From our "gross" biological human body we do not see the full reality of this material universe, we can only see the "gross" material aspect of the material world and not the "subtle" material realities that also exist within this material world.

In other words, what we see and experience in our "gross" material bodily vessel is limited and not the full picture of what is really going on throughout the material world.

That is why everything on this earth planet and in outer space we experience in a "gross" material body, is differently perceived in Srimad Bhagavatam.

This is due to our restricted viewpoint from the "gross material body" point of view that includes all its extended "material gross" technology. 

To understand Srimad Bhagavatam, we have to realise that within the material world exists many different dimensions of "gross" and "subtle" matter and bodily vessels the individual jiva-souls are in.

Those individual jiva-souls in the material world trapped in a "gross" material bodily vessel, cannot detect the "subtle" active existence in the material world going on all around them while restricted to a "gross" material body.

However, genuine advanced devotees of Kṛṣṇa in a "gross" material body can become qualified to see what is really going on in this material world on both the "gross" and "subtle" material realm (dimension).

The vast majority of individual jiva-souls trapped in a "gross" material bodily vessel, do not have the proper qualifications of piety, the accumulation of pious actions (Karma) that allows them to also experience the vast "subtle" material realm within the material world unseen from a "gross" material body.

The individual jiva-souls need to be qualified to achieve a proper material bodily vessel and consciousness that allows them to experience the material world in full potential with its many multiple dimensions of "gross" and "subtle" material realities within the material world. 

So, technically only qualified pious advanced individual jiva-souls (devotees) in this material world can only properly understand the 5th Canto of Srimad Bhagavatam. 

According to the Srimad Bhagavatam (specifically Canto 5, Chapter 21), the apparent movement of the sun from sunrise to sunset is not primarily caused by the rotation of the earth, but rather by the actual, active movement of the sun as it orbits Mount Meru on the chariot of the sun-god. 

Sun's Active Orbit: 

The sun-god travels around Mount Meru on the top of the Mānasottara Mountain, in a circle extending over 95 million yojanas (roughly 760 million miles).

Rising and Setting Process:

When the sun passes through the four cities situated at the four corners of Mount Meru (Devadhānī, Samyamanī, Nimlocanī, and Vibhāvarī), it creates sunrise, midday, sunset, and midnight respectively.

Opposing Perspectives:

Diametrically opposite the place where the sun is rising and visible, it is simultaneously setting and disappearing from view.

Why It Appears to Move: 

The movement is not just an illusion of a rotating earth; the sun actually moves "counterclockwise" around Mount Meru.

Analogy: 

The movement is sometimes described similarly to ants moving on a rotating potter's wheel, where the combined movement of the wheel and the ants creates complex, changing positions.

While some modern interpretations within the Vedic tradition attempt to reconcile this with the rotating Earth model, the foundational text (Canto 5.21) explicitly describes the sun-god's chariot traveling around the central Sumeru Mountain as the cause of day and night.

Srimad Bhagavatam Canto 5 Chapter 21 text 1 to text 19.

"The Movements of the Sun"

By His Divine Grace A.C Bhaktivedanta Swami Prabhupada.

This chapter informs us of the movements of the sun. The sun is not stationary; it is also moving like the other planets. The sun’s movements determine the duration of night and day.

When the sun travels north of the equator, it moves slowly during the day and very quickly at night, thus increasing the duration of the daytime and decreasing the duration of night. 

Similarly, when the sun travels south of the equator, the exact opposite is true — the duration of the day decreases, and the duration of night increases.

When the sun enters Karkaṭa-rāśi (Cancer) then travels to Siṁha-rāśi (Leo) and so on through Dhanuḥ-rāśi (Sagittarius), its course is called Dakṣiṇāyana, the southern way, and when the sun enters Makara-rāśi (Capricorn) and thereafter travels through Kumbharāśi (Aquarius) and so on through Mithuna-rāśi (Gemini), its course is called Uttarāyaṇa, the northern way. 

When the sun is in Meṣa-rāśi (Aries) and Tulā-rāśi (Libra), the duration of day and night are equal.

