Visnu/Narayanathen that is not love, it is tyranny, bullying which is impersonalism.

The impersonal version of Krsna's abode of Goloka-Vrindavana or the Vaikuntha planets is where the individual jiva-souls are forced to surrender their free will (voluntary service of contributions) to a bogus god that allows this so called god to take over one's existence and do all your thinking and actions for you. 

There are many nonsense sangas (religious cults) in this world who propagate this dangerous hellish dictatorial impersonalism.

Having free will on the other hand, allows the individual jiva-souls to be themselves, which is an independent unique contributing devotee who always voluntarily chooses how they want to please and serve Krsna with their own personal offerings in a "two-sided" reciprocal relationship of loving exchanges.

Voluntary service is the bases and meaning of real surrender in Goloka Vrindavana and the Vaikuntha planets which are the permanent eternal homes and origin of all the marginal living entities (individual jiva-souls).

The individual jiva-souls on the Vaikuntha planets of Visnu and Krsna’s central Abode of Goloka Vrindavana, are forever voluntarily expanding the expression of their unique individuality with an increasing variety of personal devotional offerings based on free will, it is never a nonsense one-sided master/slave mindless relationship with Krsna as Prabhupada explains.

Krsna does not control the surrendered individual jiva-souls by force like a puppet master controls the every movement of his puppets with the manipulations of strings that only deny self expression, individual contributions and voluntary service.

However, Krsna does control His pure devotees in a two-way exchange by allowing them to have voluntary loving reciprocal exchanges with Him, and the individual jiva-souls also choose this relationship with Krsna due to their unconditional love for Krsna.  

Srila Prabhupada - "Krsna does not want His devotees become a lover by force, from the point of revolver, ‘you love me otherwise I shall kill you!’ That is not love; that is threatening. Love is reciprocal, voluntary, good exchange of feeling. Then there is love. Not by force; no, that is rape. Why one is called lover, another is called rape?" (July 8, 1976 in Washington, D.C.)

If the individual jiva-souls have no free will in the spiritual world, then they are no better than dead useless stone Prabhupada tells us.

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! But don't misuse your free will. But don't try to become stone either. That is not life." (Aug 5, 1976, New Mayapur France)

Srila Prabhupada - "As living spiritual individual jiva-souls, we are all originally Kṛṣṇa conscious entities, but due to our association with matter since time immemorial, our consciousness is now polluted by material atmosphere. When the superior energy is in contact with inferior energy, it becomes an incompatible situation. But when the supreme marginal potency is in contact with the spiritual potency, Harā, it becomes the happy, normal condition of the living entity. This transcendental vibration of chanting-

Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare

This is the sublime method for reviving our Kṛṣṇa consciousness. As living spiritual souls we are all originally Kṛṣṇa conscious entities, but due to our association with matter since time immemorial, our consciousness is now polluted by material atmosphere. In this polluted concept of live, we are all trying to exploit the resources of material nature, but actually we are becoming more and more entangled in her complexities. This illusion is called māyā, or hard struggle for existence over the stringent laws of material nature. This illusory struggle against the material nature can at once be stopped by revival of our Kṛṣṇa consciousness.

Kṛṣṇa consciousness is not an artificial imposition on the mind. This consciousness is the original energy of the living entity. When we hear the transcendental vibration, this consciousness is revived. And the process is recommended by authorities for this age. By practical experience also, we can perceive that by chanting this mahā-mantra, or the great chanting for deliverance, one can at once feel transcendental ecstasy from the spiritual stratum. When one is factually on the plane of spiritual understanding, surpassing the stages of sense, mind and intelligence, one is situated on the transcendental plane.

This chanting of-

Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma Rāma Rāma Hare Hare

is directly enacted from the spiritual platform, surpassing all lower states of consciousness namely sensual, mental and intellectual. There is no need of understanding the language of the mantra, nor is there any need of mental speculation nor any intellectual adjustment for chanting this mahā-mantra.

It springs automatically from the spiritual platform, and as such, anyone can take part in this transcendental sound vibration, without any previous qualification, and dance in ecstasy. We have seen it practically. Even a child can take part in the chanting, or even a dog can take part in it. The chanting should be heard, however, from the lips of a pure devotee of the Lord, so that immediate effect can be achieved. As far as possible, chanting from the lips of a nondevotee should be avoided, as much as milk touched by the lips of a serpent causes poisonous effect. The word Harā is a form of addressing the energy of the Lord. 

Both Kṛṣṇa and Rāma are forms of addressing directly the Lord, and they mean "the highest pleasure, eternal." Harā is the supreme pleasure potency of the Lord. This potency, when addressed as Hare, helps us in reaching the Supreme Lord. The material energy, called mayā, is also one of the multipotencies of the Lord, as much as we are also the marginal potency of the Lord. The "marginal living entities" (individual jiva-souls) are described as a superior energy than matter. When the superior energy is in contact with inferior energy, it becomes an incompatible situation. But when the supreme marginal potency is in contact with the spiritual potency, Harā, it becomes the happy, normal condition of the living entity.

The three words, namely Harā, Kṛṣṇa and Rāma, are transcendental seeds of the mahā-mantra, and the chanting is a spiritual call for the Lord and His internal energy, Harā, for giving protection to the conditioned soul. The chanting is exactly like a genuine cry by the child for the mother. Mother Harā helps in achieving the grace of the supreme father, Hari, or Kṛṣṇa, and the Lord reveals Himself to such a sincere devotee. No other means, therefore, of spiritual realization is as effective in this age, as chanting the mahā-mantra." ("The Happening Record Album" recorded Dec 1966 New York City, USA)

Devotee – "When we are in the spiritual sky serving Krsna, we have a perfect relationship with Krsna, what causes us to fall down to the material world, because we’re already serving Krsna?"

Srila Prabhupada – "Because you desire to fall down, here it is explained, "don’t fall down."

Devotee – "Srila Prabhupada, I can’t understand why we should have an impure desire when we are already serving…"

Srila Prabhupada – "Because you have got little freedom (free will). Why one is not coming here and going to the liquor shop? It is his free will and desire.

Devotee – "In the Srimad Bhagavatam it says that Krsna did not want us to come to this material world, if Krsna did not want us to come, why are we here?"

