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)<**>

Will there be two types of humans living on the Moon?

No, not two kinds of humans on the Moon, the biological humans (gross material bodies) from the Earth planet, can only visit and perceive the "gross" moon, they can never perceive the heavenly realm (subtle matter) existing there on the Moon known as Chandraloka.

The inhabitants on the Moon's heavenly realm are in a "subtle material body" that is not a "gross" earthly biological human form.

Actually, both the gross material form and the subtle material form in the material world can be in the image of Krsna.

This is because the original spiritual bodily form of the individual jiva-soul is similar to Kṛṣṇa's Bodily Form as Srila Prabhupada explains. 

Those who live in Chandraloka are not in a "gross" human biological body, they are in a "subtle material body" not detected by the "gross material body." 

This material world has different grades of material energy that covers the individual jiva-souls, one subtle and one gross. 

The individual jiva-soul in an earthly human biological "gross" material body, are housed totally differently from an individual jiva-soul housed in a "subtle" material bodily vessel. 

The inhabitants of Chandraloka exist in a "subtle" body, meaning they are not in a "gross" biological decaying "human" body like they have on Earth. Therefore, having a "gross" material body is not possible on Chandraloka. 

Entering Chandraloka is only possible by having the appropriate pious karma that gives the jiva-soul the right kind of material "subtle" body that covers the jiva-soul and allows them to enter Chandraloka. 

The gross material realm can never detect the subtle heavenly realm. This is because they have not acquired the right kind of Karmic qualification! There are in two different "material" dimensions in the material world, one subtle, one gross. 

It is just like Vrindavana today, Krsna and His "spiritual atmosphere" eternal exists but the materialist living there cannot detect or see that realm because they are not qualified. 

Similarly, the materialistic Astronauts in their gross material biological material bodies, and their possible future Moon bases (from America, China, India, European Union etc) they plan to build, will have absolutely no contact with the "subtle" heavenly realm of Chandraloka there.

Just like the materialists in Vrindavana cannot see Kṛṣṇa who is eternally there with His associates and Paraphernalia.

Srila Prabhupada told us the heavenly "subtle" material dimension on the Moon is invisible to those in a "gross" biological material body.

Based on Vaniquotes (a compilation of Srila Prabhupada's quotes), the moon is described as a heavenly "subtle" material planet inhabited by demigods (higher classes of living beings who are not in a "gross" material body).

While it is a material planet within the material creation, it is generally considered to be in a higher dimension—or at least a different realm of existence that is "subtle" compared to "gross" Earth, meaning its residents and conditions may not be fully perceived by our gross biological senses.

Subtle/Heavenly Nature: 

The moon is considered a heavenly planet (svarga) inhabited by demigods (devatās) in a subtle dimension, not a desolate place seen only on the gross realm or dimension.

Invisible to Gross Senses: 

The inhabitants of the moon are higher beings in a subtle material body who cannot be perceived by the gross material body's mundane eyes that earthly human beings have.

It is emphasized that the heavenly planets like the subtle Moon, cannot be reached by gross material vehicles like rockets or satellites; they can only be reached by gaining piety or through appropriate methods.

In essence, Vaniquotes presents the moon as a higher-dimensional heavenly realm that remains effectively unseen and unreachable to mundane human exploration.

Srila Prabhupada's Spiritual Master wrote the Surya Siddhanta that was only found after our Srila Prabhupada left this world and in Surya Siddhanta it says the Moon is not further away from the Earth than the Sun.

Srila Prabhupada said in the 8th Canto of Srimad Bhagavatam that reaching the Moon would take 7 months which we now know, due to Surya Siddhanta, is incorrect. 

The image posted here about the Surya Siddhanta gives distances.

Also, the recent Moon expedition last week by 4 Astronauts who successfully circled the Moon (April 2, 2026) is proof the moon is only 230/250,000 miles from earth, reached in 2 or 3 days and not 7 months as claimed in Srimad Bhagavatam.

"In the purport to Srimad Bhagavatam 8.10.38, Srila Prabhupāda has stated that at a speed of 18,000 miles per hour, it would take roughly seven months to reach the moon."

This material view point by Srila Prabhupada needs to be carefully understood because Prabhupada's "spiritual teachings" are perfect.

Srila Prabhupada's Spiritual Master's Book Surya Siddhanta teaches the Moon is approximately 51,600 yojanas away from the Earth (one yojana equals approximately 6 to 8 miles). 

This distance is estimated to be roughly 108 times the diameter of the Moon, with some calculations interpreting the distance as approximately 230,000/ 250,000 miles from Earth.

Was Srila Prabhupada wrong about the Moon? 

No, not wrong, but misunderstood. 

This is because Srila Prabhupada was right when he said they cannot enter the heavenly realm of Chandraloka on the Moon in a "gross" material body.

This is because the heavenly dimension of Chandraloka is "subtle material energy," so when the Astronauts went to the Moon or circle the Moon like what happen this week, that was the "gross Moon."

The Astronauts could not see the "subtle" reality or heavenly dimension on the Moon in their gross biological material body and the spacecraft they are in, all made of "gross" matter. 

To enter the subtle dimension of Chandraloka the jiva-soul must have the right karma that gives them the subtle material body to enter that is not perceived while in a "gross" material biological bodily vessel. 

Therefore, all the Astronauts could only view while on the Moon was the "gross Moon" and not the "subtle Moon" civilization know as Chandraloka. 

This is the correct understanding.**.

Knowledge of the universe and other living beings was known thousands of years ago.

In most cases, we cannot perceive other living beings or the planetary atmosphere they live on because of the "subtle material realm or dimension" they are in, not visible to our "gross material senses" or its extention's made from also gross material instruments like spacecrafts, telescopes and all telecommunications (radio waves).

There are different dimensional realities all around us, on the Moon that "subtle" world is called Chandraloka but not perceived by visiting astronauts and their spacecrafts, all they perceive is the gross Moon we also see in the sky. 

To enter Chandraloka you must have a suitable material "subtle" bodily vessel, our present biological "gross" material body cannot perceive subtle matter because this understanding has not yet been scientically proven. 

As said above, subtle matter and the individual jiva-soul covered only in a "subtle material body," cannot be perceived with by our "gross material body," or its extentions like spacecrafts, telescopes, microscopes, radar, television and radio waves.

This is why the Yamadutas, who are servants of the Lord of death known as Yamarāja, are not seen when they come to collect an individual jiva-soul housed in the subtle body, passes from the gross material body (called death). Technically, as chapter 2 of Bhagavad Gita As It Is explains, there is no death, only the changing of material bodily vessels.  