On Mānasottara Mountain are the abodes of four demigods. East of Sumeru Mountain is Devadhānī, where King Indra lives, and south of Sumeru is Saṁyamanī, the abode of Yamarāja, the superintendent of death.

Similarly, west of Sumeru is Nimlocanī, the abode of Varuṇa, the demigod who controls the water, and north of Sumeru is Vibhāvarī, where the demigod of the moon lives.

Sunrise, noon, sunset and midnight occur in all these places because of the movements of the sun. 

Diametrically opposite the place where the sunrise takes places and the sun is seen by human eyes, the sun will be setting and passing away from human vision.

Similarly, the people residing diametrically opposite the point where it is midday will be experiencing midnight. 

The sun rises and sets with all the other planets, headed by the moon and other luminaries.

The entire kāla-cakra, or wheel of time, is established on the wheel of the sun-god’s chariot. This wheel is known as Saṁvatsara. 

The seven horses pulling the chariot of the sun are known as Gāyatrī, Bṛhatī, Uṣṇik, Jagatī, Triṣṭup, Anuṣṭup and Paṅkti. They are harnessed by a demigod known as Aruṇadeva to a yoke 900,000 yojanas wide. Thus the chariot carries Ādityadeva, the sun-god.

Always staying in front of the sun-god and offering their prayers are sixty thousand sages known as Vālikhilyas. There are fourteen Gandharvas, Apsarās and other demigods, who are divided into seven parties and who perform ritualistic activities every month to worship the Supersoul through the sun-god according to different names.

Thus the sun-god travels through the universe for a distance of 95,100,000 yojanas (760,800,000 miles) at a speed of 16,004 miles at every moment.

Text 1

Śukadeva Gosvāmī said: My dear King, I have thus far described the diameter of the universe [fifty crores of yojanas, or four billion miles] and its general characteristics, according to the estimations of learned scholars.

Text 2

As a grain of wheat is divided into two parts and one can estimate the size of the upper part by knowing that of the lower, so, expert geographers instruct, one can understand the measurements of the upper part of the universe by knowing those of the lower part. 

The sky between the earthly sphere and heavenly sphere is called antarikṣa, or outer space. It adjoins the top of the sphere of earth and the bottom of that of heaven.

Text 3

In the midst of that region of outer space [antarikṣa] is the most opulent sun, the king of all the planets that emanate heat, such as the moon. 

By the influence of its radiation, the sun heats the universe and maintains its proper order. It also gives light to help all living entities see.

While passing toward the north, toward the south or through the equator, in accordance with the order of the Supreme Personality of Godhead, it is said to move slowly, swiftly or moderately. 

According to its movements in rising above, going beneath or passing through the equator — and correspondingly coming in touch with various signs of the zodiac, headed by Makara [Capricorn] — days and nights are short, long or equal to one another.

Purport:

Lord Brahmā prays in his Brahma-saṁhitā (5.52):

yac cakṣur eṣa savitā sakala-grahāṇāṁ

rājā samasta-sura-mūrtir aśeṣa-tejāḥ

yasyājñayā bhramati saṁbhṛta-kāla-cakro

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

“I worship Govinda, the primeval Lord, the Supreme Personality of Godhead under whose control even the sun, which is considered to be the eye of the Lord, rotates within the fixed orbit of eternal time. 

The sun is the king of all planetary systems and has unlimited potency in heat and light.” Although the sun is described as bhagavān, the most powerful, and although it is actually the most powerful planet within the universe, it nevertheless has to carry out the order of Govinda, Kṛṣṇa.

The sun-god cannot deviate even an inch from the orbit designated to him. Therefore in every sphere of life, the supreme order of the Supreme Personality of Godhead is carried out. The entire material nature carries out His orders.

However, we foolishly see the activities of material nature without understanding the supreme order and Supreme Person behind them. As confirmed in Bhagavad-gītā, mayādhyakṣeṇa prakṛtiḥ: material nature carries out the orders of the Lord, and thus everything is maintained in an orderly way.