Srila Prabhupada – "Yes, you forced Krsna to allow you to come, just like sometimes a child forces his father. Father says, “My dear son, do not do this. Do not go there.” But he insists, “Oh, I must go. I must go.” “All right, you go at your risk and suffer. What can be done? So because you are son of God you have acquired the quality of your father so God does not interfere with your independence (free will)." (Lecture Melb, Australia June 25, 1974)

Srila Prabhupada - "Unless there is chance of doing wrong or right, there is no question of free will. Where is free will if I can act only one sided? That means I have no free will. Because we can act wrongly means we have free will." (Discussions on Rene Descartes philosophy).

The marginal living entities (individual jiva-souls) can never lose their free will in the spiritual world because Krsna wants a "two-way" relationship of voluntary loving exchanges with His devotees, for that to happen, the individual jiva-souls are given free will by Krsna so they can choose for themselves how they want to serve Krsna from a variety of ways, or even reject Krsna if they choose.  

The individual jiva-souls are eternal living entities as Bhagavad Gita As It Is Chapter 2 Text 12 to text 30 explains, they are eternal persons as a spiritual bodily form, there are no new individual jiva-souls ever being created because they have always existed.

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 9th July 1970)

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 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)

The individual jiva-souls are a collective of individual anti-matter living entities known as Krsna's marginal energy, who are all eternal persons as a unique spiritual bodily form, who are beginningless and endless and therefore indestructible as described above in Bhagavad Gita As It Is Chapter 2 text 12 to text 30.

Free will has nothing to do with the material body (matter), free will is a symptom of the eternal individual jiva-soul (anti-matter).

Free will is the constitutional makeup of every individual jiva-soul, who each are an eternal spiritual form on the Vaikuntha planets, and Goloka Vrindavana, where nothing material can exist, including temporary mundane  decaying material bodily vessels.^//.

For even Krsna, loving emotions can never fully be experienced when there is just "one", there must be "two" to experience loving exchanges, cooperation and reciprocation. Therefore, Krsna created Srimati Radharani (divided Himself into "two" Personalities) to be His eternal companion and lover.

Krsna divided Himself into "two" (Radha and Krsna) just so He could experience loving exchanges and intense reciprocal emotions with His lover Srimati Radharani and be never alone. 

Yes, this seems to be a paradox because technically both Radharani and Krsna have eternally been together which means Radharani was also never created even though it said Krsna created Her. 

Ultimately, everything know and unknown, that exists and will eventually exist, all come from Krsna exclusively who is the Supreme Personality of Godhead and cause of all causes which simply means "not a blade of grass can move without the will of the Lord."

When Krsna wanted to experience loving personal emotions, affection and exchanges, He knew such love could never happen with just "one," or Him alone, so He created Srimati Radharani.

Srila Prabhupāda - "When Krsna wants to be attracted by a woman, He has to create such a woman from His own energy. That woman is Rādhārāṇī. It is explained by the Gosvāmīs that Rādhārāṇī is the manifestation of the pleasure potency of the Supreme Personality of Godhead. When the Supreme Lord wants to derive transcendental pleasure, He has to create a woman from His internal potency and that women is Srimati Radharani." (SB, Canto 3 Ch 31 text 38, Purport)

Caitanya Caritamrta - "Rādhā and Kṛṣṇa are "one and the same", but They have assumed two bodies. Thus They enjoy each other, tasting the mellows of love. The two transcendentalists Rādhā and Kṛṣṇa are a puzzle to materialists. The description of Rādhā and Kṛṣṇa from the diary of Śrīla Svarūpa Dāmodara Gosvāmī is a condensed explanation, but one needs great spiritual insight to understand the mystery of these two personalities. One is enjoying in two. Śrī Kṛṣṇa is the potent factor, and Śrīmatī Rādhārāṇī is the internal potency. According to Vedānta philosophy, there is no difference between the potent and the potency; they are identical. We cannot differentiate between one and the other, any more than we can separate fire from heat. Everything in the Absolute is inconceivable in relative existence. Therefore in relative cognizance it is very difficult to assimilate this truth of the oneness between the potent and the potency. 

The philosophy of inconceivable oneness and difference propounded by Lord Caitanya is the only source of understanding for such intricacies of transcendence. 

In fact, Rādhārāṇī is the internal potency of Śrī Kṛṣṇa, and She eternally intensifies the pleasure of Śrī Kṛṣṇa. Impersonalists cannot understand this without the help of a mahā-bhāgavata devotee. The very name Rādhā suggests that Śrīmatī Rādhārāṇī is eternally the topmost mistress of the comforts of Śrī Kṛṣṇa. As such, She is the medium transmitting the living entities’ service to Śrī Kṛṣṇa. Devotees in Vṛndāvana therefore seek the mercy of Śrīmatī Rādhārāṇī in order to be recognized as loving servitors of Śrī Kṛṣṇa." (CC, Adi 4.56, translation and purport by Srila Prabhupada)

Madhudviṣa Swami - "Śrīla Prabhupāda, you spoke of inferior energy and superior energy. Those are two general categories, are there other categories of energies besides that, and specifically how could we understand Śrīmatī Rādhārāṇī Is She...?"

Srila Prabhupāda - "She is spiritual energy, Krsna's internal potency."

Madhudviṣa Swami - "But is She jīva-soul or . .?"

Srila Prabhupada - "No, no, no, She is Kṛṣṇa. If everything is Kṛṣṇa, and Rādhārāṇī is not Kṛṣṇa, what is that? Kṛṣṇa is Radharani, and Radharani is Krsna, She is the Kṛṣṇa's pleasure potency. That is stated by Jīva Gosvāmī. Rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmāt. When Kṛṣṇa wants pleasure, He cannot accept the inferior energy. The same superior energy, Kṛṣṇa, is divided into two. That is Rādhā and Kṛṣṇa. And again, when they unite, that is Caitanya Mahāprabhu. 

Divided they are Rādhā and Kṛṣṇa, and united is Caitanya Mahāprabhu. 

Śrī-kṛṣṇa-caitanya rādhā-kṛṣṇa nahe anya. Anya means another. 

