The original Kṛṣṇa NEVER leaves Vṛndāvana.

Srila Prabhupada - "Kṛṣṇa as His original childhood form NEVER leaves Vṛndāvana, all the forms of Kṛṣṇa that appear elsewhere are His Viṣṇu-tattva expansions."(BG As It Is Ch 10 text 37)

Srila Prabhupada - "The original Lord Kṛṣṇa never leaves Goloka Vṛndāvana. All the plenary expansions are one and the same Viṣṇu-tattva, and there is no difference in Their potency." (SB Canto 3 Ch 1 Text 34)

Srila Prabhupada - "Kṛṣṇa is the original Supreme Personality of Godhead, and Baladeva (Balarama) is Kṛṣṇa's immediate expansion. Because Kṛṣṇa NEVER leaves Vṛndāvana, all the forms of Kṛṣṇa that appear elsewhere are His expansions." (BG, As It Is Ch 10 Text 37)

Kṛṣṇa’s first expansion is Balarama, and from Balarama ALL Visnu-tattva expansions originate.

When the "original" Krsna wants to enter the material creation to perform His pastimes in the Vrindavana facsimile of the spiritual world, His Visnu-tattva expansion, coming from Balarāma, performs those Kṛṣṇa pastimes or lilas.

In other words, because the original Kṛṣṇa NEVER leaves Vṛndāvana, His Visnu-tattva expansion coming from Balarāma, plays the part of the original Kṛṣṇa in the material creation that includes killing demons there.

In the original Vṛndāvana in the spiritual world, the original Kṛṣṇa does not kill demons because they do not exist there.

As said above, Krsna's first expansion is Balarāma, and from Balarama ALL Visnu-tattva expansions including Karanodakashayi Visnu (Maha-Visnu), Garbhodakashayi Visnu and Ksirodakasayi Visnu (Paramatma), originate. 

Srila Prabhupada - "Kṛṣṇa is the original Supreme Personality of Godhead, and Baladeva is Kṛṣṇa's immediate expansion. Both Lord Kṛṣṇa and Baladeva appeared as sons of Vasudeva, so both of Them may be called Vāsudeva. From another point of view, because Kṛṣṇa never leaves Vṛndāvana, all the forms of Kṛṣṇa that appear elsewhere are His expansions. Vāsudeva is Kṛṣṇa's immediate expansion, so Vāsudeva is not different from Kṛṣṇa. 

It is to be understood that the Vāsudeva referred to in this verse of Bhagavad-gītā is Baladeva, or Balarāma, because He is the original source of all incarnations and thus He is the sole source of Vāsudeva. 

The immediate expansions of the Lord are called svāṁśa (personal expansions), and there are also expansions called vibhinnāṁśa (separated expansions).

Amongst the sons of Pāṇḍu, Arjuna is famous as Dhanañjaya. He is the best of men and therefore represents Kṛṣṇa. 

Among the munis, or learned men conversant in Vedic knowledge, Vyāsa is the greatest because he explained Vedic knowledge in many different ways for the understanding of the common mass of people in this Age of Kali. 

And Vyāsa is also known as an incarnation of Kṛṣṇa; therefore Vyāsa also represents Kṛṣṇa. 

Kavis are those who are capable of thinking thoroughly on any subject matter. Among the kavis, Uśanā, Śukrācārya, was the spiritual master of the demons; he was an extremely intelligent and far-seeing politician. 

Thus Śukrācārya is another representative of the opulence of Kṛṣṇa." (BG 10.37, Purport)

Srimad Bhagavatam - "May I inquire whether Aniruddha is doing well? He is the fulfiller of all the desires of the pure devotees and has been considered from yore to be the cause of the Ṛg Veda, the creator of the mind and the fourth Plenary expansion of Viṣṇu." (SB 3.1.34, Translation)

Srila Prabhupada - "Ādi caturbhuja, the original expansions from Baladeva, are Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. 

All of Them are viṣṇu-tattvas, or nondifferent Personalities of Godhead. 

In the incarnation of Śrī Rāma, all these different expansions appeared for particular pastimes. 

Lord Rāma is the original Vāsudeva, and His brothers were 

Saṅkarṣaṇa, 

Pradyumna, 

Aniruddha. 

Aniruddha is also the cause of Mahā-Viṣṇu, from whose breathing the Ṛg Veda appeared. All this is nicely explained in the Mārkaṇḍeya Purāṇa. 

In the incarnation of Lord Kṛṣṇa, Aniruddha appeared as the son of the Lord. Lord Kṛṣṇa in Dvārakā is the Vāsudeva expansion of the original group. 

The original Lord Kṛṣṇa never leaves Goloka Vṛndāvana. 

All the plenary expansions are one and the same viṣṇu-tattva, and there is no difference in Their potency." (SB 3.1.34, Purport)

Srimad Bhagavatam - "Since that time, the city of Mathurā had been the capital of all the kings of the Yadu dynasty. The city and district of Mathurā are very intimately connected with Kṛṣṇa, for Lord Kṛṣṇa lives there eternally." (SB 10.1.28, Translation)

Srila Prabhupada - "It is understood that Mathurā City is the transcendental abode of Lord Kṛṣṇa; it is not an ordinary material city, for it is eternally connected with the Supreme Personality of Godhead. 

Vṛndāvana is within the jurisdiction of Mathurā, and it still continues to exist.

Because Mathurā and Vṛndāvana are intimately connected with Kṛṣṇa eternally, it is said that Lord Kṛṣṇa never leaves Vṛndāvana (vṛndāvanaṁ parityajya padam ekaṁ na gacchati). 

At present, the place known as Vṛndāvana, in the district of Mathurā, continues its position as a transcendental place, and certainly anyone who goes there becomes transcendentally purified. 