Text 4

When the sun passes through Meṣa [Aries] and Tulā [Libra], the durations of day and night are equal. When it passes through the five signs headed by Vṛṣabha [Taurus], the duration of the days increases [until Cancer], and then it gradually decreases by half an hour each month, until day and night again become equal [in Libra].

Text 5

When the sun passes through the five signs beginning with Vṛścika [Scorpio], the duration of the days decreases [until Capricorn], and then gradually it increases month after month, until day and night become equal [in Aries].

Text 6

Until the sun travels to the south the days grow longer, and until it travels to the north the nights grow longer.

Text 7

Śukadeva Gosvāmī continued; My dear King, as stated before, the learned say that the sun travels over all sides of Mānasottara Mountain in a circle whose length is 95,100,000 yojanas [760,800,000 miles]. 

On Mānasottara Mountain, due east of Mount Sumeru, is a place known as Devadhānī, possessed by King Indra.

Similarly, in the south is a place known as Saṁyamanī, possessed by Yamarāja, in the west is a place known as Nimlocanī, possessed by Varuṇa, and in the north is a place named Vibhāvarī, possessed by the moon-god. 

Sunrise, midday, sunset and midnight occur in all those places according to specific times, thus engaging all living entities in their various occupational duties and also making them cease such duties.

Text 8-9

The living entities residing on Sumeru Mountain are always very warm, as at midday, because for them the sun is always overhead. 

Although the sun moves counterclockwise, facing the constellations, with Sumeru Mountain on its left, it also moves clockwise and appears to have the mountain on its right because it is influenced by the dakṣiṇāvarta wind.

People living in countries at points diametrically opposite to where the sun is first seen rising will see the sun setting, and if a straight line were drawn from a point where the sun is at midday, the people in countries at the opposite end of the line would be experiencing midnight. 

Similarly, if people residing where the sun is setting were to go to countries diametrically opposite, they would not see the sun in the same condition.

Text 10

When the sun travels from Devadhānī, the residence of Indra, to Saṁyamanī, the residence of Yamarāja, it travels 23,775,000 yojanas [190,200,000 miles] in fifteen ghaṭikās [six hours].

Purport:

The distance indicated by the word sādhikāni is pañca-viṁśati-sahasrādhikāni, or 25,000 yojanas. That plus two and a half crores and twelve and a half lakṣa of yojanas is the distance the sun travels between each two cities. 

This comes to 23,775,000 yojanas, or 190,200,000 miles. The total orbit of the sun is four times that distance, or 95,100,000 yojanas (760,800,000 miles).

Text 11

From the residence of Yamarāja the sun travels to Nimlocanī, the residence of Varuṇa, from there to Vibhāvarī, the residence of the moon-god, and from there again to the residence of Indra. In a similar way, the moon, along with the other stars and planets, becomes visible in the celestial sphere and then sets and again becomes invisible.

Purport:

In Bhagavad-gītā (10.21) Kṛṣṇa says, nakṣatrāṇām ahaṁ śaśī: "Of stars I am the moon." 

This indicates that the moon is similar to the other stars. The Vedic literature informs us that within this universe there is one sun, which is moving. 

The Western theory that all the luminaries in the sky are different suns is not confirmed in the Vedic literature.

Nor can we assume that these luminaries are the suns of other universes, for each universe is covered by various layers of material elements, and therefore although the universes are clustered together, we cannot see from one universe to another.

In other words, whatever we see is within this one universe. In each universe there is one Lord Brahmā, and there are other demigods on other planets, but there is only one sun.

Text 12

Thus the chariot of the sun-god, which is trayīmaya, or worshiped by the words om bhūr bhuvaḥ svaḥ, travels through the four residences mentioned above at a speed of 3,400,800 yojanas [27,206,400 miles] in a muhūrta.

Text 13

The chariot of the sun-god has only one wheel, which is known as Saṁvatsara. The twelve months are calculated to be its twelve spokes, the six seasons are the sections of its rim, and the three cātur-māsya periods are its three-sectioned hub.