So, Śrī Kṛṣṇa Caitanya is combination of Rādhā and Kṛṣṇa, and when they are divided into two, that is Rādhā and Kṛṣṇa. This is the purport. Rādhā kṛṣṇa praṇaya vikṛtir hlādinī śaktir asmād ekātmānāv api bhuvi purā deha-bhedaṁ gatau tau, śrī-caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caikyam āptam [Cc. Ādi 1.5]. These are the conclusion. Śrī Caitanya Mahāprabhu is Rādhā-Kṛṣṇa combination. But He is playing the part of Rādhārāṇī to understand Kṛṣṇa. This is Caitanya Mahāprabhu. Rādhārāṇī is the chief gopī and all Her young girl friends, they are also gopīs." (Lecture SB, Canto 2 Ch 1 text 1-5, Melb Australia, June 26, 1974)

Caitanya Caritamrta - "Rādhikā is the transformation of Kṛṣṇa’s love. She is His internal energy called hlādinī." (CC, Adi 4.59, Translation)

Caitanya Caritamrta - "Mind, senses and body are steeped in love for Kṛṣṇa, She is Kṛṣṇa’s own energy, She helps Him in His pastimes. Śrīmatī Rādhārāṇī is as fully spiritual as Kṛṣṇa, no one should consider Her to be material. She is definitely not like the conditioned individual jiva-souls who have material bodies, gross and subtle, or covered by material senses. She is all-spiritual, and both Her body and Her mind are of the same spiritual embodiment. Because Her body is spiritual, Her senses are also spiritual, thus Her body, mind and senses fully shine in love of Kṛṣṇa eternally. She is the personified hlādinī-śakti (the pleasure-giving energy of the Lord’s internal potency), and therefore is the only source of enjoyment for Śrī Kṛṣṇa.

Śrī Kṛṣṇa cannot enjoy anything that is internally different from Him. Therefore Rādhā and Śrī Kṛṣṇa are identical. The sandhinī portion of Śrī Kṛṣṇa’s internal potency has manifested the all-attractive form of Śrī Kṛṣṇa, and the same internal potency, in the hlādinī feature is presented as Śrīmatī Rādhārāṇī, who is the attraction for the all-attractive Kṛṣṇa. No one can match Śrīmatī Rādhārāṇī in the transcendental pastimes of Śrī Kṛṣṇa." (CC, Adi 4.71, Translation and Purport by Srila Prabhupada)

Caitanya Caritamrta - "Just as the fountainhead, Lord Kṛṣṇa is the cause of all incarnations, actually the cause of all causes. So Śrī Rādhā is the cause of all these consorts." (CC Adi 4.76, Translation)

Caitanya Caritamrta - "Rādhā is the one who gives pleasure to Govinda (Krsna), and She is also the enchantress of Govinda. She is the be-all and end-all of Govinda, and the crest jewel of all His consorts." (CC, Adi 4.82, Translation)

Caitanya Caritamrta - "The transcendental goddess Śrīmatī Rādhārāṇī is the direct counterpart of Lord Śrī Kṛṣṇa. She is the central figure for all the goddesses of fortune. She possesses all the attractiveness to attract the all-attractive Personality of Godhead. She is the primeval internal potency of the Lord." (CC, Adi 4.83, Translation)

Caitanya Caritamrta - "I have already explained the meaning of “sarva-lakṣmī.” Rādhā is the original source of all the goddesses of fortune." (CC, Adi 4.90, Translation)

Caitanya Caritamrta - "Śrī Rādhā is the full power, and Lord Kṛṣṇa is the possessor of full power. The two are not different, as evidenced by the revealed scriptures. The attitude of Śrīmatī Rādhārāṇī is the highest perfection of conjugal love." (CC, Adi 4.96, Translation)

Srila Prabhupada - "Caitanya’s heart was full of the feelings of Śrīmatī Rādhārāṇī, and His appearance resembled Hers. Svarūpa Dāmodara has explained His attitude as rādhā-bhāva-mūrti, the attitude of Rādhārāṇī. One who engages in sense gratification on the material platform can hardly understand rādhā-bhāva, but one who is freed from the demands of sense gratification can understand it. Rādhā-bhāva must be understood from the Gosvāmīs, those who are actually controllers of the senses. From such authorized sources it is to be known that the attitude of Śrīmatī Rādhārāṇī is the highest perfection of conjugal love, which is the highest of the five transcendental mellows, and it is the complete perfection of love of Kṛṣṇa." (CC, Adi 4.106, Purport)

Srila Prabhupada - "Viṣaya and āśraya are two very significant words relating to the reciprocation between Kṛṣṇa and His devotee. The devotee is called the āśraya, and his beloved, Kṛṣṇa, is the viṣaya. Different ingredients are involved in the exchange of love between the āśraya and viṣaya, which are known as- 

vibhāva, 

anubhāva, 

sāttvika,

vyabhicārī.

Vibhāva is divided into the two categories ālambana and uddīpana. Ālambana may be further divided into āśraya and viṣaya. In the loving affairs of Rādhā and Kṛṣṇa, Rādhārāṇī is the āśraya feature and Kṛṣṇa the viṣaya. The transcendental consciousness of the Lord tells Him, 

"I am Kṛṣṇa, and I experience pleasure as the viṣaya. The pleasure enjoyed by Rādhārāṇī, the āśraya, is many times greater than the pleasure I feel." 

Therefore, to feel the pleasure of the āśraya category, Lord Kṛṣṇa appeared as Śrī Caitanya Mahāprabhu." (CC, Adi 4.135, Purport)

Caitanya Caritamrta - "Among the gopīs, Śrīmatī Rādhikā is the foremost. She surpasses all in beauty, in good qualities, in good fortune and, above all, in love. Among all the gopīs, Śrīmatī Rādhārāṇī is the most exalted. She is the most beautiful, the most qualified and, above all, the greatest lover of Kṛṣṇa." (CC, Adi 4.214, Translation and Purport by Srila Prabhupada)

Caitanya Caritamrta - "Rādhā is the beloved consort of Kṛṣṇa, and She is the wealth of His life. Without Her, the gopīs cannot give Him pleasure." (CC, Adi 4.218, Translation)