Navadvīpa-dhāma is also intimately connected with Vrajabhūmi." (SB 10.1.28, Purport)

Srila Prabhupada - "Krsna  explained - 'As I have already explained, I am not very much interested in family life or love between husband and wife. By nature, I am not very fond of family life, wife, children, home and opulences. 

As My devotees are always neglectful of all these worldly possessions, I am also like that. Actually, I am interested in self realization; that gives Me pleasure, and not this family life.' 

After submitting His statement, Lord Kṛṣṇa suddenly stopped.

The great authority Śukadeva Gosvāmī remarks that Kṛṣṇa almost always passed His time with Rukmiṇī, and Rukmiṇī was a bit proud to be so fortunate that Kṛṣṇa never left her even for a moment. 

Kṛṣṇa, however, does not like any of His devotees to be proud. As soon as a devotee becomes so, by some tactic He cuts down that pride. 

In this case also, Kṛṣṇa said many things which were hard for Rukmiṇī to hear. She could only conclude that although she was proud of her position, Kṛṣṇa could be separated from her at any moment.

Rukmiṇī was conscious that her husband was not an ordinary human being. 

He was the Supreme Personality of Godhead, the master of the three worlds. 

By the way He was speaking, she was afraid of being separated from the Lord, for she had never heard such harsh words from Kṛṣṇa before. 

Thus she became perplexed with fear of separation, and her heart began to palpitate. 

Without replying to a word of Kṛṣṇa's statement, she simply cried in great anxiety, as if drowning in an ocean of grief. 

She silently scratched the floor with her toenails, which reflected reddish light on the floor. 

The tears from her eyes mixed with the black cosmetic ointment from her eyelids and dropped down, washing the kuṅkuma and saffron from her breasts. 

Choked up on account of great anxiety, unable to speak even a word, she kept her head downward and remained standing just like a stick. 

Due to extremely painful fear and lamentation, she lost all her powers of reason and became weak, her body losing so much weight that the bangles on her wrists became slack. 

The cāmara with which she was serving Kṛṣṇa immediately fell from her hand. Her brain and memory became puzzled, and she lost consciousness. 

The nicely combed hair on her head scattered here and there, and she fell down straight, like a banana tree cut down by a whirlwind." (Krsna Book 60)

Srila Prabhupada -  "Śrī Īśopaniṣad points out that one who worships the demigods and attains to their material planets still remains in the darkest region of the universe. The whole universe is covered by the gigantic material elements; it is just like a coconut covered by a shell and half-filled with water. 

Since its covering is airtight, the darkness within is dense, and therefore the sun and the moon are required for illumination. Outside the universe is the vast and unlimited brahmajyoti expansion, which is filled with Vaikuṇṭhalokas. 

The biggest and highest planet in the brahmajyoti is Kṛṣṇaloka, or Goloka Vṛndāvana, where the Supreme Personality of Godhead, Śrī Kṛṣṇa Himself, resides. Lord Śrī Kṛṣṇa never leaves Kṛṣṇaloka. Although He dwells there with His eternal associates, He is omnipresent throughout the complete material and spiritual cosmic manifestations. This fact has already been explained in Mantra Four. The Lord is present everywhere, just like the sun, yet He is situated in one place, just as the sun is situated in its own undeviating orbit. 

The problems of life cannot be solved simply by going to the moon planet or to some other planet above or below it. Therefore Śrī Īśopaniṣad advises us not to bother with any destination within this dark material universe, but to try to get out of it and reach the effulgent kingdom of God. 

There are many pseudo worshipers who become religionists only for the sake of name and fame. 

Such pseudo religionists do not wish to get out of this universe and reach the spiritual sky. 

They only want to maintain the status quo in the material world under the garb of worshiping the Lord. 

The atheists and impersonalists lead such foolish pseudo religionists into the darkest regions by preaching the cult of atheism. 

The atheist directly denies the existence of the Supreme Personality of Godhead, and the impersonalists support the atheists by stressing the impersonal aspect of the Supreme Lord." (Sri Isopanisad 12, Purport)

Srila Prabhupada - "Thus the Lord is always engaged in transcendental loving activities with His spiritual associates in the various relationships of śānta

(neutrality), dāsya (servitorship), sakhya (friendship), vātsalya (parental affection) mādhurya (conjugal love).

Since it is said that Lord Kṛṣṇa never leaves Vṛndāvana-dhāma, one may ask how He manages the affairs of the creation. 

This is answered in the Bhagavad-gītā (13.14-18)-

"The Lord pervades the entire material creation by His plenary part known as the Paramātmā, or Supersoul. Although the Lord personally has nothing to do with material creation, maintenance and destruction, He causes all these things to be done by His plenary expansion, the Paramātmā." 

Every living entity is known as ātmā, soul, and the principal ātmā who controls them all is Paramātmā, the Supersoul. This system of God realization is a great science. 

The materialistic sāṅkhya-yogīs can only analyze and meditate on the twenty-four factors of the material creation, for they have very little information of the puruṣa, the Lord. 

And the impersonal transcendentalists are simply bewildered by the glaring effulgence of the brahmajyoti. 

If one wants to see the Absolute Truth in full, one has to penetrate beyond the twenty-four material elements and the glaring effulgence as well. 

Śrī Īśopaniṣad points toward this direction, praying for the removal of the hiraṇmaya-pātra, the dazzling covering of the Lord.

Unless this covering is removed so one can perceive the real face of the Personality of Godhead, factual realization of the Absolute Truth can never be achieved." (Sri Isopanisad 15, Purport)

Srila Prabhupada - "There is no second book in the whole world which contains so full of knowledge. So jñāna. And vairāgya also. In spite of all the property of Kṛṣṇa, Kṛṣṇa doesn't care for this material world. He is busy in the spiritual world. 

Rādhā-mādhava kuñja-bihārī. He's busy in Vṛndāvana. He has many servants. 

Just like big men has got many secretaries, servants, they look after, similarly, in this material world. His representatives—Brahmā, Viṣṇu, Maheśvara—they are managing the affairs of this whole universe. 