Proving subtle matter exists is hard to do, and not possible by using the material gross senses of our material biological body, or with gross matter implements in the form of spacecrafts, telescopes, radio waves, satellites etc. 

According to the Surya Siddhanta, an ancient Sanskrit astronomical text, the Moon is approximately 51,600 yojanas away from the Earth, this distance coverts approximately to 253,000 to 258,000 miles.

This distance is estimated to be roughly 108 times the diameter of the Moon, with some calculations interpreting the distance as approximately 375,192 km or approximately 233,000 miles which is correct according to modern scientists.

This means the Moon is not deep in outer space and further away from Earth than the Sun therefore, it will not take 7 months to get to the Moon as Srila Prabhupada claims in Srimad Bhagavatam Canto 8. 

"In the purport to Srimad Bhagavatam 8.10.38, Srila Prabhupāda has stated that at a speed of 18,000 miles per hour, it would take roughly seven months to reach the moon." 

This questionable material view point by Srila Prabhupada needs to be carefully understood because Prabhupada's spiritual teachings are perfect.

Sadaputa Prabhu PhD has explained the Moon is 230,000 mile from Earth and is reached in 2 or 3 days, not 7 months which is incorrect, as proven by so many nations like Russia, United States, China, India, Japan, European Union etc, who have all sent spacecraft to the Moon. 

There is an Indian Astronaut who is a member of this page and he told me Prabhupada's comments in the 8th Canto about how long it takes to reach the Moon is incorrect, quoting him does not make it true. 

The proof is overwhelming that it takes only a few days to reach the Moon as presently being achieved by Artemis 11 mission that left earth yesterday (2 April 2026) to circle the Moon with 4 Astronauts on board, not 7 months as Prabhupada claims in Srimad Bhagavatam.

I have been a devotee since 1970 (56 years) and saw how devotees back then (most have passed now) were so young and immature, who ignorantly and sentimentally followed due to their attachment to blindly follow Srila Prabhupada without proper questioning with inquiries. 

It was not a spiritual healthy atmosphere in the 1970s due to nearly all of us being very immature due to being in our early 20s. 

In his room Srila Prabhupada told us he did not know everything about the material universe and told Tamal Krsna Maharaj to seek out a southern Indian Brahman who could help us understand. 

Sadly, no one qualified was found so he ordered Sadaputa dasa in 1976 to find a copy of Surya Siddhanta to help us all understand, that book by his Spiritual Master Bhaktisiddhānta Sarasvati Thakura Mahārāja, was not available to our Srila Prabhupada in the mid 1970s. 

In Surya Siddhanta it contradicts Srila Prabhupada's comments that it would take 7 months to reach the moon claiming the Moon was only 250 thousand miles from earth, close to today's scientific view of 230 thousand miles from Earth.

So, according to the Surya Siddhanta, an ancient Sanskrit astronomical text, the Moon is approximately 51,600 yojanas away from the Earth. 

This distance is estimated to be roughly 108 times the diameter of the Moon, with some calculations interpreting the distance as approximately 375,192 km or approximately 233,000 miles.<^>.

Part 1 - "The Prayers Offered to the Lord by the Residents of Jambūdvīpa," Śrīmad Bhāgavatam Canto 5 Chapter 18, text 1 to text 20.

By His Divine Grace A.C. Bhaktivedanta Swami Prabhupada.

Srimad Bhagavatam describes the Earth as a spherical or round planet using the term bhu-gola ("earth-sphere"), indicating a global shape. 

The 5th Canto describes a massive cosmic structure called Bhu-mandala made up of 14 planetary systems spreading throughout this universe that is deep inside the host massive Brahmanda surrounding universe.

The Srimad Bhagavatam  refers to individual planets as spherical balls, with Srila Prabhupada confirming a "round global sphere" perspective.

Bhu-gola (Earth global Sphere): 

Srimad Bhagavatam and other Vedic texts use the term bhu-gola to define the Earth's shape, where gola means round.

Planets as Balls: 

Srila Prabhupada emphasized that all planets are spherical, often using the phrase "round just like a ball" to describe their shape.

Bhu-mandala is a collective of 14 planetary systems that stretches out to almost the borders of our single material universe housed deep within its hosting Brahmanda material universe described as massive. Our small Earth planet is referred to as a round global sphere.

The Surya Siddhanta and similar texts recognized the Earth as a spherical globe.

The Bhagavatam highlights this massive material universe known as a  brahmanda, as an egg-shaped sphere (jagad-anda), containing various spherical planets in a secondary universe that houses 14 planetary systems. 

Srimad Bhagavatam presents a spiritual and physical cosmos, and while its cosmology is complex, the interpretation of Earth as a round planet is well-supported within the ISKCON and broader Vedic tradition.

In this chapter 18 of Canto 5 of Srimad Bhagavatam, Śukadeva Gosvāmī describes the different varṣas of Jambūdvīpa and the incarnation of the Supreme Lord worshiped in each. 

The predominating ruler of Bhadrāśva-varṣa is Bhadraśravā. He and his many servants always worship the incarnation known as Lord Hayagrīva. 

At the end of each kalpa, when the demon Ajñāna steals the Vedic knowledge, Lord Hayagrīva appears and preserves it. Then He delivers it to Lord Brahmā. In the land known as Hari-varṣa, the exalted devotee Prahlāda Mahārāja worships Lord Nṛsiṁhadeva. (The appearance of Lord Nṛsiṁhadeva is described in the Seventh Canto of Śrīmad-Bhāgavatam.) 

Islands mentioned in the 5th Canto of Srimad Bhagavatam also means planetary global sphere in outer.

This is confirmed here - 

Srila Prabhupada - "Dvipas (islands) are planets in outer space." (CC Madhya 20.218) 

Srila Prabhupada - "Just like here, in this planet, when you go up, you see it as a ball." (Lecture, New York City, March 9, 1966)

Following in the footsteps of Prahlāda Mahārāja, the inhabitants of Hari-varṣa always worship Lord Nṛsiṁhadeva to receive from Him the benediction of being engaged in His loving service. In the tract of land known as Ketumāla-varṣa, the Supreme Personality of Godhead (Lord Hṛṣīkeśa) appears in the form of Cupid. 

The goddess of fortune and the demigods living there engage in His service day and night. Manifesting Himself in sixteen parts, Lord Hṛṣīkeśa is the source of all encouragement, strength and influence. The conditioned living entity has the defect of being always fearful, but simply by the mercy of the Supreme Personality of Godhead, he can rid himself of this defect of material life. 

Therefore the Lord alone can be addressed as master. In the tract of land known as Ramyaka-varṣa, Manu and all the inhabitants worship Matsyadeva to this very day. Matsyadeva, whose form is pure goodness, is the ruler and maintainer of the whole universe, and as such He is the director of all the demigods, headed by King Indra. 