Srila Prabhupada -  "Distinguishing between pure devotees and internal or confidential devotees, Śrī Rūpa Gosvāmī, in his book Upadeśāmṛta, traces the following gradual process of development. Out of many thousands of karmīs, one is better when he is situated in perfect Vedic knowledge. Out of many such learned scholars and philosophers, one who is actually liberated from material bondage is better, and out of many such persons who are actually liberated, one who is a devotee of the Supreme Personality of Godhead is considered to be the best. Among the many such transcendental lovers of the Supreme Personality of Godhead, the gopīs are the best, and among the gopīs Śrīmatī Rādhikā is the best. Śrīmatī Rādhikā is very dear to Lord Kṛṣṇa, and similarly Her ponds, namely, Śyāma-kuṇḍa and Rādhā-kuṇḍa, are also very dear to the Supreme Personality of Godhead." (CC, Adi 7.18-19, Purport)

Caitanya Caritamrta - "Kṛṣṇa’s desire in the rāsa-līlā circle is perfectly complete, but Śrīmatī Rādhārāṇī is the binding link in that desire".(CC, Madhya-lila 8.113, Translation)

Caitanya Caritamrta - "The body of Śrīmatī Rādhārāṇī is a veritable transformation of love of Godhead; She is the dearmost friend of Kṛṣṇa, and this is known throughout the world." (CC, Madhya 8.162, Translation)

Caitanya Caritamrta - "That supreme ecstasy of Śrīmatī Rādhārāṇī is the essence of spiritual life. Her only business is to fulfill all the desires of Kṛṣṇa." (CC, Madhya 8.164, Translation)

Caitanya Caritamrta - "Śrīmatī Rādhārāṇī is the topmost spiritual gem, and the other gopīs—Lalitā, Viśākhā and so on-are expansions of Her spiritual body." (CC, Madhya 8.165, Translation)

Srila Prabhupada - "In his Amṛta pravāha bhāṣya, Śrīla Bhaktivinoda Ṭhākura states, “Śrīmatī Rādhārāṇī is the creeper of love of Godhead, and the gopīs are exactly like twigs, flowers and leaves. When water is sprinkled on the creeper, the twigs, flowers and leaves indirectly receive all the benefits of the creeper itself. But water sprinkled directly on the twigs, leaves and flowers is not as effective as water sprinkled on the creeper’s root. The gopīs are not as pleased when they directly mix with Kṛṣṇa as when they serve to unite Śrīmatī Rādhārāṇī with Kṛṣṇa. Their transcendental pleasure lies in uniting Them.” Of all the gopīs, Śrīmatī Rādhārāṇī is the topmost." (CC, Madhya 8.210, Purport)

Srila Prabhupada - "In the Ādi Purāṇa the Supreme Personality of Godhead Himself says-

na tathā me priyatamo brahmā rudraś ca pārthiva

na ca lakṣmīr na cātmā ca yathā gopī-jano mama

"Lord Brahmā, Lord Śiva, the goddess of fortune and even My own self are not as dear to Me as the gopīs."

Of all the gopīs, Śrīmatī Rādhārāṇī is the topmost. Rūpa Gosvāmī and Sanātana Gosvāmī are the most exalted servitors of Śrīmatī Rādhārāṇī and Lord Śrī Caitanya Mahāprabhu. Those who adhere to their service are known as rūpānuga devotees." (CC, Madhya 8.246, Purport)

Caitanya Caritamrta - "Lord Śrī Kṛṣṇa is the reservoir of all pleasure, and Śrīmatī Rādhārāṇī is the personification of ecstatic love of Godhead. These two forms had combined as one in Śrī Caitanya Mahāprabhu. This being the case, Lord Śrī Caitanya Mahāprabhu revealed His real form to Rāmānanda Rāya." (CC, Madhya 8.282, Translation)

Caitanya Caritamrta - "I have now converted My body and mind into the ecstasy of Śrīmatī Rādhārāṇī; thus I am tasting My own personal sweetness in that form. Gaurasundara here informed Śrī Rāmānanda Rāya- 

"My dear Rāmānanda Rāya, you were actually seeing a separate person with a fair-complexioned body. Actually I am not fair. Being Śrī Kṛṣṇa, the son of Nanda Mahārāja, I am blackish, but when I come in touch with Śrīmatī Rādhārāṇī I become fair-complexioned externally. Śrīmatī Rādhārāṇī does not touch the body of anyone but Kṛṣṇa. I taste My own transcendental features by accepting the complexion of Śrīmatī Rādhārāṇī. Without Rādhārāṇī, one cannot taste the transcendental pleasure of Kṛṣṇa’s conjugal love."

In this regard, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments on the prākṛta-sahajiyā-sampradāya, which considers Kṛṣṇa and Lord Caitanya to possess different bodies. They misinterpret the words gaura aṅga nahe mora in text 287. From that verse and the present verse we can understand that Lord Caitanya Mahāprabhu is nondifferent from Kṛṣṇa. Both are the same Supreme Personality of Godhead. In the form of Kṛṣṇa, the Lord enjoys spiritual bliss and remains the shelter of all devotees, viṣaya-vigraha.

And in His Gaurāṅga feature Kṛṣṇa tastes separation from Kṛṣṇa in the ecstasy of Śrīmatī Rādhārāṇī. This ecstatic form is Śrī Kṛṣṇa Caitanya. Śrī Kṛṣṇa is always the transcendental reservoir of all pleasure, and He is technically called dhīra-lalita. Śrīmatī Rādhārāṇī is the embodiment of spiritual energy, personified as ecstatic love for Kṛṣṇa; therefore only Kṛṣṇa can touch Her. The dhīra-lalita aspect is not seen in any other form of the Lord, including Viṣṇu and Nārāyaṇa. Śrīmatī Rādhārāṇī is therefore known as Govinda-nandinī and Govinda-mohinī, for She is the only source of transcendental pleasure for Śrī Kṛṣṇa and the only person who can enchant His mind." (CC, Madhya 8.288, Translation and Purport by Srila Prabhupada)