But He's enjoying in Vṛndāvana. Jaya rādhā-mādhava kuñja-bihārī. He has no concern. He doesn't care what is happening here. But also it does not mean that He doesn't care, but He has no anxiety how the things are being managed. 

When it is mismanaged, then sometimes Kṛṣṇa comes in His Vāsudeva (Visnu-tattva) form. Not the original Kṛṣṇa. Original Kṛṣṇa never leaves Vṛndāvana. Padam ekaṁ na gacchati. He's always in His abode.

cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-

lakṣāvṛteṣu surabhīr abhipālayantam

lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi. (Bs. 5.29)

He is very much adhered to His cows. Surabhīr abhipālayantam. And He's surrounded by hundreds and thousands of goddesses of fortune, these gopīs. He is surrounded. Lakṣmī sahasra śata sambhrama sevyamānam (Bs. 5.29). 

We are praying for the goddess of fortune to have some favor, but in the spiritual world, Kṛṣṇa is served by hundreds and thousands of goddess of fortune. This is Kṛṣṇa's position." (Lecture on BG, Ch 2 text 1 - Ahmedabad, Dec 7, 1972)

Srila Prabhupada  - "From another point of view, because Kṛṣṇa never leaves Vṛndāvana, all the forms of Kṛṣṇa that appear elsewhere are His expansions."(BG, As It Is Ch 10 text 37)

Srila Prabhupada - "Kṛṣṇa is the original Supreme Personality of Godhead, and Baladeva is Kṛṣṇa's immediate expansion. Both Lord Kṛṣṇa and Baladeva appeared as sons of Vasudeva, so both of Them may be called Vāsudeva. From another point of view, because Kṛṣṇa never leaves Vṛndāvana, all the forms of Kṛṣṇa that appear elsewhere are His expansions." (BG, Ch 10 text 37, Purport)

Also the jiva-souls (marginal living entities) have existed for "infinity" which means they are beginningless and endless and were NEVER created.

Bhagavad Gita As It Is 1983 correct edition, Chapter 2 text 12-

"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 (1983 corrected edition), Chapter 2 text 20-

"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)

Please read Prabhupada's 1983 edition of Bhagavad Gita As It Is.***.

Krsna's first expansion is Balarama. From Balarama ALL other Visnu-tattva expansions originate. Krsna, as His original Form in Vrindavan, never leaves Vṛndāvana.

To enter the Vaikuntha planets and material worlds, Kṛṣṇa expands Himself as Balarama from whom ALL the Visnu-tattva expansions originate from.

In this way, the Vaikuntha planets and material worlds are managed by Krsna’s first expansion Balarama (Visnu-tattva) via and His many Visnu-tattva expansions.

Balarama, Krsna's older brother, is the source of ALL Visnu incarnations. Krsna is like an original candle that lights all other candles.

Srila Prabhupada - "Kṛṣṇa is the original Supreme Personality of Godhead, and Baladeva is Kṛṣṇa’s immediate expansion. Both Lord Kṛṣṇa and Baladeva appeared as sons of Vasudeva, so both of Them may be called Vāsudeva. From another point of view, because Kṛṣṇa never leaves Vṛndāvana, all the forms of Kṛṣṇa that appear elsewhere are His expansions. Vāsudeva is Kṛṣṇa’s immediate expansion, so Vāsudeva is not different from Kṛṣṇa. It is to be understood that the Vāsudeva referred to in this verse of Bhagavad-gītā is Baladeva, or Balarāma, because He is the original source of all incarnations and thus He is the sole source of Vāsudeva. The immediate expansions of the Lord are called svāṁśa (personal expansions) or Visnu-tattva and there are also expansions called vibhinnāṁśa (separated expansions) or jiva-tattva" (BG, Ch 10 text 37, Purport) 

As said above, Balarama is Krsna’s very first expansion and plays the most important role in the creation, maintenance and annihilation of the cosmic (material) manifestation. 

Even when Kṛṣṇa appears in the material creation, it is NOT the original Kṛṣṇa from Vṛndāvana because He never leaves the spiritual worlds, never leaves Vṛndāvana.

To enter the material world, Kṛṣṇa expands Himself as Balarama, who further expands Himself as unlimited Visnu-tattva Forms. Therefore, Krsna's Visnu-tattva Form plays the role of childhood Krsna in a facsimile of the original Vrindavana within the material world. 

However, all the variety of living entities, including the jiva-souls, are beginningless and endless because they are eternally part and parcel of Kṛṣṇa. 

And for Kṛṣṇa to experience loving relations with a women, He divided Himself into two, and that is how Radharani appears. However, the paradox is both are eternal because Radharani is eternally part of Kṛṣṇa.

Kṛṣṇa as His original form NEVER leaves Vṛndāvana in the spiritual world. 

All of Krsna’s pastimes in the material creation including killing demons, are carried out by Krsna's Visnu-tattva expansion. In the spiritual world no demons exist or are killed by Krsna and Balarama. 

Srila Prabhupada - "When Kṛṣṇa kills the demons outside Vṛndāvana, He is not original Kṛṣṇa; He is Vāsudeva. Vāsudevaḥ sarvam iti (BG 7.19). When Kṛṣṇa is acting universally, that is Vāsudeva. The original Kṛṣṇa is always in Vṛndāvana and never leaves."  (Morning Walk, July 17, 1975, San Francisco)

Srila Prabhupada - "The original Lord Kṛṣṇa never leaves Goloka Vṛndāvana. All the plenary expansions are one and the same Viṣṇu-tattva, and there is no difference in Their potency." (SB, Canto 3 Ch 1 Text 34)

Srila Prabhupada - "Kṛṣṇa is the original Supreme Personality of Godhead, and Baladeva (Balarama) is Kṛṣṇa's immediate expansion. Because Kṛṣṇa NEVER leaves Vṛndāvana, all the forms of Kṛṣṇa that appear elsewhere are His expansions." (BG, As It Is Ch 10 Text 37)

Also, the intense separation Radharani and the gopis felt for Kṛṣṇa, only happens in the facsimile Vrindavana in the material world and NOT in the spiritual world.