In Hiraṇmaya-varṣa Lord Viṣṇu has assumed the form of a tortoise (Kūrma mūrti) and is worshiped there by Aryamā, along with all the other residents. 

Similarly, in the tract of land known as Uttarakuru-varṣa, Lord Śrī Hari has assumed the form of a boar, and in that form He accepts service from all the inhabitants living there. 

All the information in this chapter can be fully realized by one who associates with devotees of the Lord. Therefore in the śāstras it is recommended that one associate with devotees. 

This is better than residing on the banks of the Ganges. In the hearts of pure devotees reside all good sentiments as well as all the superior qualities of the demigods. 

In the hearts of nondevotees, however, there cannot be any good qualities, for such people are simply enchanted by the external, illusory energy of the Lord. 

Following in the footsteps of devotees, one should know that the Supreme Personality of Godhead is the only worshipable Deity. Everyone should accept this proposal and worship the Lord. 

As stated in Bhagavad-gītā (15.15), vedaiś ca sarvair aham eva vedyaḥ: the purpose of studying all Vedic literature is to worship the Supreme Personality of Godhead, Kṛṣṇa. 

If after studying all the Vedic literature, one does not awaken his dormant love for the Supreme Lord, it is to be understood that he has labored for nothing. 

He has simply wasted his time. Lacking attachment for the Supreme Personality of Godhead, he remains attached to family life in this material world. Thus the lesson of this chapter is that one should get out of family life and completely take shelter of the lotus feet of the Lord.

Text 1

Śrī Śukadeva Gosvāmī said: Bhadraśravā, the son of Dharmarāja, rules the tract of land known as Bhadrāśva-varṣa. Just as Lord Śiva worships Saṅkarṣaṇa in Ilāvṛta-varṣa, Bhadraśravā, accompanied by his intimate servants and all the residents of the land, worships the plenary expansion of Vāsudeva known as Hayaśīrṣa. 

Lord Hayaśīrṣa is very dear to the devotees, and He is the director of all religious principles. Fixed in the topmost trance, Bhadraśravā and his associates offer their respectful obeisances to the Lord and chant the following prayers with careful pronunciation.

Text 2

The ruler Bhadraśravā and his intimate associates utter the following prayer: We offer our respectful obeisances unto the Supreme Personality of Godhead, the reservoir of all religious principles, who cleanses the heart of the conditioned soul in this material world. Again and again we offer our respectful obeisances unto Him.

Purport:

Foolish materialistic persons do not know how they are being controlled and punished at every step by the laws of nature. They think they are very happy in the conditioned state of material life, not knowing the purpose of repeated birth, death, old age and disease. Therefore in Bhagavad-gītā (7.15) Lord Kṛṣṇa describes such materialistic persons as mūḍhas (rascals): na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ. 

These mūḍhas do not know that if they want to purify themselves, they must worship Lord Vāsudeva (Kṛṣṇa) by performing penances and austerities. This purification is the aim of human life. 

PoʻĺThis life is not meant for blind indulgence in sense gratification. In the human form, the living being must engage himself in Kṛṣṇa consciousness to purify his existence: tapo divyaṁ putrakā yena sattvaṁ śuddhyet. This is the instruction of King Ṛṣabhadeva to His sons. 

In the human form of life, one must undergo all kinds of austerities to purify his existence. Yasmād brahma-saukhyaṁ tv anantam. We are all seeking happiness, but because of our ignorance and foolishness, we cannot know what unobstructed happiness really is. Unobstructed happiness is called brahma-saukhya, spiritual happiness. 

Although we may get some so-called happiness in this material world, that happiness is temporary. The foolish materialists cannot understand this. Therefore Prahlāda Mahārāja points out, māyā-sukhāya bharam udvahato vimūḍhān: merely for temporary materialistic happiness, these rascals are making huge arrangements, and thus they are baffled life after life.

Text 3

Alas! How wonderful it is that the foolish materialist does not heed the great danger of impending death! He knows that death will surely come, yet he is nevertheless callous and neglectful. 

If his father dies, he wants to enjoy his father’s property, and if his son dies, he wants to enjoy his son’s possessions as well. In either case, he heedlessly tries to enjoy material happiness with the acquired money.

Purport:

Material happiness means to have good facilities for eating, sleeping, sexual intercourse and defense. Within this world, the materialistic person lives only for these four principles of sense gratification, not caring for the impending danger of death. 

After his father’s death, a son tries to inherit his money and use it for sense gratification. Similarly, one whose son dies tries to enjoy the possessions of his son. 

Sometimes the father of a dead son even enjoys his son’s widow. Materialistic persons behave in this way. Thus Śukadeva Gosvāmī says, 

“How wonderful are these pastimes of material happiness transacted by the will of the Supreme Personality of Godhead!” 

In other words, materialistic persons want to commit all kinds of sinful activities, but without the sanction of the Supreme Personality of Godhead, no one can do anything. Why does the Supreme Personality of Godhead permit sinful activities? 

The Supreme Lord does not want any living being to act sinfully, and He begs him through his good conscience to refrain from sin. But when someone insists upon acting sinfully, the Supreme Lord gives him the sanction to act at his own risk (mattaḥ smṛtir jñānam apohanaṁ ca). 

No one can do anything without the sanction of the Lord, but He is so kind that when the conditioned soul persists in doing something, the Lord permits the individual soul to act at his own risk. According to Śrīla Viśvanātha Cakravartī Ṭhākura, sons always outlive their fathers in other planetary systems and other lands in this universe, especially on Svargaloka. 

However, on this planet earth a son often dies before his father, and the materialistic father is pleased to enjoy the possessions of his son. Neither the father nor the son can see the reality — that both of them are awaiting death. When death comes, however, all their plans for material enjoyment are finished.

Text 4

O unborn one, learned Vedic scholars who are advanced in spiritual knowledge certainly know that this material world is perishable, as do other logicians and philosophers. In trance they realize the factual position of this world, and they preach the truth as well. 

Yet even they are sometimes bewildered by Your illusory energy. This is quite Your own wonderful pastime. Therefore, I can understand that Your illusory energy is very wonderful, and I offer my respectful obeisances unto You.

Purport:

Not only does the illusory energy of the Supreme Personality of Godhead act on the conditioned soul within this material world, but sometimes it also acts on the most advanced learned scholars, who factually know the constitutional position of this material world through realization. 