Caitanya Caritamrta - "My dearest Śrīmatī Rādhārāṇī, please hear Me. I am speaking the truth. I cry day and night simply upon remembering all you inhabitants of Vṛndāvana. No one knows how unhappy this makes Me.” It is said: vṛndāvanaṁ parityajya padam ekaṁ na gacchati. In one sense, Kṛṣṇa, the original Personality of Godhead (īśvaraḥ paramaḥ kṛṣṇaḥ sac cid ānanda vigrahaḥ [Bs. 5.1]), does not even take one step away from Vṛndāvana. However, in order to take care of various duties, Kṛṣṇa had to leave Vṛndāvana. He had to go to Mathurā to kill Kaṁsa, and then He was taken by His father to Dvārakā, where He was busy with state affairs and disturbances created by demons. Kṛṣṇa was away from Vṛndāvana, and He was not at all happy, as He plainly disclosed to Śrīmatī Rādhārāṇī. She is the dearmost life and soul of Śrī Kṛṣṇa, and He expressed His mind to Her as follows." (CC, Madhya 13.149, Translation and Purport by Srila Prabhupada)

Caitanya Caritamrta - "Śrī Kṛṣṇa continued- 

“All the inhabitants of Vṛndāvana-dhāma—My mother, father, cowherd boyfriends and everything else—are like My life and soul. And among all the inhabitants of Vṛndāvana, the gopīs are My very life and soul. And among the gopīs, You, Śrīmatī Rādhārāṇī, are the chief. Therefore You are the very life of My life. Śrīmatī Rādhārāṇī is the center of all Vṛndāvana’s activities. In Vṛndāvana, Kṛṣṇa is the instrument of Śrīmatī Rādhārāṇī; therefore all the inhabitants of Vṛndāvana still chant “Jaya Rādhe!” From Kṛṣṇa’s own statement given herein, it appears that Rādhārāṇī is the Queen of Vṛndāvana and that Kṛṣṇa is simply Her decoration. Kṛṣṇa is known as Madana mohana, the enchanter of Cupid, but Śrīmatī Rādhārāṇī is the enchanter of Kṛṣṇa. Consequently Śrīmatī Rādhārāṇī is called Madana-mohana-mohinī, the enchanter of the enchanter of Cupid." (CC, Madhya 13.150, Translation and Purport by Srila Prabhupada)

Caitanya Caritamrta - "Of all the gopīs, Śrīmatī Rādhārāṇī is the chief. She is a jewel mine of ecstatic love and the source of all purified transcendental conjugal mellows." (CC, Madhya 14.160, Translation)

Caitanya Caritamrta - "Of all the gopīs, Rādhārāṇī is the dearmost. Similarly, the lake known as Rādhā-kuṇḍa is very dear to the Lord because it is very dear to Śrīmatī Rādhārāṇī." (CC, Madhya 18.7, Translation)

Caitanya Caritamrta - "Lord Kṛṣṇa, the Supreme Personality of Godhead, who appeared as the son of Nanda Mahārāja, is the supreme hero in all dealings. Similarly, Śrīmatī Rādhārāṇī is the topmost heroine in all dealings." (CC, Madhya 23.66, Translation)

Caitanya Caritamrta - "The transcendental goddess Śrīmatī Rādhārāṇī is the direct counterpart of Lord Śrī Kṛṣṇa. She is the central figure for all the goddesses of fortune. She possesses all the attraction to attract the all-attractive Personality of Godhead. She is the primeval internal potency of the Lord." (CC, Madhya 23.68, Translation)

Caitanya Caritamrta - "Śrīmatī Rādhārāṇī is the Ganges in which the elephant of My mind enjoys pastimes. She is the shining of the full autumn moon for the cakora birds of My eyes. She is the dazzling ornament, the bright and beautiful arrangement of stars, on the border of the sky of My chest. Now today I have gained Śrīmatī Rādhārāṇī because of the highly elevated state of My mind." (CC, Antya 1.191, Translation)

Srila Prabhupada - "Kṛṣṇa and Rādhārāṇī are both transcendentally qualified, and both of Them attract one another. Yet in that transcendental attraction, Rādhārāṇī is greater than Kṛṣṇa, for the attractiveness of Rādhārāṇī is the transcendental taste in conjugal love. Similarly, there are transcendental tastes in servitude, friendship and other relationships with Kṛṣṇa. Rādhārāṇī is the only gopī who is dearer to Kṛṣṇa than all the other gopīs." (Teachings of Lord Caitanya, Ch 14, Purport)

Srila Prabhupada - "Lord Caitanya exhibited the mode of Śrīmatī Rādhārāṇī when She was contacted from Dvārakā by Śrī Kṛṣṇa. Such transcendental love is not possible for any common man; therefore one should not imitate the highest perfectional stage exhibited by Caitanya Mahāprabhu. If, however, one desires to be in that association, he may follow in the footsteps of the gopīs. In the Padma Purāṇa it is stated that just as Rādhārāṇī is dear to Kṛṣṇa, similarly the kuṇḍa known as Rādhākuṇḍa is also very dear to Him. Rādhārāṇī is the only gopī who is dearer to Kṛṣṇa than all the other gopīs. In Śrīmad-Bhāgavatam (10.30.28) it is also stated that Rādhārāṇī and the gopīs render the highest perfectional loving service to the Lord and that the Lord is so pleased with them that He does not wish to leave the company of Śrīmatī Rādhārāṇī." (Teachings of Lord Caitanya, Ch 30)

Srila Prabhupada - "As Kṛṣṇa is the highest emblem of spiritual perfection, so Rādhārāṇī is the highest emblem of that spiritual pleasure potency by which Kṛṣṇa is satisfied. Since Kṛṣṇa is unlimited, in order to satisfy Him Rādhārāṇī is also unlimited. Kṛṣṇa is satisfied just by seeing Rādhārāṇī, but Rādhārāṇī expands Herself in such a way that Kṛṣṇa desires to enjoy Her more. Because Kṛṣṇa was unable to estimate the pleasure potency of Rādhārāṇī, He decided to accept the role of Rādhārāṇī, and that combination is Śrī Caitanya Mahāprabhu." (Teachings of Lord Caitanya, Ch 31)