The word Vaikuntha means "without anxiety" therefore how could there be demons there? And how could the gopis ever feel separation from Kṛṣṇa there? After all Krsna NEVER leaves Goloka Vrindavana.

Jayatīrtha - "If the original Kṛṣṇa is always in Vṛndāvana, then why do the gopīs and Rādhārāṇī feel separation from Him?"

Srila Prabhupada - "That is here, in this material world. In the spiritual world Kṛṣṇa does not leave."

Jayatīrtha - "Oh."

Srila Prabhupāda - "And even in the material world, Kṛṣṇa superficially has gone to Mathurā, but He has captured the heart of the gopīs. So He is not leaving. Gopīs are enjoying Kṛṣṇa by separation. That is Caitanya Mahāprabhu's feeling, how He is appreciating Kṛṣṇa by separation." (Morning Walk, July 17, 1975, San Francisco)

Karanarnavasayi Visnu (Maha-Visnu) is an expansion of Balarama, Ksirodakasayi Visnu (Paramatma) is also an expansion of Maha-Visnu, who accompanies every marginal living entity (jiva-soul) in the material creation.

Garbhodakashayi Visnu (Hiraņyagarbha) is an expansion of Maha-Visnu who also is an expansion of Balarāma as said above. Also Lord Nityananda Prabhu is Balarama Himself, not an expansion of Him. 

Srila Prabhupada gives us the following information on Balarama.

The Supreme Personality of Godhead, Krsna, is the fountainhead of ALL incarnations. Balarama is Krsna's second body.

Lord Sri Krsna, the absolute Personality of Godhead, is the primeval Lord, the original form of Godhead, and His first expansion is Balarama. The Personality of Godhead can expand Himself into innumerable forms. The forms that have unlimited potency are called svamsha, and forms that have limited potencies (the marginal living entities or jiva-souls) are called vibhinnamsha

Krsna and Balarāma are one and the same identity. They differ only in form. 

Balarama is the first bodily expansion of Krsna, and He assists in Krsna’s transcendental pastimes. Balarama is a svamsha expansion of the Lord, and therefore there is no difference in potency between Krsna and Balarama. As the first expansion of Godhead, Balarama is the chief Deity among the first quadruple forms, and He is the foremost assistant of Krsna in His transcendental activities.

Balarama assumes five other forms to serve Krsna. He Himself helps in the pastimes of Krsna, and He does the work of creation in four other forms. He executes the orders of Krsna in the work of creation, and in the form of Ananta Sesa serves Krsna in various way. According to expert opinion, Balarama is the original Sankarshan. 

Balaräma, the first expansion of Krsna, expands Himself in five forms-

(1) Maha-Sankarshan, 

(2) Karanodakashayi Visnu, 

(3) Garbhodakashayi Visnu, 

(4) Ksirodakashayi Visnu, 

(5) Ananta Sesa. 

These five plenary portions are responsible for both the spiritual and material cosmic manifestations. In these five forms Balarama assists Krsna in His activities. 

The first four of these forms are responsible for the cosmic manifestations, whereas Ananta Sesa is responsible for personal service to the Lord. 

Nityananda is the principle of the Guru. 

Ananta Sesa is called Ananta, or unlimited, because He assists the Personality of Godhead in His unlimited expansions by performing an unlimited variety of services. 

Balarama is the servitor Godhead who serves Krsna in all affairs of existence and knowqq, who is the same servitor Godhead, Balarama, performs the same service to Lord Gauranga (Sri Krsna Caitanya Mahāprabhu) by constant association.

Srila Prabhupada - "Nityananda is the principle of the Guru. So, the Gurudeva is the incarnation of Nityananda. Anyone strictly following the instruction of the Guru is following Nityananda. The price one has to pay if he wants to become Krsna conscious is that he must dedicate himself to following the order of the spiritual master, mahat seva. If the Spiritual Master is pleased with disciple then the blessings of Guru will be there." (Letter to Makhanlal, Vrindaban 24 Oct, 1976) 

Srila Prabhupada - "Lord Nityānanda, who is Balarāma Himself, the first direct manifestation or expansion of Kṛṣṇa, is the original spiritual master. He helps Lord Kṛṣṇa in His pastimes, and He is a servant of the Lord. Every living entity is eternally a servant of Śrī Kṛṣṇa Caitanya; therefore the spiritual master cannot be other than a servant of Lord Caitanya. The spiritual master’s eternal occupation is to expand the service of the Lord by training disciples in a service attitude. A spiritual master never poses as the Supreme Lord Himself; he is considered a representative of the Lord. The revealed scriptures prohibit one’s pretending to be God, but a bona fide spiritual master is a most faithful and confidential servant of the Lord and therefore deserves as much respect as Kṛṣṇa." (CC Adi 1.44, Purport)

As said above, Lord Nityananda is Balarama Himself, not an expansion of Him. 

Srila Prabhupada - "Regarding your question about Krsna's associates, the principle is that all living entities are expansions of the Original Living Entity, Krsna. But there are different grades of living entities: 

1 - Visnu-tattva 

2 - Jiva-tattva. 

Visnu-tattva is almost equal to the level of the Personality of Godhead, and Jiva-tattva is minute particles. So, when Lord Caitanya appeared, Nityananda Prabhu and Advaita Prabhu were Visnu-tattva; whereas Gadadhara Prabhu and Srivas Prabhu were Sakti-Tattva. Jiva-tattva (jiva-soul)  is also within the Sakti-tattva. These things are explained in TLC and other of our books. Lord Nityananda is Balarama Himself, not an expansion of Him. 