As soon as someone thinks, “I am this material body (ahaṁ mameti) and everything in relationship with this material body is mine,” he is in illusion (moha). This illusion caused by the material energy acts especially on the conditioned souls, but it sometimes also acts on liberated souls as well. A liberated soul is a person who has sufficient knowledge of this material world and is therefore unattached to the bodily conception of life. 

But because of association with the modes of material nature for a very long time, even liberated souls sometimes become captivated by the illusory energy due to inattentiveness in the transcendental position. Therefore Lord Kṛṣṇa says in Bhagavad-gītā (7.14), mām eva ye prapadyante māyām etāṁ taranti te: 

“Only those who surrender unto Me can overcome the influence of the material energy.” 

Therefore no one should think of himself as a liberated person immune to the influence of māyā. Everyone should very cautiously execute devotional service by rigidly following regulative principles. Thus he will remain fixed at the lotus feet of the Lord. Otherwise, a little inattention will create havoc. 

We have already seen an example of this in the case of Mahārāja Bharata. Mahārāja Bharata was undoubtedly a great devotee, but because he turned his attention slightly toward a small deer, he had to suffer two more births, one as a deer and another as the brāhmaṇa Jaḍa Bharata. Afterward he was liberated and went back home, back to Godhead.

Text 5

O Lord, although You are completely detached from the creation, maintenance and annihilation of this material world and are not directly affected by these activities, they are all attributed to You. We do not wonder at this, for Your inconceivable energies perfectly qualify You to be the cause of all causes. 

You are the active principle in everything, although You are separate from everything. Thus we can realize that everything is happening because of Your inconceivable energy.

Text 6

At the end of the millennium, ignorance personified assumed the form of a demon, stole all the Vedas and took them down to the planet of Rasātala. The Supreme Lord, however, in His form of Hayagrīva retrieved the Vedas and returned them to Lord Brahmā when he begged for them. I offer my respectful obeisances unto the Supreme Lord, whose determination never fails.

Purport:

Although Vedic knowledge is imperishable, within this material world it is sometimes manifest and sometimes not. When the people of this material world become too absorbed in ignorance, the Vedic knowledge disappears. 

Lord Hayagrīva or Lord Matsya, however, always protects the Vedic knowledge, and in due course of time it is again distributed through the medium of Lord Brahmā. 

Brahmā is the trustworthy representative of the Supreme Lord. Therefore when he again asked for the treasure of Vedic knowledge, the Lord fulfilled his desire.

Text 7

Śukadeva Gosvāmī continued: My dear King, Lord Nṛsiṁhadeva resides in the tract of land known as Hari-varṣa. In the Seventh Canto of Śrīmad-Bhāgavatam, I shall describe to you how Prahlāda Mahārāja caused the Lord to assume the form of Nṛsiṁhadeva. 

Prahlāda Mahārāja, the topmost devotee of the Lord, is a reservoir of all the good qualities of great personalities. His character and activities have delivered all the fallen members of his demoniac family. 

Lord Nṛsiṁhadeva is very dear to this exalted personality. Thus Prahlāda Mahārāja, along with his servants and all the denizens of Hari-varṣa, worships Lord Nṛsiṁhadeva by chanting the following mantra.

Purport:

Jayadeva Gosvāmī’s ten prayers worshiping the incarnations of Lord Kṛṣṇa (Keśava) contain His name in every stanza. For example, keśava dhṛta-nara-hari-rūpa jaya jagad-īśa hare, keśava dhṛta-mīna-śarīra jaya jagad-īśa hare, and keśava dhṛta-vāmana-rūpa jaya jagad-īśa hare. 

The word jagad-īśa refers to the proprietor of all the universes. His original form is the two-handed form of Lord Kṛṣṇa, standing with a flute in His hands and engaged in tending the cows. As stated in Brahma-saṁhitā:

cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-

lakṣāvṛteṣu surabhīr abhipālayantam

lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

“I worship Govinda, the primeval Lord, the first progenitor, who is tending the cows, yielding all desires, in abodes built with spiritual gems and surrounded by millions of purpose trees. He is always served with great reverence and affection by hundreds and thousands of goddesses of fortune.” 

From this verse we learn that Govinda, or Kṛṣṇa, is the ādi-puruṣa (the original person). The Lord has innumerable incarnations, exactly like the innumerable waves of a flowing river, but the original form is Kṛṣṇa, or Keśava.

Śukadeva Gosvāmī refers to Nṛsiṁhadeva because of Prahlāda Mahārāja. Prahlāda Mahārāja was put into great distress by his powerful father, the demon Hiraṇyakaśipu. Apparently helpless before him, Prahlāda Mahārāja called on the Lord, who immediately assumed the gigantic form of Nṛsiṁhadeva, half-lion and half-man, to kill the gigantic demon. 

Although Kṛṣṇa is the original person, one without a second, He assumes different forms just to satisfy His devotees or to execute a specific purpose. Therefore Jayadeva Gosvāmī always repeats the name of Keśava, the original Personality of Godhead, in his prayers describing the Lord’s different incarnations for different purposes.

Text 8

I offer my respectful obeisances unto Lord Nṛsiṁhadeva, the source of all power. O my Lord who possess nails and teeth just like thunderbolts, kindly vanquish our demonlike desires for fruitive activity in this material world. Please appear in our hearts and drive away our ignorance so that by Your mercy we may become fearless in the struggle for existence in this material world.

Purport:

In Śrīmad-Bhāgavatam (4.22.39) Sanat-kumāra speaks the following words to Mahārāja Pṛthu:

yat-pāda-paṅkaja-palāśa-vilāsa-bhaktyā

karmāśayaṁ grathitam udgrathayanti santaḥ

tadvan na rikta-matayo yatayo ’pi ruddha-

srotogaṇās tam araṇaṁ bhaja vāsudevam

“Devotees always engaged in the service of the toes of the Lord’s lotus feet can very easily become free from hard-knotted desires for fruitive activities. Because this is very difficult, the nondevotees — the jñānīs and yogīs — cannot stop the waves of sense gratification, although they try to do so. Therefore you are advised to engage in the devotional service of Kṛṣṇa, the son of Vasudeva.”

Every living being within this material world has a strong desire to enjoy matter to his fullest satisfaction. For this purpose, the conditioned soul must accept one body after another, and thus his strongly fixed fruitive desires continue. One cannot stop the repetition of birth and death without being completely desireless. Therefore Śrīla Rūpa Gosvāmī describes pure bhakti (devotional service) as follows:

anyābhilāṣitā-śūnyaṁ

jñāna-karmādy-anāvṛtam

ānukūlyena kṛṣṇānu-

śīlanaṁ bhaktir uttamā

“One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service.” 