Srila Prabhupada - "The actual form of Rādhārāṇī is just like a creeper embracing the tree of Kṛṣṇa, and the damsels of Vraja, the associates of Rādhārāṇī, are just like the leaves and flowers of that creeper. When a creeper embraces a tree, the leaves and flowers as well as the creeper automatically embrace it. Govinda-līlāmṛta (10.16) confirms that Rādhārāṇī is the expansion of the pleasure potency of Kṛṣṇa and is compared with a creeper, and Her associates, the damsels of Vraja, are compared to the flowers and leaves of that creeper. When Rādhārāṇī and Kṛṣṇa enjoy Themselves, the damsels of Vraja relish the pleasure more than Rādhārāṇī Herself." (Teachings of Lord Caitanya, Ch 31)

Srila Prabhupada - "The fact is that both Kṛṣṇa and Lord Caitanya are the original Personality of Godhead. No one should try to eliminate Lord Caitanya from Śrī Kṛṣṇa. In His form of Śrī Kṛṣṇa, He is the supreme enjoyer, and in His form of Lord Caitanya, He is the supreme enjoyed. No one can be more superexcellently attractive than Śrī Kṛṣṇa, and but for Śrī Kṛṣṇa, no one can enjoy the supreme form of devotion, Śrīmatī Rādhārāṇī. But for Śrī Kṛṣṇa, all Viṣṇu forms are lacking this ability. This is explained in the description of Govinda in Caitanya-caritāmṛta. There it is said that Śrīmatī Rādhārāṇī is the only personality who can infuse Śrī Kṛṣṇa with transcendental pleasure. Thus Śrīmatī Rādhārāṇī is the chief damsel of Vraja in love with Govinda, the Supreme Personality of Godhead, Śrī Kṛṣṇa." (Teachings of Lord Caitanya, Ch 32)

Srila Prabhupada - "In the Gīta-govinda, by Jayadeva Gosvāmī, one gopī tells her friend, "Kṛṣṇa is the reservoir of all pleasure within this universe. His body is as soft as the lotus flower. And His free behavior with the gopīs, which appears exactly like a young boy's attraction to a young girl, is a subject matter of transcendental conjugal love." 

A pure devotee follows in the footsteps of the gopīs and worships the gopīs as follows- 

"Let me offer my respectful obeisances to all the young cowherd girls, whose bodily features are so attractive. Simply by their beautiful attractive features they are worshiping the Supreme Personality of Godhead, Kṛṣṇa." Out of all the young gopīs, Śrīmatī Rādhārāṇī is the most prominent." (Nectar of Devotion 44)

Srila Prabhupada - "The gopīs are exalted above all the advanced devotees because they are always totally dependent upon Śrī Kṛṣṇa, the transcendental cowherd boy. Among the gopīs, Śrīmatī Rādhārāṇī is the most dear to Kṛṣṇa. Her kuṇḍa [lake] is as profoundly dear to Lord Kṛṣṇa as this most beloved of the gopīs. Who, then, will not reside at Rādhā-kuṇḍa and, in a spiritual body surcharged with ecstatic devotional feelings [aprākṛtabhāva], render loving service to the divine couple Śrī Śrī Rādhā-Govinda, who perform Their aṣṭakālīya-līlā, Their eternal eightfold daily pastimes. Indeed, those who execute devotional service on the banks of Rādhā-kuṇḍa are the most fortunate people in the universe. Śrīmatī Rādhārāṇī is the most exalted devotee of Kṛṣṇa." (Nectar of Instruction 10, Translation)

Srila Prabhupada - "When Kṛṣṇa left Vṛndāvana for Mathurā, the gopīs became most dejected and spent the rest of their lives simply crying in separation from Kṛṣṇa. This means that in one sense they were never actually separated from Kṛṣṇa. There is no difference between thinking of Kṛṣṇa and associating with Him. Rather, vipralambha-sevā, thinking of Kṛṣṇa in separation, as Śrī Caitanya Mahāprabhu did, is far better than serving Kṛṣṇa directly. Thus of all the devotees who have developed unalloyed devotional love for Kṛṣṇa, the gopīs are most exalted, and out of all these exalted gopīs, Śrīmatī Rādhārāṇī is the highest. No one can excel the devotional service of Śrīmatī Rādhārāṇī. Indeed, even Kṛṣṇa cannot understand the attitude of Śrīmatī Rādhārāṇī; therefore He took Her position and appeared as Śrī Caitanya Mahāprabhu, just to understand Her transcendental feelings. In this way Śrīla Rūpa Gosvāmī gradually concludes that Śrīmatī Rādhārāṇī is the most exalted devotee of Kṛṣṇa and that Her kuṇḍa (lake), Śrī Rādhā-kuṇḍa, is the most exalted place." (Nectar of Instruction 10, Purport)

Nectar of Instruction - "Of the many objects of favored delight and of all the lovable damsels of Vrajabhūmi, Śrīmatī Rādhārāṇī is certainly the most treasured object of Kṛṣṇa's love. And, in every respect, Her divine kuṇḍa is described by great sages as similarly dear to Him. Undoubtedly Rādhā-kuṇḍa is very rarely attained even by the great devotees; therefore it is even more difficult for ordinary devotees to attain. If one simply bathes once within those holy waters, one's pure love of Kṛṣṇa is fully aroused. 

Why is Rādhā-kuṇḍa so exalted? 

The lake is so exalted because it belongs to Śrīmatī Rādhārāṇī, who is the most beloved object of Śrī Kṛṣṇa. Among all the gopīs, She is the most beloved. Similarly, Her lake, Śrī Rādhā-kuṇḍa, is also described by great sages as the lake that is as dear to Kṛṣṇa as Rādhā Herself. Indeed, Kṛṣṇa's love for Rādhā-kuṇḍa and Śrīmatī Rādhārāṇī is the same in all respects. Rādhā-kuṇḍa is very rarely attained, even by great personalities fully engaged in devotional service, not to speak of ordinary devotees who are only engaged in the practice of vaidhī bhakti." (Nectar of Instruction 11, Translation and Purport by Srila Prabhupada)

Srila Prabhupada - "Rādhārāṇī and Candrāvalī are even more prominent, and out of these two gopīs, Rādhārāṇī is the most prominent." (Krsna Book, The Supreme Personality of Godhead)