Srila Narottama das Thakura has sung that the Lord who appeared as the Son of Nanda Maharaja has now appeared as the son of Sacidevi; and the same Balarama has appeared as Nityananda. This is the statement of Srila Narottama das Thakura." (Letter to Jaya-govinda London UK, 8 Dec 1969)

Caitanya Caritāmṛta - "Lord Nārāyaṇa is a part of a plenary part of Lord Nityānanda Balarāma, who is the source of all incarnations." (CC Adi 5.107)

Srila Prabhupada - "We are not always successful in our attempts in preaching work but such failures are not certainly ludicrous. In the Absolute field both success and failures are glorious. Even Lord Nityananda pretended to be a failure to convert Jagai and Madhai in the first attempt, rather he was personally injured in such attempt but that was certainly not ludicrous. The whole thing was transcendental and it was glorious for all the parties concerned." (Letter to Mangalaniloy Brahmacari, New York City 16 July, 1966)

Srila Prabhupada - "The nonsense theory of "oneness" becomes null and void by the evidence presented in this incident. But we should not be angry with these poor souls.Try to convince them by argument and reason but do not become angry with them. Lord Nityananda when he was dealing with Jagai and Madhai maintained the maximum amount of tolerance and patience in spite of the greatest provocation. 

The two brothers, Jagai and Madhai, committed violence on Lord Nityananda. Even Lord Caitanya, the author of Siksastak, became agitated. But Lord Nityananda Prabhu in the matter remained calm and quiet and delivered the two rascals to the highest elevation. We should always try to represent Lord Nityananda Prabhu in the matter of preaching work." (Letter to Rayarama, Calcutta India 9 Nov, 1967)

Srila Prabhupada - "Lord Caitanya composed the verse that one should be humbler than the straw and more tolerant than the tree for chanting the Holy Name of Krsna, but the same Author learning the insult committee upon the person of Lord Nityananda became furious and the Lord wanted to immediately kill the insulter. The idea is that personally, one should be very meek and humble even in the presence of greatest provocation, but a slight insult to Krsna and His Representative should at once be taken seriously and appropriate measures should be taken. We should never tolerate any insult or blasphemy to Krsna or His Representative." (Letter to Brahmananda, Calcutta India 15 Nov, 1967)

Srila Prabhupada - "So long we are engaged in the service of the Lord, He has assured us all protection. But if we are attacked, of course we must defend ourselves as best we can.  Nobody can compare with the Merciful Nityananda. He can defend Himself quite well; He could have killed the sinners in an instant, but He had decided that He wanted to save these sinners. He was setting an example that we have to preach Krsna Consciousness even at the risk of personal violence. Just like the children sometimes become violent, but the father knows he can defend himself at any time, and so he tries to teach them correctly by reprimanding them." (Letter to Karunamayi, Los Angeles 25 Feb, 1968)

Srila Prabhupada  - "Yes, if you like, you can also arrange for costumes and wig (for plays); one boy may be dressed as Lord Caitanya, another as Nityananda, as well as Gadadhara, Advaita with white beard and Srivasa with shaven head. 

Responsive chanting is very nice; one good singer may lead, and the others may join in. That is the system in India. 

It is very good for two reasons especially: One, the chanter gets to rest, so he does not become tired, and two, you get to chant and hear, that is the process. You may also have melodious accompaniment instruments, and amplifiers. 

Blowing of the conch shell and horns is very nice." I have noted the contents, and your attitude of service is so nice. 

I am pleased to hear that you have begun practicing for the Kirtana party; please keep me informed how you are progressing." (Letter to Hamsaduta, Himavati - Los Angeles 3 March, 1968)

Srila Prabhupada - "Regarding the observance of Lord Caitanya's Advent Day: No, there is no need for any other devotional songs or chants; simply chant Hare Krsna, with Kirtana or beads, and sing the prayer 

"Sri Krsna Caitanya Prabhu Nityananda, Sri Advaita Gadadhara, SriVasadi, Gaura Bhaktavrinda." 

You can also chant the prayer you asked about. This was spoken by Lord Nityananda while He was preaching in the town. He was addressing the people-

"My dear brothers, you simply worship Lord Caitanya; talk of Lord Caitanya; speak Lord Caitanya's Name, so anyone who does so, he is my life and soul." Thus spoke Lord Nityananda." (Letter to Mahapurusa Los Angeles 7 March, 1968) 

Srila Prabhupada - "His vision is high grade, because he sees that everyone is engaged in Krishna's service directly or indirectly. This position of high-grade devotee should never be imitated. It was possible only in Lord Caitanya or Lord Nityananda, or Haridasa Thakura. Thakura Haridasa was so powerful that he could convert even a harlot. But we should not try to imitate Haridasa Thakura or Lord Caitanya. Our position is in the second grade platform. We should not be satisfied remaining in the third grade platform. But we should try to elevate ourselves in the second grade platform. LordSo, far the first grade platform is concerned, it is not attained by our endeavor, but it is possible when we have full Grace of Krsna. It completely depends on the causeless Mercy of Krsna." (Letter to Madhusudana Montreal 29 July, 1968) 

Srila Prabhupada - "So please do not put me into forgetfulness. Please always remind me to chant, even You send me into the hell, it doesn't matter, just so long as I can always chant Hare Krsna. Lord Caitanya and Nityananda are singing one very nice song in which they are requesting everyone to please chant Hare Krsna, and come along with Them. So that is our request to everyone. Regarding the prayer from "Sri Caitanya Mahaprabhu", yes it is very nice, and approved by me." (Letter to Devananda, Los Angeles 23 Nov, 1968)

Srila Prabhupada  - "Krsna is non-different from Nityananda. You may pray to Lord Nityananda to help you become dedicated in the service of your Guru. Krsna consciousness cannot be achieved artificially. You should approach Nityananda Prabhu through your Spiritual Master." (Letter to Makhanlal, Vrindaban India 24 Oct, 1976).**.