One side of the axle carrying the wheel rests upon the summit of Mount Sumeru, and the other rests upon Mānasottara Mountain. Affixed to the outer end of the axle, the wheel continuously rotates on Mānasottara Mountain like the wheel of an oil-pressing machine.

Text 14

As in an oil-pressing machine, this first axle is attached to a second axle, which is one-fourth as long [3,937,500 yojanas, or 31,500,000 miles]. The upper end of this second axle is attached to Dhruvaloka by a rope of wind.

Text 15

My dear King, the carriage of the sun-god’s chariot is estimated to be 3,600,000 yojanas [28,800,000 miles] long and one-fourth as wide [900,000 yojanas, or 7,200,000 miles]. 

The chariot’s horses, which are named after Gāyatrī and other Vedic meters, are harnessed by Aruṇadeva to a yoke that is also 900,000 yojanas wide (7,200,000 miles wide) This chariot continuously carries the sun-god.

Purport:

In the Viṣṇu Purāṇa it is stated:

gāyatrī ca bṛhaty uṣṇig

jagatī triṣṭup eva ca

anuṣṭup paṅktir ity uktāś

chandāṁsi harayo raveḥ

The seven horses yoked to the sun-god’s chariot are named Gāyatrī, Bṛhati, Uṣṇik, Jagatī, Triṣṭup, Anuṣṭup and Paṅkti. These names of various Vedic meters designate the seven horses that carry the sun-god’s chariot.

Text 16

Although Aruṇadeva sits in front of the sun-god and is engaged in driving the chariot and controlling the horses, he looks backward toward the sun-god.

Purport:

In the Vāyu Purāṇa the position of the horses is described:

saptāśva-rūpa-cchandāṁsī

vahante vāmato ravim

cakra-pakṣa-nibaddhāni

cakre vākṣaḥ samāhitaḥ

Although Aruṇadeva is in the front seat, controlling the horses, he looks back toward the sun-god from his left side.

Text 17

There are sixty thousand saintly persons named Vālikhilyas, each the size of a thumb, who are located in front of the sun-god and who offer him eloquent prayers of glorification.

Text 18

Similarly, fourteen other saints, Gandharvas, Apsarās, Nāgas, Yakṣas, Rākṣasas and demigods, who are divided into groups of two, assume different names every month and continuously perform different ritualistic ceremonies to worship the Supreme Lord as the most powerful demigod Sūryadeva, who holds many names.

Purport: 

In the Viṣṇu Purāṇa it is said:

stuvanti munayaḥ sūryaṁ

gandharvair gīyate puraḥ

nṛtyanto ’psaraso yānti

sūryasyānu niśācarāḥ

vahanti pannagā yakṣaiḥ

kriyate ’bhiṣusaṅgrahaḥ

vālikhilyās tathaivainaṁ

parivārya samāsate

so ’yaṁ sapta-gaṇaḥ sūrya-

maṇḍale muni-sattama

himoṣṇa vāri-vṛṣṭīṇāṁ

hetutve samayaṁ gataḥ

Worshiping the most powerful demigod Sūrya, the Gandharvas sing in front of him, the Apsarās dance before the chariot, the Niśācaras follow the chariot, the Pannagas decorate the chariot, the Yakṣas guard the chariot, and the saints called the Vālikhilyas surround the sun-god and offer prayers. 

The seven groups of fourteen associates arrange the proper times for regular snow, heat and rain throughout the universe.

Text 19

My dear King, in his orbit through Bhū-maṇḍala, the sun-god traverses a distance of 95,100,000 yojanas [760,800,000 miles] at the speed of 2,000 yojanas and two krośas [16,004 miles] in a moment.

Thus end the Bhaktivedanta purports of the Fifth Canto, Twenty-first Chapter, of the Śrīmad Bhāgavatam, entitled "The Movements of the Sun."***.

The entire collective of individual jiva-souls (eternally individual units of living anti-matter) are minor expansions of Krsna the Supreme Personality of Godhead and cause of all causes.

The individual jiva-souls in their original position as devotees of Kṛṣṇa and Visnu, are a perpetual spiritual bodily form (anti-matter) in the image of beautiful Krsna, Srila Prabhupada has explained to us.