Srila Prabhupada - "We understand from the Brahma-saṁhitā and Skanda Purāṇa that Kṛṣṇa is always surrounded by many thousands of goddesses of fortune. The gopīs are all goddesses of fortune, and Kṛṣṇa took them hand in hand on the bank of the Yamunā. It is said in the Skanda Purāṇa that out of many thousands of gopīs, 16,000 are prominent, out of those 16,000, 108 are especially prominent. Out of these 108 gopīs, eight gopīs are still more prominent, out of those eight gopīs, Rādhārāṇī and Candrāvalī are even more prominent, and out of these two gopīs, Rādhārāṇī is the most prominent." (Krsna Book 32)

Srila Prabhupada - "So Kṛṣṇa left Vṛndāvana. All the gopīs, they passed their days simply crying for Kṛṣṇa, but never condemned Kṛṣṇa. Whenever somebody came... Kṛṣṇa also was thinking of them because gopīs are the greatest devotees, topmost devotees. There is no comparison with the devotion of the gopīs. Therefore Kṛṣṇa was always obliged to them. Kṛṣṇa said to the gopīs that "You have to be satisfied with your own business. I cannot return you anything for your love." Kṛṣṇa, the Supreme, the all-powerful, He was unable to repay the debts for the gopīs. Caitanya Mahāprabhu said, ramyā kācid upāsanā vraja-vadhu-vargeṇa yā kalpitā. There is no more better worship than what was conceived by the gopīs. So, the gopīs are the topmost devotees. And amongst the gopīs, Śrīmatī Rādhārāṇī is the topmost. Therefore Śrīmatī Rādhārāṇī is greater than Kṛṣṇa." (Lecture BG, Ch 2 text 3, London, Aug 4, 1973)

Guest - "We are expansions of Rādhā?"

Srila Prabhupada - "No, no, Rādhā is the internal potency, we are marginal potency (individual jiva-soul). Of course, originally, in that sense, everything is Kṛṣṇa's expansion. Sarvaṁ khalv idaṁ brahma. But even there are expansions... That is the difference between Māyāvāda philosophy and Vaiṣṇava philosophy. Caitanya Mahāprabhu, acintya-bhedābheda. We are always simultaneously one and different. Always. We should always remember, we are expansion of Kṛṣṇa, we are expansion of Rādhā also because Rādhā is also expansion of Kṛṣṇa. But still we are different. That is the philosophy-

"One and different simultaneously - acintya-bhedābheda-tattva." 

Caitanya Mahāprabhu's philosophy is inconceivable simultaneously one and different. This is explained in the Seventh Chapter of Bhagavad-gītā. The energies and the energetic is the same. Śakti-śaktimator abheda. Just like sun and the sunshine, they are the same. There is no difference. But the molecules of the sunshine particles, that is not equal to the sun. These truths we shall always remember. Acintyāḥ khalu ye bhāvāḥ. Therefore these are inconceivable. We are simultaneously one with Kṛṣṇa and Rādhā, and at the same time different." (Lecture BG, Ch 4 text 5, Montreal, June 10, 1968)

Rādhārāṇī is the source of all spiritual inspiration.

Srila Prabhupada - "So today is Śrīmatī Rādhārāṇī's birthday known as Rādhāṣṭamī. So we called you for meeting. This Rādhārāṇī, about some, Rādhārāṇī... Because this Rādhārāṇī is the source of spiritual inspiration. Source of spiritual inspiration. The aparā-prakṛti is this material world, bhūmir āpo 'nalo vāyuḥ [Bg. 7.4] Apareyam itas tu viddhi me prakṛtiṁ parām, jīva-bhūtāṁ mahā-bāho... Prakṛtiṁ parām [Bg. 7.5] And there is another prakṛti, parā-prakṛti. That is also mentioned here: mad bhāvam. 

Mad-bhāvam means the nature in which Kṛṣṇa is there. In this material nature, although Kṛṣṇa is there, but we do not understand. We cannot see Kṛṣṇa. That is material forgetfulness of Kṛṣṇa. But when you remember Kṛṣṇa even in this material world, then it becomes spiritual. So we shall pray to Rādhārāṇī... What is Rādhārāṇī? Rādhārāṇī is the pleasure potency of Kṛṣṇa." (Lecture BG, Ch 4 text 10, Calcutta, West Bengal Sept 23, 1974)

Srila Prabhupada - "If we foolishly remain just like cats and dogs - eat, sleep and have sex life, beget children and die someday, this cat and dog life is not human life. Human life is different. Man-mayā mām upāśritāḥ. Jñāna-tapasā pūtā. To become purified by knowledge and tapasya. Tapo divyaṁ yena śuddhyet sattvam [SB, Canto 5 Ch 5 text 1] That is the statement of Ṛṣabhadeva means we have to purify our existence and get out of this repetition of birth and death. That is success of life." (Lecture BG, Ch 4 text 10, Calcutta West Bengal Sept 23, 1974)

Srila Prabhupāda - "So we shall pray to Rādhārāṇī. What is Rādhārāṇī? Rādhārāṇī is the pleasure potency of Kṛṣṇa. Parāsya śaktir vividhaiva śrūyate." (CC, Madhya 13.65, purport)

Srila Prabhupāda - "The Supreme Lord has many potencies. Na tasya kāryam karaṇaṁ ca vidyate. Therefore, He has nothing to do. He has got so many potencies. Just like big man, a rich man. He's sitting. But his energies, his potencies, are working. Big, big factory. And he knows everything. Similarly, parāsya śaktir vividhaiva śrūyate. He has got many multi-potencies. One of them is this pleasure potency." (Lecture BG, Ch 4 text 10 Calcutta West Bengal, Sept 23, 1974)

Srila Prabhupada - "So our business is that we have to take shelter of Kṛṣṇa instead of taking shelter of the external energy (matter) That is also Kṛṣṇa but His separate energies. There is no doubt, Kṛṣṇa, Kṛṣṇa's energy: nondifferent. But that is not very beneficial to us. We have to take shelter of the internal energy (living anti-matter). Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ [Bg. 9.13]. Daivīṁ prakṛtim means internal energy. And Śrīmatī Rādhārāṇī is the symbol of internal energy. Therefore, we take shelter of Śrīmatī Rādhārāṇī in Vṛndāvana, and that is our perfection of life. Then it will be easier to associate with Kṛṣṇa very easily, that should be our motto." (Lecture BG, Ch 4 text 11, Vrndavana India, Aug 3, 1974)