Unless one is completely freed of all material desires, which are caused by the dense darkness of ignorance, one cannot fully engage in the devotional service of the Lord. Therefore we should always offer our prayers to Lord Nṛsiṁhadeva, who killed Hiraṇyakaśipu, the personification of material desire. Hiraṇya means “gold,” and kaśipu means “a soft cushion or bed.” 

Materialistic persons always desire to make the body comfortable, and for this they require huge amounts of gold. Thus Hiraṇyakaśipu was the perfect representative of materialistic life. 

He was therefore the cause of great disturbance to the topmost devotee, Prahlāda Mahārāja, until Lord Nṛsiṁhadeva killed him. Any devotee aspiring to be free of material desires should offer his respectful prayers to Nṛsiṁhadeva as Prahlāda Mahārāja did in this verse.

Text 9

May there be good fortune throughout the universe, and may all envious persons be pacified. May all living entities become calm by practicing bhakti-yoga, for by accepting devotional service they will think of each other’s welfare. Therefore let us all engage in the service of the supreme transcendence, Lord Śrī Kṛṣṇa, and always remain absorbed in thought of Him.

Purport:

The following verse describes a Vaiṣṇava:

vāñchā-kalpa-tarubhyaś ca

kṛpā-sindhubhya eva ca

patitānāṁ pāvanebhyo

vaiṣṇavebhyo namo namaḥ

Just like a desire tree, a Vaiṣṇava can fulfill all the desires of anyone who takes shelter of his lotus feet. Prahlāda Mahārāja is a typical Vaiṣṇava. He prays not for himself but for all living entities — the gentle, the envious and the mischievous. 

He always thought of the welfare of mischievous persons like his father, Hiraṇyakaśipu. Prahlāda Mahārāja did not ask for anything for himself; rather, he prayed for the Lord to excuse his demoniac father. 

This is the attitude of a Vaiṣṇava, who always thinks of the welfare of the entire universe. Śrīmad-Bhāgavatam and bhāgavata-dharma are meant for persons who are completely free of envy (parama-nirmatsarāṇām). Therefore Prahlāda Mahārāja prays in this verse, khalaḥ prasīdatām: 

“May all the envious persons be pacified.” 

The material world is full of envious persons, but if one frees himself of envy, he becomes liberal in his social dealings and can think of others’ welfare. 

Anyone who takes up Kṛṣṇa consciousness and engages himself completely in the service of the Lord cleanses his mind of all envy (manaś ca bhadraṁ bhajatād adhokṣaje). Therefore we should pray to Lord Nṛsiṁhadeva to sit in our hearts. We should pray, bahir nṛsiṁho hṛdaye nṛsiṁhaḥ:

“Let Lord Nṛsiṁhadeva sit in the core of my heart, killing all my bad propensities. Let my mind become clean so that I may peacefully worship the Lord and bring peace to the entire world.”

Śrīla Viśvanātha Cakravartī Ṭhākura has given us a very fine purport in this regard. Whenever one offers a prayer to the Supreme Personality of Godhead, one always requests some benediction from Him. Even pure (niṣkāma) devotees pray for some benediction, as instructed by Lord Śrī Caitanya Mahāprabhu in His Śikṣāṣṭaka:

ayi nanda-tanuja kiṅkaraṁ

patitaṁ māṁ viṣame bhavāmbudhau

kṛpayā tava pāda-paṅkaja-

sthita-dhūlī-sadṛśaṁ vicintaya

“O son of Mahārāja Nanda [Kṛṣṇa], I am Your eternal servitor, yet somehow or other I have fallen into the ocean of birth and death. Please pick Me up from the ocean of death and place Me as one of the atoms at Your lotus feet.” 

In another prayer Lord Caitanya says, mama janmani janmanīśvare bhavatād bhaktir ahaitukī tvayi: 

“Life after life, kindly let Me have unalloyed love and devotion at Your Lordship’s lotus feet.” 

When Prahlāda Mahārāja chants oṁ namo bhagavate narasiṁhāya, he prays for a benediction from the Lord, but because he is also an exalted Vaiṣṇava, he wants nothing for his personal sense gratification. The first desire expressed in his prayer is svasty astu viśvasya: 

“Let there be good fortune throughout the entire universe.” 

Prahlāda Mahārāja thus requested the Lord to be merciful to everyone, including his father, a most envious person. 

According to Cāṇakya Paṇḍita, there are two kinds of envious living entities: one is a snake, and the other is the man like Hiraṇyakaśipu, who is by nature envious of everyone, even of his father or son. Hiraṇyakaśipu was envious of his little son Prahlāda, but Prahlāda Mahārāja asked a benediction for the benefit of his father. 

Hiraṇyakaśipu was very envious of devotees, but Prahlāda wished that his father and other demons like him would give up their envious nature by the grace of the Lord and stop harassing the devotees (khalaḥ prasīdatām). 

The difficulty is that the khala (envious living entity) is rarely pacified. One kind of khala, the snake, can be pacified simply by mantras or by the action of a particular herb (mantrauṣadhi-vaśaḥ sarpaḥ khalakena nivāryate). 

An envious person, however, cannot be pacified by any means. Therefore Prahlāda Mahārāja prays that all envious persons may undergo a change of heart and think of the welfare of others. If the Kṛṣṇa consciousness movement spreads all over the world, and if by the grace of Kṛṣṇa everyone accepts it, the thinking of envious people will change. Everyone will think of the welfare of others. 

Therefore Prahlāda Mahārāja prays, śivaṁ mitho dhiyā. In material activities, everyone is envious of others, but in Kṛṣṇa consciousness, no one is envious of anyone else; everyone thinks of the welfare of others. Therefore Prahlāda Mahārāja prays that everyone’s mind may become gentle by being fixed at the lotus feet of Kṛṣṇa (bhajatād adhokṣaje). 

As indicated elsewhere in Śrīmad Bhāgavatam (sa vai manaḥ kṛṣṇa-padāravindayoḥ) and as advised by Lord Kṛṣṇa in Bhagavad-gītā (18.65), man-manā bhava mad-bhaktaḥ, one should constantly think of the lotus feet of Lord Kṛṣṇa. Then one’s mind will certainly be cleansed (ceto darpaṇa mārjanam). 

Materialists always think of sense gratification, but Prahlāda Mahārāja prays that the Lord’s mercy will change their minds and they will stop thinking of sense gratification. If they think of Kṛṣṇa always, everything will be all right. Some people argue that if everyone thought of Kṛṣṇa in that way, the whole universe would be vacated because everyone would go back home, back to Godhead. 

However, Śrīla Viśvanātha Cakravartī Ṭhākura says that this is impossible because the living entities are innumerable. If one set of living entities is actually delivered by the Kṛṣṇa consciousness movement, another set will fill the entire universe.