Spiritual energy (anti-matter) is an unlimited collective of individual unique living units known as jiva-souls who are indestructible eternal persons as a spiritual bodily form. 

Furthermore, only Krsna and His direct Visnu/Narayana expansions are simultaneously both an individual person as a spiritual Bodily Form, and all-pervasive, meaning being simultaneously one and different with Krsna's spiritual and material creations. 

Srila Prabhupāda - "There is also spiritual bodily 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, it is to be assumed that the spirit soul (jiva-soul) always has got form and is expressed as hands, legs, heads, everything. The individual 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, Ch 2 text 14, Mexico, Feb 14, 1975)

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 - "They are covered in the spiritual world?"

Srila Prabhupada - "Not in the spiritual world, there that is voluntary, some devotees want to serve Krsna as flower; so they become flower there. If I want that, to be a flower I shall lie down at the lotus feet of Krsna, then he become flower, voluntarily, and he can change his, 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, as flagpole, as chair, as cloud, 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, Australia May 20, 1975)

The full potential, unique expression and natural position of the individual jiva-soul is eternally a spiritual bodily form always active in Krsna's pastimes.

No two individual jiva-souls (devotees) are the same, each have their own unique characteristics and spiritual bodily form eternally. 

The individual jiva-souls in their full potential are never an impersonal formless dormant (inactive) spark in Krsna's Bodily effulgence (the impersonal inactive aspect of the brahmajyoti). The eternal original natural of the individual jiva-souls are always active in Krsna's service and pastimes as explained above.

Krsna's direct Visnu-tattva expansions (unlimited Visnu/Narayana four armed Forms) and His minor individual jiva-soul expansions, are all unique persons as a spiritual bodily form.

However, Krsna and His Visnu/Narayana expansions have a further quality that the individual jiva-souls do not have. Kṛṣṇa is not only just an individual person as a spiritual bodily form, He is also "all-pervasive," with His creation. 

This means Krsna is "simultaneously one and different" with His spiritual and material creations, and known as Paramatma or Supersoul who individually expands everywhere in Krsna's creation and even reside in the material atom. 

As said above, Krsna is simultaneously "one and different" with His creation. This is preached by Lord Kṛṣṇa Caitanya Mahaprabhu, who is the combination of Srimati Radharani (Krsna's eternal consort) and Krsna Himself as "one spiritual Bodily Form."

It is also important to understand that the relationship between Krsna and His devotees is always a "two-sided" voluntary loving reciprocal relationship, based on cooperation, loving exchanges, collaboration, loving returns, intensional benefactions and unique personal offerings. Or even total rejection if the individual jiva souls choose to do so. 

Krsna allows all these expression because without free will, voluntary loving exchanges are impossible. And part of free will means being able to reject Krsna. This mood of being seemingly detached from Krsna's absolute control, Krsna sanctions to make "free will" complete. 

This allows the individual jiva-souls to have their own independent separate nature within Krsna's creation, where the individual jiva-souls can always express themselves with their own thoughts, choices and actions the way they voluntarily choose seemingly outside Krsna's jurisdiction or absolute control (an obvious paradox). 

However, that independent nature the individual jiva-souls think they have, is actually an illusion because everything is part and parcel of Krsna's creation including the free will the individual jiva-souls express. 

In other words, free will is also within Krsna's absolute plan that He allows just so He can have a "two-sided" open relationship with His individual jiva-souls (devotees), where each individual devotee has their own personality unique to them, meaning each have their own independent nature where no two individual jiva-souls are the same.

We must never forget Kṛṣṇa is always in control because nothing can happen or exist outside of Krsna's plan, as explained in Bhagavad Gita As It Is- 

"Not a blade of grass can move without the will of the Lord." 

The full spiritual expression and potential of the marginal living entities (individual jiva-souls) in the spiritual world is always based on voluntary service and never forced by Krsna.