Srila Prabhupada - "Yaṁ śyāmasundaram. Kṛṣṇa's another name is Śyāmasundara, He's blackish, but very beautiful. Generally, we don't like to see blackish people. But Kṛṣṇa is so nice. Although He's blackish, He's kandarpa-koṭi-kamanīya. These are described in the Vedic literature. Although He's blackish, He is more beautiful than millions of millions of cupids. Kandarpa-koṭi-kamanīya. So Kṛṣṇa is so beautiful, that is His Godliness. Kṛṣṇa is the most beautiful, Rādhārāṇī is the most beautiful. Couple, young couple. Our object of worship is Radha Kṛṣṇa, when we see how nice Rādhārāṇī and Kṛṣṇa are we see real beauty  yes." (Lecture BG, Ch 13 text 19 Bombay India, Oct 13, 1973)

Srila Prabhupada - "Kṛṣṇa's other name is Madana mohana (actually He has unlimited names) Madana means Cupid. Cupid enchants everyone and Kṛṣṇa enchants Cupid. Therefore His name is Madana mohana. He's so beautiful that even Cupid is enchanted by Him. But again on the other side, Kṛṣṇa, although He's so beautiful that He enchants the Cupid, still He is enchanted by Śrīmatī Rādhārāṇī. Therefore, Śrīmatī Rādhārāṇī's name is Madana mohana mohinī. Kṛṣṇa is the enchanter of the Cupid, and Rādhārāṇī is the enchanter of that enchanter. So these are very high-grade spiritual understanding in Kṛṣṇa consciousness, it is not fiction or imagination or concoction. They are facts and every devotee can have such privileges if he is actually advanced." (Lecture SB, Canto 1 Ch 8 text 31, Los Angeles, April 23, 1973)

Srila Prabhupada - "So Kṛṣṇa expands. Ekaṁ bahu syām. He Expands - nanda cinmaya rasa pratibhāvitābhis tābhir ya eva nija-rūpatayā kalābhiḥ [Bs. 5.37] Kṛṣṇa expands His energy, ānanda cinmaya rasa. Rasa, humor, mellows, to enjoy, He expands Himself. Just like Śrī Svarūpa Dāmodara Gosvāmī has given us the definition, Rādhā-Kṛṣṇa and Śrī Caitanya Mahāprabhu.

"rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmād ekātmānāv api bhuvi purā deha-bhedaṁ gatau tau

caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caikyam āptaṁ rādhā-bhāva-dyuti-suvalitaṁ naumi kṛṣṇa-svarūpam"[Cc. Ādi 1.5]

Rādhā and Kṛṣṇa are the same Absolute, but Rādhārāṇī is the expansion of the pleasure potency of Kṛṣṇa. We have got potency as Kṛṣṇa has got. Parāsya śaktir vividhaiva śrūyate [CC. Madhya 13.65, purport]. This is the Vedic injunction. Parā, they say. Absolute Truth has many potencies, innumerable, vividhaiva śrūyate. One of the potencies is the pleasure potency. Just like we want some pleasure. Pleasure is the constitutional position of the individual jiva-soul within the Absolute Truth. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12) God and we, being of the same quality, are by nature always joyful, so our joyfulness is checked when we are in the temporary material world therefore there is always a struggle in the material world. We are hankering after happiness, to revive that spiritual joyfulness, but this contamination of material energy, sattva-guṇa, rajo-guṇa, tamo-guṇa, they are checking us with so many obstacles. Just like Rādhārāṇī and the gopīs. They are on the same status, but the gopīs know that "Rādhārāṇī is the better worshiper than us." (Lecture SB, Canto 1 Ch 10 text 7, Mayapur, June 22, 1973)

Srila Prabhupada - "Just like in the material world, everyone is envious. If I become richer than you, then you become envious, "Oh, how this man has become richer? We are in the same business." So this is the material world. There is no appreciation. But in the Vaikuṇṭha planets and Goloka-Vrindavana there is comparative devotional service. Just like Rādhārāṇī and the gopīs, they are on the same status, but the gopīs know that Rādhārāṇī is the better worshiper of Kṛṣṇa than us. Therefore their only business is how to serve Rādhārāṇī and join with Kṛṣṇa through yhat wonderful service. This is Vaikuṇṭha understanding. They are not envious that "Kṛṣṇa loves Rādhārāṇī so much," and they are envious. No, no, not at all. They want it that "Kṛṣṇa loves Rādhārāṇī so much, and Rādhārāṇī loves." They simply try to join Them. And they are happy, "Oh, Kṛṣṇa and Rādhārāṇī is now joined together." That is their happiness. This is Vaikuṇṭha appreciation, if everything is Kṛṣṇa and Rādhārāṇī is not Kṛṣṇa, what is that? Radharani is Krsna, She is the Kṛṣṇa's pleasure potency." (Lecture SB, Canto 2 Ch 1 text 1, Delhi, Nov 4, 1973)

Srimad Bhagavatam - "The goddess of fortune in her transcendental form is engaged in the loving service of the Lord's lotus feet, and being moved by the black bees, followers of spring, she is not only engaged in variegated pleasure-service to the Lord, along with her constant companions, but also she is engaged in singing the glories of the Lord's activities." (SB, Canto 2  Ch 9 text 14)

Purport by Srila Prabhupāda - "So this is not impersonal, the actual description of the spiritual world, all personal varieties. There are the bees, there are goddess of fortune, and followed by her associate, and there is service and so many things, all opulences, śrī. Śrīr yasya. Aiśvaryasya ṣriyaḥ yaśasaḥ. The definition of the Lord is given that He's full of beauties. In the Brahma-saṁhitā also, Lakṣmī. And not only one, all of them are lakṣmīs. The associates of Lakṣmī, the maidservants of Lakṣmī, they are also lakṣmīs. They are not ordinary women, just like Rādhārāṇī is the chief gopī and all Her young girl friends, they are also gopīs. They are of the same category. Ānanda-cinmaya-rasa-pratibhāvitābhiḥ [Bs. 5.37]. They are all expansion of Kṛṣṇa, pleasure potency. So this is the information of the Vaikuṇṭhaloka or Goloka Vṛndāvana." (Lecture SB, Canto 2 Ch 9 text 14, Melb Australia April 13, 1972).^^.