Text 10

My dear Lord, we pray that we may never feel attraction for the prison of family life, consisting of home, wife, children, friends, bank balance, relatives and so on. If we do have some attachment, let it be for devotees, whose only dear friend is Kṛṣṇa. 

A person who is actually self-realized and who has controlled his mind is perfectly satisfied with the bare necessities of life. He does not try to gratify his senses. Such a person quickly advances in Kṛṣṇa consciousness, whereas others, who are too attached to material things, find advancement very difficult.

Purport:

When Śrī Kṛṣṇa Caitanya Mahāprabhu was requested to explain the duty of a Vaiṣṇava, a Kṛṣṇa conscious person, He immediately said, asat-saṅga-tyāga-ei vaiṣṇava-ācāra. The first business of a Vaiṣṇava is to give up the association of persons who are not devotees of Kṛṣṇa and who are too attached to material things — wife, children, bank balance and so on. 

Prahlāda Mahārāja also prays to the Personality of Godhead that he may avoid the association of nondevotees attached to the materialistic way of life. If he must be attached to someone, he prays to be attached only to a devotee.

A devotee is not interested in unnecessarily increasing the demands of the senses for gratification. Of course, as long as one is in this material world, one must have a material body, and it must be maintained for executing devotional service. The body can be maintained very easily by eating kṛṣṇa-prasāda. As Kṛṣṇa says in Bhagavad-gītā (9.26):

patraṁ puṣpaṁ phalaṁ toyaṁ

yo me bhaktyā prayacchati

tad ahaṁ bhakty-upahṛtam

aśnāmi prayatātmanaḥ

“If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it.” Why should the menu be unnecessarily increased for the satisfaction of the tongue? 

Devotees should eat as simply as possible. Otherwise, attachment for material things will gradually increase, and the senses, being very strong, will soon require more and more material enjoyment. Then the real business of life — to advance in Kṛṣṇa consciousness — will stop.

Text 11

By associating with persons for whom the Supreme Personality of Godhead, Mukunda, is the all in all, one can hear of His powerful activities and soon come to understand them. The activities of Mukunda are so potent that simply by hearing of them one immediately associates with the Lord. 

For a person who constantly and very eagerly hears narrations of the Lord’s powerful activities, the Absolute Truth, the Personality of Godhead in the form of sound vibrations, enters within his heart and cleanses it of all contamination. 

On the other hand, although bathing in the Ganges diminishes bodily contaminations and infections, this process and the process of visiting holy places can cleanse the heart only after a long time. Therefore who is the sane man who will not associate with devotees to quickly perfect his life?

Purport:

Bathing in the Ganges can certainly cure one of many infectious diseases, but it cannot cleanse one’s materially attached mind, which creates all kinds of contaminations in material existence. However, one who directly associates with the Supreme Lord by hearing of His activities cleanses the dirt from his mind and very soon comes to Kṛṣṇa consciousness. Sūta Gosvāmī confirms this in Śrīmad-Bhāgavatam (1.2.17):

śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ

puṇya-śravaṇa-kīrtanaḥ

hṛdy antaḥ-stho hy abhadrāṇi

vidhunoti suhṛt-satām

The Supreme Lord within everyone’s heart becomes very pleased when a person hears narrations of His activities, and He personally cleanses the dirt from the mind of the listener. Hṛdy antaḥ-stho hy abhadrāṇi vidhunoti: He washes off all dirt from the mind. 

Material existence is caused by dirty things within the mind. If one can cleanse his mind, he immediately comes to his original position of Kṛṣṇa consciousness, and thus his life becomes successful. Therefore all the great saints in the devotional line very strongly recommend the process of hearing. 

Śrī Caitanya Mahāprabhu introduced the congregational chanting of the Hare Kṛṣṇa mantra to give everyone a chance to hear Kṛṣṇa’s holy name, for simply by hearing Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, one becomes purified (ceto-darpaṇa-mārjanam). Therefore our Kṛṣṇa consciousness movement is chiefly engaged in chanting the Hare Kṛṣṇa mantra all over the world.

After one’s mind becomes cleansed by chanting Hare Kṛṣṇa, one gradually comes to the platform of Kṛṣṇa consciousness and then reads books like Bhagavad-gītā, Śrīmad-Bhāgavatam, Caitanya-caritāmṛta and The Nectar of Devotion. In this way, one becomes more and more purified of material contamination. As stated in Śrīmad-Bhāgavatam (1.2.18):

naṣṭa-prāyeṣv abhadreṣu

nityaṁ bhāgavata-sevayā

bhagavaty uttama-śloke

bhaktir bhavati naiṣṭhikī

“By regularly hearing the Bhāgavatam and rendering service unto the pure devotee, all that is troublesome to the heart is practically destroyed, and loving service unto the glorious Lord, who is praised with transcendental songs, is established as an irrevocable fact.” 

In this way, simply by hearing of the powerful activities of the Lord, the devotee’s heart becomes almost completely cleansed of material contamination, and thus his original position as an eternal servant who is part and parcel of the Lord becomes manifest. 

While the devotee engages in devotional service, the passionate and ignorant modes of material nature are gradually vanquished, and then he acts only in the mode of goodness. At that time he becomes happy and gradually advances in Kṛṣṇa consciousness.

All the great ācāryas strongly recommend that people be given a chance to hear about the Supreme Lord. Then success is assured. The more we cleanse the dirt of material attachment from our hearts, the more we will be attracted by Kṛṣṇa’s name, form, qualities, paraphernalia and activities. This is the sum and substance of the Kṛṣṇa consciousness movement.

Text 12

All the demigods and their exalted qualities, such as religion, knowledge and renunciation, become manifest in the body of one who has developed unalloyed devotion for the Supreme Personality of Godhead, Vāsudeva. 

On the other hand, a person devoid of devotional service and engaged in material activities has no good qualities. Even if he is adept at the practice of mystic yoga or the honest endeavor of maintaining his family and relatives, he must be driven by his own mental speculations and must engage in the service of the Lord’s external energy. How can there be any good qualities in such a man?

Purport:

As explained in the next verse, Kṛṣṇa is the original source of all living entities. This is confirmed in Bhagavad-gītā (15.7), wherein Kṛṣṇa says:

mamaivāṁśo jīva-loke

jīva-bhūtaḥ sanātanaḥ

manaḥ ṣaṣṭhānīndriyāṇi

prakṛti-sthāni karṣati

“The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.” 