Krsna never interferes with the jiva-soul's "free will," even when they choose to reject Him.

However, even this can change if Krsna chooses because ultimately EVERYTHING is up to Krsna to sanction, or not sanction.

In this way, we must never forget that Krsna is the Supreme Personality of Godhead and cause of ALL causes.

Krsna can do anything He wants, even over-ride the jiva-soul's "free will" if He wants, therefore nothing is to be taken for granted.

Krsna is beyond all rules and regulations, He can, and often does, override the karma (good and bad) of a jiva-soul for reasons He only knows.

This clearly means Krsna is NOT controlled by any rules and regulations, or binded by any laws in both the spiritual and material worlds. 

At any time He likes, He can change anything He likes.

Only Krsna can do this if He wants because He is the Supreme Lord and cause of all causes, and not a blade of grass moves without His sanction.

Krsna knows everything "past, present and future" because He is omniscient.

But generally Krsna allows the marginal living entities (jiva-souls) to express themselves in their own unique way, which means He allows them to have a choice to stay in the ever fresh perpetual spiritual world, or enter the temporary material world. 

So, without any objections from Krsna to follow Him, or not follow Him, the jiva-souls can choose to stay in the spiritual world, or enter the temporary material creation. 

Such choices are based on their individual constitutional attribute of "free will" that every jiva-soul is endowed with and allowed by Krsna when He chooses to do so.

Important point to remind us that Krsna is the Supreme Personality of Godhead and cause of ALL causes.  

Srila Prabhupada - "The "immediate" expansions of the Lord are called svāṁśa or personal direct expansions (Visnu-tattva who are Krsna playing another role in His own pastimes) 

The "separated" expansions of the Lord are called vibhinnāṁśa - (jiva-tattva) or independent jiva-souls like us." (From BG, 10.37, Purport)

In most nearly all cases, Krsna will not interfere with the jiva-soul's free will because He wants a relationship with those who take personal responsibilities for their own thoughts and actions, that allows them to voluntarily contribute offerings in their own unique way.

This is what it means to be an individual who has free will that further enriches one's loving exchanges with Krsna. 

Otherwise one is just a mindless drone who foolishly thinks "surrender" means allowing Krsna to control your every thoughts and actions and only allow Krsna to possess you and take complete control.

The fact is, such so called "surrender" is impersonalism.

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

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

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

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

Devotee – "But in Srimad Bhagavatam it says that Krsna did not want us to come to this material world. If Krsna did not want us to come, why are we here?"

Srila Prabhupada – "Yes, you forced Krsna to allow you to come. Just like sometimes a child forces his father. Father says, "My dear son, do not do this. Do not go there." But he insists, “Oh, I must go. I must go." All right, you go at your risk and suffer. What can be done? 

So because you are son of God you have got independence, full independence, therefore you have acquired the quality of your father, so God does not interfere with your independence. 

If you persist that "I must go and enjoy independently," God says, "All right, you can go." This is the position. You have to take sanction. That is a fact. But when you persist, God sanctions. And you come and enjoy." (Melb, Australia June 25, 1974)

Acyutananda – "In the Bhagavad Gita it says, "Once coming to the Spiritual world he never returns to the material worlds, so he can return?"

Srila Prabhupada – "If he likes he can return."

Guru-kripa – "How is it that one can become envious of Krsna?"

Srila Prabhupada – "You have got little independence, you can violate. Because you are part and parcel of God. 

God has got full independence, but you have got independence too, proportionately, because you are part and parcel, so if he likes, he can return. 

That independence has to be accepted. We can misuse that. 

Krsna-bahirmukha haïä bhoga väïchä kare. 

That misuse is the cause of our falldown." (Mayapur, Feb 19, 1976)

In actual fact, without "free will," genuine loving exchanges and reciprocation voluntarily given in a "two-way" relationship would not exist.

Freedom and free will even means having the choice to accept or reject Krsna.

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

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

Srila Prabhupada - "Yes, but that is free will but misuses his free will, just like a thief who knows he is stealing, it is bad, but still he does it. That is free will. He cannot check his greediness, so in spite of his knowing that he is doing wrong thing—he will be punished, he knows; he has seen another thief, he was punished, he was put into prison— everything he knows, but still he steals. Why? Misuse of free will. But unless there can be misuse of free will, then there is no question of free will." (Excerpt from: Philosophy Discussions with Srila Prabhupada – Rene Descartes 1976)

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

Genuine loving exchanges can never exist if one's relationship with God was not a "two-way" exchange of feelings, but only a domineering "one-sided" affair with "a so called God." 

Srila Prabhupada - "Love is reciprocal, voluntary, good exchange of feeling, then there is love. Not by force! Krsna does not want to become a lover like that." (Washington DC July 8, 1976)

Those scholars who make the ridiculous claim "not even the leaves can fall down from Vaikuntha" because Krsna is in complete control of the jiva-souls, are not understanding the reality of "free will," and that only a "two-way" reciprocal relationship between Krsna and the jiva-souls develops into loving personal exchanges.

In other words, the Spiritual planets are not a "one-way" impersonal dictatorship where Krsna controls every aspect of His devotees like a puppet master controls his puppets.

This also means one's position on the Spiritual planets can never be claimed to be eternally permanent, even though it is the jiva-souls original and natural home.

This is because there is always free will in both Vaikuntha and Goloka Vrindavana. 

This means at any time the jiva-souls can leave if they choose to do so, but most, over 90%, choose to never leave Vaikuntha and Goloka Vrindavana.

Many foolishly claim the jiva-souls can never fall down from Vaikuntha or Goloka Vrindavana, which is correct for over 90% because they choose to never fall down.

However, all jiva-souls can choose to leave at anytime they like due to free will. Therefore it is always their choice and as already explained, most choose NOT to leave the Spiritual worlds. 