His unlimited Visnu direct expansions of Himself like Narayana, Visnu, Maha-Visnu, Garbhodakashayi Visnu, Paramatma (supersoul) etc,  carry out their management on the perpetual Vaikuntha planets and in the temporary material worlds. 

Krsna on the other hand, as His childhood form, never leaves Goloka-Vṛndāvana His eternal spiritual personal Abode.

The eternal separated (yet paradoxically fully dependent on Krsna) individual jiva-souls (devotees), always experience a unique relationship with Krsna in a "two-way" open personal exchange based on a variety of independent expressions from the individual jiva-souls as explained above.

Krsna allows it to be this way because only by allowing a "two-way" relationship of voluntary service, or non-voluntary exchanges within Krsna's creation from the individual jiva-souls, can free will, or individual freedom of self expression exist.

The relationship between Kṛṣṇa and His devotees is based on loving returns and exchanges where Krsna always gives back to them in kindness and in quantity (reciprocating). This allows a loving meaningful unique mysterous cooperation between Krsna and the individual jiva-souls to healthily grow and expand.

By having His creation on this "two-way" street of voluntary service, Kṛṣṇa is allowing a more diverse reality that encourages unlimited voluntary personal contributions from His devotees in the endless eternal youthful Kingdoms of God known as the Vaikuntha planets of Visnu/Narayana, and Krsna’s central Abode of known as Goloka-Vrindavana. 

The eternal relationship with Krsna (God) is openly expressed from two angles instead of being restricted to just dictatorial one (from just Krsna's absolute control).

Love can only be expressed and experienced on a "two-way" street instead of a "one-way" autocracy that denies and stagnates voluntary loving contributions, personal exchanges and independent offerings from Krsna's devotees.  

This concept of "free will" and having this unique sense of independent self felt eternally by His individual expansions (devotees) is allowed by Kṛṣṇa so their independent unique sense of self, is freely acted upon and expressed by His devotees (individual jiva-souĺs) that forever enrich and blissfully expand and adds originality to the relationship between Krsna and His individual devotees (jiva-souls).

In other words, real love and experiencing personalism, is only possible between "two persons" both contributing to the relationship, and never just "one" person dominating and controlling the relationship like a puppet master controls and manipulates his puppets (impersonalism).

This allows genuine personalism to exist only fully experienced on a "two-way" street, to prevail, denying impersonalism, or a "one-sided" loveless cold stagnant dictatorship.

Srila Prabhupada – “Love is reciprocal, voluntary, good exchange of feeling, then there is love, not achieved by force, no, Krsna does not want to become a lover like that, ‘You love me, otherwise I shall kill you!” (Washington DC July 8, 1976)

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 don't offer you anything in return, that is simply exploitation." (Lecture BG, Ch 9 text 2-5, New York City, Nov 23, 1966)

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

Srila Prabhupāda – "Love can only exist in 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)

If it was all a one-way decision making totalitarian dictatorship by Krsna without any assistance allowing diversity and the unique independent contributions from the individual jiva-souls expressed in a "two-way" exchange for good or bad, then the Kingdom of God would be denying unique contributions that allow loving exchanges. 

This can only happen in "two-sided" cooperative reciprocation, otherwise only an impersonal cold loveless exploitative existence will only exist.

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

This means the individual jiva-souls (devotees) in the spiritual world can always express themselves as they choose and feel while serving Krsna, without being forced by Krsna being independent from Krsna's authoritarian control that He allows just so a two-way voluntary exchange can exist with His devotees.

Krsna allows the individual jiva-souls to seemingly give up acknowledging Krsna's absolute control over everything, so that their senses of independent nature of unique thoughts and actions, can exist and be openly expressed and acted on independently from Krsna in their own unique way, in unlimited personal ways within the temporary material world created by Maha Visnu's dreaming. 

Maha Visnu is forever expanding diversity within the material world via His dreaming so that all the desires from the fallen individual jiva-souls are for filled.

Even in the spiritual worlds of the Vaikuntha planets and Goloka-Vrindavana, freedom of self-expression (free-will) must exist on a "two-way" platform where Kṛṣṇa and Visnu allows the individual jiva-souls to express themselves in a particular service that they voluntary choose to do, and not chosen for them by Krsna or Visnu. This is what a two-way street means. 