All living entities are part and parcel of Kṛṣṇa, and therefore when they revive their original Kṛṣṇa consciousness, they possess all the good qualities of Kṛṣṇa in a small quantity. When one engages himself in the nine processes of devotional service (śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam/ arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam), one’s heart becomes purified, and he immediately understands his relationship with Kṛṣṇa. He then revives his original quality of Kṛṣṇa consciousness.

In the Ādi-līlā of Caitanya-caritāmṛta, Chapter Eight, there is a description of some of the qualities of devotees. For example, Śrī Paṇḍita Haridāsa is described as being very well-behaved, tolerant, peaceful, magnanimous and grave. In addition, he spoke very sweetly, his endeavors were very pleasing, he was always patient, he respected everyone, he always worked for everyone’s benefit, his mind was free of duplicity, and he was completely devoid of all malicious activities. 

These are all originally qualities of Kṛṣṇa, and when one becomes a devotee they automatically become manifest. Śrī Kṛṣṇadāsa Kavirāja, the author of Caitanya-caritāmṛta, says that all good qualities become manifest in the body of a Vaiṣṇava and that only by the presence of these good qualities can one distinguish a Vaiṣṇava from a non-Vaiṣṇava. 

Kṛṣṇadāsa Kavirāja lists the following twenty-six good qualities of a Vaiṣṇava: 

(1) He is very kind to everyone. 

(2) He does not make anyone his enemy. 

(3) He is truthful. 

(4) He is equal to everyone. (5) No one can find any fault in him.

 (6) He is magnanimous. 

(7) He is mild. 

(8) He is always clean. 

(9) He is without possessions. 

(10) He works for everyone’s benefit. 

(11) He is very peaceful. 

(12) He is always surrendered to Kṛṣṇa. 

(13) He has no material desires. 

(14) He is very meek. 

(15) He is steady. 

(16) He controls his senses. (17) He does not eat more than required. 

(18) He is not influenced by the Lord’s illusory energy. 

(19) He offers respect to everyone. 

(20) He does not desire any respect for himself. 

(21) He is very grave. 

(22) He is merciful. 

(23) He is friendly. 

(24) He is poetic. 

(25) He is expert. 

(26) He is silent.

Text 13

Just as aquatics always desire to remain in the vast mass of water, all conditioned living entities naturally desire to remain in the vast existence of the Supreme Lord. Therefore if someone very great by material calculations fails to take shelter of the Supreme Soul but instead becomes attached to material household life, his greatness is like that of a young, low-class couple. One who is too attached to material life loses all good spiritual qualities.

Purport:

Although crocodiles are very fierce animals, they are powerless when they venture out of the water onto land. When they are out of the water, they cannot exhibit their original power. Similarly, the all-pervading Supersoul, Paramātmā, is the source of all living entities, and all living entities are part and parcel of Him. 

When the living entity remains in contact with the all-pervading Vāsudeva, the Personality of Godhead, he manifests his spiritual power, exactly as the crocodile exhibits its strength in the water. 

In other words, the greatness of the living entity can be perceived when he is in the spiritual world, engaged in spiritual activities. Many householders, although well-educated in the knowledge of the Vedas, become attached to family life. 

They are compared herein to crocodiles out of water, for they are devoid of all spiritual strength. Their greatness is like that of a young husband and wife who, though uneducated, praise one another and become attracted to their own temporary beauty. This kind of greatness is appreciated only by low-class men with no qualifications.

Everyone should therefore seek the shelter of the Supreme Soul, the source of all living entities. No one should waste his time in the so-called happiness of materialistic household life. 

In the Vedic civilization, this type of crippled life is allowed only until one’s fiftieth year, when one must give up family life and enter either the order of vānaprastha (independent retired life for cultivation of spiritual knowledge) or sannyāsa (the renounced order, in which one completely takes shelter of the Supreme Personality of Godhead).

Text 14

Therefore, O demons, give up the so-called happiness of family life and simply take shelter of the lotus feet of Lord Nṛsiṁhadeva, which are the actual shelter of fearlessness. Entanglement in family life is the root cause of material attachment, indefatigable desires, moroseness, anger, despair, fear and the desire for false prestige, all of which result in the repetition of birth and death.

Text 15

Therefore, O demons, give up the so-called happiness of family life and simply take shelter of the lotus feet of Lord Nṛsiṁhadeva, which are the actual shelter of fearlessness. Entanglement in family life is the root cause of material attachment, indefatigable desires, moroseness, anger, despair, fear and the desire for false prestige, all of which result in the repetition of birth and death.

Text 16

In Ketumāla-varṣa, Lord Kāmadeva [Pradyumna] moves very graciously. His mild smile is very beautiful, and when He increases the beauty of His face by slightly raising His eyebrows and glancing playfully, He pleases the goddess of fortune. Thus He enjoys His transcendental senses.

Text 17

Accompanied during the daytime by the sons of the Prajāpati [the predominating deities of the days] and accompanied at night by his daughters [the deities of the nights], Lakṣmīdevī worships the Lord during the period known as the Saṁvatsara in His most merciful form as Kāmadeva. Fully absorbed in devotional service, she chants the following mantras.

Purport:

The word māyāmayam used in this verse should not be understood according to the interpretations of the Māyāvādīs. Māyā means affection as well as illusion. When a mother deals with her child affectionately, she is called māyāmaya. 

In whatever form the Supreme Lord Viṣṇu appears, He is always affectionate toward His devotees. Thus the word māyāmayam is used here to mean “very affectionate toward the devotees.” 

Śrīla Jīva Gosvāmī writes in this regard that māyāmayam can also mean kṛpā-pracuram, deeply merciful. Similarly, Śrīla Vīrarāghava says, māyā-pracuranātmīya-saṅkalpena parigṛhītam ity arthaḥ jñāna-paryāyo ’tra māyā-śabdaḥ: when one is very affectionate due to an intimate relationship, one is described as māyāmaya. 

Śrīla Viśvanātha Cakravartī Ṭhākura explains māyāmayam by dividing it into the words māyā and āmayam. He explains these words to indicate that because the living entity is covered by the disease of illusion, the Lord is always eager to deliver His devotee from the clutches of māyā and cure him of the disease caused by the illusory energy.

Text 18

Let me offer my respectful obeisances unto the Supreme Personality of Godhead, Lord Hṛṣīkeśa, the controller of all my senses and the origin of everything. As the supreme master of all bodily, mental and intellectual activities, He is the only enjoyer of their results. The five sense objects and eleven senses, including the mind, are His partial manifestations. 

He supplies all the necessities of life, which are His energy and thus nondifferent from Him, and He is the cause of everyone’s bodily and mental prowess, which is also nondifferent from Him. 

Indeed, He is the husband and provider of necessities for all living entities. The purpose of all the Vedas is to worship Him. Therefore let us all offer Him our respectful obeisances. May He always be favorable toward us in this life and the next.