Also fall down from Vaikuntha or Goloka Vrindavana is not because of Maya (material cause) because Maya does not exist in the Spiritual worlds.

However, free will, or the ability to make one's own decisions and choices, DOES always exists there.

As said above, Maya and material energy cannot exist in Vaikuntha and Goloka-Vrindavana and tempt the jiva-souls, therefore Maya is NOT the cause of falling down from the Spiritual worlds.

But as said, the ability to choose does exist in both Vaikuntha and Goloka Vrindavana where one always has a choice.

"Surrendering" to Krsna in Goloka-Vrindavana, or Visnu on the Vaikuntha planets, is NOT impersonal, which means the jiva-souls do not have to give up their "free will," individuality and unique personality in order to love and serve Krsna.

In fact it is the opposite, without free will one can NEVER love Krsna.

And what are the symptoms of free will?

It means having the awareness of an independent self, a unique individual personality that is separate from Krsna's Personality, and being able to voluntarily make your own choices in your service to Krsna.

Having "free will" ALWAYS allows the jiva-souls to voluntarily choose their own contributions as a unique offering to Krsna in loving service. 

Without "free will," loving reciprocational exchanges and emotions with Krsna are not possible.

In the Spiritual worlds all marginal living entities (jiva-souls) are nitya-siddha (liberated) personalities. 

But while in the material worlds, those same jiva-souls who choose to enter the material creation, are nitya-baddha (meaning materially conditioned) 

However, our "original position" is always Nitya-siddha.

Srila Prabhupada explains this here,

Srila Prabhupada - "The actual constitutional position of every marginal living entity is nitya-siddha. By following the rules and regulations and instructions of the spiritual master, the jiva-soul can become AGAIN nitya-siddha. So the Krsna consciousness movement is to make the nitya-baddhas AGAIN nitya-siddha." (NY City Lecture on CC, July 13, 1976)

As said above, all jiva-souls are originally nitya-siddha, while nitya-baddha is a conditioned state they fall down to by rejecting Krsna. (either to the material creation or the impersonal brahman) 

Therefore, because of free will, the jiva-souls can choose to enter the temporary material worlds where they are there known as nitya-baddha, or latter on, after being frustrated with material existence, the impersonal Brahmajyoti.

All jiva-souls can choose to remain nitya-siddha or they can enter the material creation as nitya-baddha. 

There are those who believe a class of jiva-souls can never fall down from Vaikuntha and Goloka Vrindavana and always remain nitya-siddha, such an idea is nonsense because that means they have no free will.

As explained above, free will means being always able to choose right or wrong, otherwise you have no free will as explained above.

Only the many Visnu-tattvas expansions of Krsna and Radharani in their many different roles in Krsna's eternal pastimes in Vrindavan and the Vaikuntha planets never fall down.

And includes of course those jiva-souls "who choose NOT to fall down."  

The fact is, the jiva-souls (nitya-siddha) in Vaikuntha and Goloka-Vrindavana, CAN fall down at any time if they choose and become nitya-baddha in the material creation, or later enter a dormant state in the impersonal Brahmajyoti which is also a nitya-baddha condition, but most jiva-souls (over 90% as said above) choose NEVER to fall down.

A pure devotee is trying to remember Krsna by always chanting Hare Kṛṣṇa and praying to never fall down.

Also the jiva-souls have existed for "infinity" which means they are beginningless and endless.

Bhagavad Gita As It Is 1983 "correct edition," Chapter 2 text 12-

"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 1983 "correct edition," Chapter 2 text 20-

"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, 1983 edition)

 The jiva-souls have existed for infinity, meaning they were never created and are beginningless and endless.*<*

Sri Krsna and His beautiful consort Srimati Radharani.

Srila Prabhupada - "When Krsna wants to be attracted by a woman, He has to create such a woman from His own energy. That woman is Rādhārāṇī. 

It is explained by the Gosvāmīs that Rādhārāṇī is the manifestation of the pleasure potency of the Supreme Personality of Godhead.

When the Supreme Lord wants to derive transcendental pleasure, He has to create a woman from His internal potency and that women is Srimati Radharani." (SB Canto 3 Ch 31 text 38, Purport)

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

Caitanya Caritāmṛta - "Rādhā and Kṛṣṇa are "one and the same", but They have assumed two bodies. Thus They enjoy each other, tasting the mellows of love.

The two transcendentalists Rādhā and Kṛṣṇa are a puzzle to materialists. The description of Rādhā and Kṛṣṇa from the diary of Śrīla Svarūpa Dāmodara Gosvāmī is a condensed explanation, but one needs great spiritual insight to understand the mystery of these two personalities.

One is enjoying as two.

Śrī Kṛṣṇa is the potent factor, and Śrīmatī Rādhārāṇī is the internal potency. According to Vedānta philosophy, there is no difference between the potent and the potency; they are identical. We cannot differentiate between one and the other, any more than we can separate fire from heat.

Everything in the Absolute is inconceivable in relative existence. Therefore in relative cognizance it is very difficult to assimilate this truth of the oneness between the potent and the potency.

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

In fact, Rādhārāṇī is the internal potency of Śrī Kṛṣṇa, and She eternally intensifies the pleasure of Śrī Kṛṣṇa.

Impersonalists cannot understand this without the help of a mahā-bhāgavata devotee.

The very name “Rādhā” suggests that Śrīmatī Rādhārāṇī is eternally the topmost mistress of the comforts of Śrī Kṛṣṇa. As such, She is the medium transmitting the living entities’ service to Śrī Kṛṣṇa. Devotees in Vṛndāvana therefore seek the mercy of Śrīmatī Rādhārāṇī in order to be recognized as loving servitors of Śrī Kṛṣṇa." (CC Adi 4.56, Translation and Purport)

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

Caitanya Caritāmṛta -"Radharani's mind, senses and body are steeped in love for Kṛṣṇa, she is Kṛṣṇa’s own energy, and She helps Him in His pastimes. Śrīmatī Rādhārāṇī is as fully spiritual as Kṛṣṇa, no one should consider Her to be material. She is definitely not like the conditioned souls, who have material bodies, gross and subtle, covered by material senses.