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

Therefore, the individual jiva-souls are always able to voluntary choose to serve Krsna in their own unique way, or can even reject Krsna if they choose. 

Without having such freedom of expression within one's individual constitution, then genuine voluntary loving exchanges, reciprocation and free will can never exist.

If Krsna denied the individual jiva-souls their freedom of expression (free-will), that allows them to eternally experience an independent sense of self, which is being able to make their own voluntary contributions and decisions, then their existence as a unique meaningful individual contributing person has no meaning at all, making them no better than dead stone or lifeless matter.

So, how does "free will" and the sense of being independent from Krsna work, when in actual fact, the individual jiva-souls are always fully dependent on Krsna and His Visnu-tattva expansions like Maha-Visnu? 

All that the individual jiva-souls have, plan,  desire and have, always have fitted into Krsna ultimate plan because Krsna is always the Supreme Lord and controller of all that there is? 

Krsna allows the individual jiva-souls to do what ever they desire (choose) due to free will, and such desires are always for filled by His Visnu-tattva expansions like Maha-Visnu, Garbhodakashayi Visnu, Brahma and the demigods in the temporary mundane material world, who build and manage the temporary material world (Krsna's separated external material energies) with their demigod servants.

Why does Krsna allow the individual jiva-souls to express themselves independently from Him, that even includes rejecting Krsna if they choose? When in eternal reality everything is Krsna's creation and belongs to Him, where all that there is, is under His control and always dependent on Krsna the Supreme Personality of Godhead and cause of all causes? 

The fact is, nothing can operate or exist separate from Krsna, not even a blade of grass can move without the will of the Lord. This is because Krsna (God) is the origin of all the spiritual and material worlds.

So, how can the individual jiva-souls eternally experience a unique sense of independence and free will separate from Krsna?

The answer is explained above, paradoxically the individual jiva-souls have always been able to express themselves in their own unique way independent from Krsna and Viṣṇu because such freedom of expression, thoughts and deeds have always been part and parcel of Krsna's ultimate plan. This allows a "two-way" open mood of voluntary contributions and exchanges between Kṛṣṇa and His individual devotees.

The individual jiva-souls always have their free will and an independent feeling of a unique self. This is within Krsna's absolute plan to just so He can experience "two-way" surprising exchanges with His devotees.  

In this way, Krsna's devotees (the individual jiva-souls) can eternally think for themselves and make their own decisions on how they want to voluntary serve Krsna in so many progressive ways, or not serve Him at all if they choose. This is the reality of free will sanctioned by Krsna and fully under His control.

This independence and free will gives the individual jiva-souls their unique autonomous nature that allows them to act as they desire seemingly separate from Krsna's total control.

But we must not forget that this only happens because Krsna allows it to happen because experiencing loving exchanges even for Kṛṣṇa only exists within a "two-sided" relationship. However, Krsna is not bound by anything, after all, it is all His creation and He can do what ever He wants.

Such independence allows a "two-way" voluntary relationship between Krsna and His devotees, where the individual jiva-souls can act in almost anyway they choose, even against the desires of Kṛṣṇa if they want.

This means Krsna always allows the individual jiva-souls to express themselves in their own unique way, separate from being always controlled by Krsna like a puppet master controls the every movements of his puppets. 

Krsna knows that such absolute power of control in a "one-sided" relationship that denies "two-way" exchanges is loveless impersonalism (emotionless existence) 

This is why Krsna allows a "two-way" relationship of voluntary service because He knows that without this exchange, there can never be loving cooperative and reciprocation between Kṛṣṇa and His individual jiva-souls. 

Even though Krsna is the Supreme controller, without allowing the individual jiva-souls to also have their own unique freedom of choice, actions and thoughts, then His Kingdoms of the Vaikuntha planets and Goloka-Vrindavana would be loveless cold impersonal paradises, because love can never be experienced or shared with just one, not even Krsna or Visnu, there must be two.