Purport:

In this verse the word māyāmaya is further explained in regard to how the Lord expands His mercy in different ways. Parāsya śaktir vividhaiva śrūyate: the energies of the Supreme Lord are understood in different ways. 

In this verse He is described as the original source of everything, even our body, senses, mind, activities, prowess, bodily strength, mental strength and determination for securing the necessities of life. 

Indeed, the Lord’s energies can be perceived in everything. As stated in Bhagavad-gītā (7.8), raso ’ham apsu kaunteya: the taste of water is also Kṛṣṇa. Kṛṣṇa is the active principle of everything we need for our maintenance.

This verse offering respectful obeisances unto the Lord was composed by Ramā, the goddess of fortune, and is full of spiritual power. Under the guidance of a spiritual master, everyone should chant this mantra and thus become a complete and perfect devotee of the Lord. 

One may chant this mantra for complete liberation from material bondage, and after liberation one may continue to chant it while worshiping the Supreme Lord in Vaikuṇṭhaloka. All mantras, of course, are meant for this life and the next life, as Kṛṣṇa Himself confirms in Bhagavad-gītā (9.14):

satataṁ kīrtayanto māṁ

yatantaś ca dṛḍha-vratāḥ

namasyantaś ca māṁ bhaktyā

nitya-yuktā upāsate

“Always chanting My glories, endeavoring with great determination, bowing down before Me, the great souls perpetually worship Me with devotion.” A devotee who both in this life and the next chants the mahā-mantra, or any mantra, is called nitya-yuktopāsaka.

Text 19

My dear Lord, You are certainly the fully independent master of all the senses. Therefore all women who worship You by strictly observing vows because they wish to acquire a husband to satisfy their senses are surely under illusion. 

They do not know that such a husband cannot actually give protection to them or their children. Nor can he protect their wealth or duration of life, for he himself is dependent on time, fruitive results and the modes of nature, which are all subordinate to You.

Purport:

In this verse, Lakṣmīdevī (Ramā) shows compassion toward women who worship the Lord for the benediction of possessing a good husband. Although such women desire to be happy with children, wealth, a long duration of life and everything dear to them, they cannot possibly do so. 

In the material world, a so-called husband is dependent on the control of the Supreme Personality of Godhead. There are many examples of a woman whose husband, being dependent on the result of his own fruitive actions, cannot maintain his wife, her children, her wealth or her duration of life. 

Therefore, factually the only real husband of all women is Kṛṣṇa, the supreme husband. Because the gopīs were liberated souls, they understood this fact. Therefore they rejected their material husbands and accepted Kṛṣṇa as their real husband. 

Kṛṣṇa is the real husband not only of the gopīs, but of every living entity. Everyone should perfectly understand that Kṛṣṇa is the real husband of all living entities, who are described in the Bhagavad-gītā as prakṛti (female), not puruṣa (male). In Bhagavad-gītā (10.12), only Kṛṣṇa is addressed as puruṣa:

paraṁ brahma paraṁ dhāma

pavitraṁ paramaṁ bhavān

puruṣaṁ śāśvataṁ divyam

ādi-devam ajaṁ vibhum

“You are the Supreme Brahman, the ultimate, the supreme abode and purifier, the Absolute Truth and the eternal divine person. You are the primal God, transcendental and original, and You are the unborn and all-pervading beauty.”

Kṛṣṇa is the original puruṣa, and the living entities are prakṛti. Thus Kṛṣṇa is the enjoyer, and all living entities are meant to be enjoyed by Him. Therefore any woman who seeks a material husband for her protection, or any man who desires to become the husband of a woman, is under illusion. 

To become a husband means to maintain a wife and children nicely by supplying wealth and security. However, a material husband cannot possibly do this, for he is dependent on his karma. Karmaṇā-daiva-netreṇa: his circumstances are determined by his past fruitive activities. 

Therefore if one proudly thinks he can protect his wife, he is under illusion. Kṛṣṇa is the only husband, and therefore the relationship between a husband and wife in this material world cannot be absolute. 

Because we have the desire to marry, Kṛṣṇa mercifully allows the so-called husband to possess a wife, and the wife to possess a so-called husband, for mutual satisfaction. In the Īśopaniṣad it is said, tena tyaktena bhuñjīthā: the Lord provides everyone with his quota. Actually, however, every living entity is prakṛti, or female, and Kṛṣṇa is the only husband.

ekale īśvara kṛṣṇa, āra saba bhṛtya

yāre yaiche nācāya, se taiche kare nṛtya

(Cc. Ādi 5.142)

Kṛṣṇa is the original master or husband of everyone, and all other living entities, having taken the form of so-called husbands, or wives, are dancing according to His desire. A so-called husband may unite with his wife for sense gratification, but his senses are conducted by Hṛṣīkeśa, the master of the senses, who is therefore the actual husband.

Text 20

He alone who is never afraid but who, on the contrary, gives complete shelter to all fearful persons can actually become a husband and protector. Therefore, my Lord, You are the only husband, and no one else can claim this position. 

If You were not the only husband, You would be afraid of others. Therefore persons learned in all Vedic literature accept only Your Lordship as everyone’s master, and they think no one else a better husband and protector than You.

Purport:

Here the meaning of husband or guardian is clearly explained. People want to become a husband, a guardian, a governor or a political leader without knowing the actual meaning of such a superior position. 

There are many people all over the world — indeed, throughout the universe — who claim for some time that they are husbands, political leaders or guardians, but in due course of time the Supreme Lord desires their removal from their posts, and their careers are immediately finished. 

Therefore those who are actually learned and advanced in spiritual life do not accept any leader, husband or maintainer other than the Supreme Personality of Godhead.

Lord Kṛṣṇa personally states in Bhagavad-gītā (18.66), ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi: “I shall deliver you from all sinful reactions.” Kṛṣṇa is not afraid of anyone. On the contrary, everyone is afraid of Kṛṣṇa. 

Therefore He can actually give protection to a subordinate living entity. Since so-called leaders or dictators are completely under the control of material nature, they can never give complete protection to others, although they claim this ability due to false prestige. 

Na te viduḥ svārtha-gatiṁ hi viṣṇum: people do not know that real advancement in life consists of accepting the Supreme Personality of Godhead as one’s master. 

Instead of deceiving themselves and others by pretending to be all-powerful, all political leaders, husbands and guardians should spread the Kṛṣṇa consciousness movement so that everyone can learn how to surrender to Kṛṣṇa, the supreme husband.

End of part 1, "The Prayers Offered to the Lord by the Residents of Jambūdvīpa."