Only the temporary material bodily vessels (matter) that the individual jiva-souls (anti-matter unique individual units [persons]) enter, are in constant decay, breaks down and eventually merges back into the "oneness" of material energy (matter). 

"Matter" - the material bodily vessels, are temporary and eventually decompose, cease to function and break down into different material elements, then again merge back into the "oneness" of material energy.  

"Anti-matter" - living individual life force, is not like that and is never "all-one" like matter is. The eternal individual jiva-soul (marginal living entity) or anti-matter, are individual living units or persons "within" the material bodily vessel and is an indestructible spiritual living individual person who can never be destroyed, cut into pieces, terminated or extinguished in any way Bhagavad Gita tells us.

Also, no individual jiva-soul (anti-matter) can die, only the material bodily vessel they occupy in the material world is subject to decline and decay and therefore temporary. 

In other words, the trapped individual jiva-souls within a subtle and gross material bodily vessel are eventually forced to change their gross material bodily containers due to its temporary nature and demise therefore, becoming unsuitable to house the individual jiva-soul. 

It is therefore important to understand the individual jiva-souls are beginningless and endless as confirmed in Bhagavad Gita As It Is in Chapter 2 quoted below. 

This also means there is no limitations to what the eternal individual jiva-souls can experience because the stage for the is infinity. All individual jīva-souls are eternal persons as a bodily spiritual 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 from the "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 living unique collective of anti-matter living entities, individual persons as an eternal spiritual bodily form who are beginningless and endless and therefore indestructible as described above.

Furthermore as Srila Prabhupada explains, unless there is the freedom of voluntary self expression for the individual jiva-souls to do wrong or right, then there is no question being free or having free will. Where is free will then if I can only act one sided? That means I have no free will Prabhupada explains. 

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 can only act one sided that means I have no free will. Because we act sometimes wrongly that means we have free will. In other words free will means there is always a choice."

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

Srila Prabhupada - "Yes, but that is free will, some misuse their free will just like a thief, they know it is stealing, it is bad, but still they do it. But that is free will, they cannot check their greediness, so in spite of knowing they are doing the wrong thing by stealing and will be eventually be punished, they sill do it. They know; they have seen other thieves get punished and put into prison, everything they already know, but still they steal. Why? Misuse of free will! But unless there is the possibility to misuse free will, then there is no question of free will." (Talk on Rene Descartes philosophy with Srila Prabhupada and disciples)

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

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

The paradox here is the individual jiva-souls have their own independence and free will too, even though Krsna is the Supreme Personality of Godhead, cause of all causes who knows everything, and is behind everything, and therefore  simultaneously one and different from His creation of the living entities and the spiritual and material worlds.

In other words, each individual jiva-soul (devotee) has their own unique personality and character that is seemly always paradoxically separate from Krsna's Personality and absolute control, although we must never forget that Krsna is the cause of all causes behind everything and not a blade of grass can move without His sanction. 

Krsna allows it to be be this way to create diversities within His own creation, where a "two-sided" cooperative or non-cooperative relationship exists between the individual jiva-souls (the created) and Krsna (the creator). 

Krsna never tells His devotees how to think, act or what to offer, He encourages them to voluntary choose their own offerings, He only advices them so the correct standard is understood. 

Krsna prefers His devotees to choose for themselves how to serve Him Srila has explained to us.

Srila Prabhupada - "The individual jiva-soul's position in the spiritual world is always voluntary, some devotees want to serve Krsna as flower; so they become flower there. If I want to be a flower I shall lie down at the lotus feet of Krsna and become flower, voluntarily. And one can change their spiritual bodily form, from flower to human bodily form, that is spiritual life. There is no restriction, if a devotee wants to serve Krsna as cow, they serve Krsna as cow, as calf, as flower, as plant, as water, as ground, as field, as a flagpole, as chair, as a chariot, as a pathway, as father, as mother, as friend, as beloved, anything is possible, it is inconceivable, yet a fact." (SB, Canto 6 Ch 1 text 1-4, Melb, Australia May 20, 1975)<**>