She is all-spiritual, and both Her body and Her mind are of the same spiritual embodiment. Because Her body is spiritual, Her senses are also spiritual. Thus Her body, mind and senses fully shine in love of Kṛṣṇa. She is the personified hlādinī-śakti (the pleasure-giving energy of the Lord’s internal potency), and therefore She is the only source of enjoyment for Śrī Kṛṣṇa.

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

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

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

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

Srila Prabhupada - "Lord Caitanya exhibited the mode of Śrīmatī Rādhārāṇī when She was contacted from Dvārakā by Śrī Kṛṣṇa. 

Such transcendental love is not possible for any common man; therefore one should not imitate the highest perfectional stage exhibited by Caitanya Mahāprabhu. 

If, however, one desires to be in that association, he may follow in the footsteps of the gopīs. 

In the Padma Purāṇa it is stated that just as Rādhārāṇī is dear to Kṛṣṇa, similarly the kuṇḍa known as Rādhākuṇḍa is also very dear to Him. Rādhārāṇī is the only gopī who is dearer to Kṛṣṇa than all the other gopīs. 

In Śrīmad Bhāgavatam Canto 10 Ch 30 text 28 it is also stated that Rādhārāṇī and the gopīs render the highest perfectional loving service to the Lord and that the Lord is so pleased with them that He does not wish to leave the company of Śrīmatī Rādhārāṇī."(Teachings of Lord Caitanya, Ch 30)

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

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

Srila Prabhupada - "The fact is that both Kṛṣṇa and Lord Caitanya are the original Personality of Godhead. No one should try to eliminate Lord Caitanya from Śrī Kṛṣṇa. 

In His form of Śrī Kṛṣṇa, He is the supreme enjoyer, and in His form of Lord Caitanya, He is the supreme enjoyed. 

No one can be more superexcellently attractive than Śrī Kṛṣṇa, and but for Śrī Kṛṣṇa, no one can enjoy the supreme form of devotion, Śrīmatī Rādhārāṇī. But for Śrī Kṛṣṇa, all Viṣṇu forms are lacking this ability. 

This is explained in the description of Govinda in Caitanya-caritāmṛta. There it is said that Śrīmatī Rādhārāṇī is the only personality who can infuse Śrī Kṛṣṇa with transcendental pleasure. 

Thus Śrīmatī Rādhārāṇī is the chief damsel of Vraja in love with Govinda, the Supreme Personality of Godhead, Śrī Kṛṣṇa." (Teachings of Lord Caitanya, Ch 32)

Voluntary inquiries, cooperation, loving exchanges while one serves the servants of Kṛṣṇa are the beginnings and foundations of genuine surrender to Guru and Krsna.

This begins one's journey back home, back to Godhead. 

Returning back to Goloka Vrindavana or the Vaikuntha planets are the permanent eternal homes and origin of the marginal living entities (jiva-souls)

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

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

However, Krsna does control His pure devotees by nurturing loving exchanges and reciprocation. 

The jiva-souls are inspired by Krsna’s selfless loving attention to His devotees that only increases their unconditional love for Krsna.  

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

Srila Prabhupada - "The "immediate" expansions of the Lord are called svāṁśa or personal direct expansions (Visnu-tattva who are Krsna playing another role in His own pastimes) The "separated" expansions of the Lord are called vibhinnāṁśa - jiva-tattva or independent jiva-souls like us." (From BG, Ch 10 text 37, Purport)

If the jiva-souls had no "free will" in the Spiritual world then they are no better than dead stone Prabhupada tells us.

Srila Prabhupada - "If you have no free will, then you are a stone. The stone has no free will. You want to be stone? Then you must have free will! But don't misuse your free will. But don't try to become stone either. That is not life." (Aug 5, 1976, New Mayapur France)

Srila Prabhupada explains that all jiva-souls are eternal individual PERSONS as their original spiritual bodily form.

The jiva-soul's original bodily form has the same bodily features as Krsna, which is- 

sat, 

cit, 

ananda, 

vigraha. 

Which means- 

eternity, 

knowledge,

bliss,

form.

Remember, the individual jiva-souls are eternal PERSONS with a beginningless and endless spiritual bodily form like Krsnas in their full spiritual potential.

Full potential means the original feature of all marginal living entities (jiva-souls) is a two arms, two legs bodily form like Krsna's spiritual Body.

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

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

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

Srila Prabhupada – "[describing material form first]: Yes. They are more covered. Just like if you cover your body with blanket, the hands and legs are invisible. But you are not the blanket. So the trees and plants, they are more covered. They are not in full manifestation. The human form is the full manifestation of the soul."

Hari-sauri dasa- "They are covered in the spiritual world?"

Srila Prabhupada - "Not in the spiritual world, there that is voluntary, some devotee wants to serve Krsna as flower; they become flower there. If I want to be a flower I shall lie down at the lotus feet of Krsna, he becomes flower, voluntarily, and he can change 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, or as father, as mother, as friend, as beloved, anything. It is inconceivable, yet a fact." (SB, Canto 6 Ch 1 text 1-4 Melb, May 20, 1975)

Also, it is from Goloka-Vrindavana that some jiva-souls choose to enter the Vaikuntha planets and voluntarily appear there as a bluish four armed form similar to Lord Visnu.

The appearance of eternal youth only exists on the Vaikuntha planets and on Goloka-Vrindavana.  Goloka Vrindavana one does not have a body that is blue like Krsnas, there it is different with more variety of bodily forms.

It is one's "rasa" that is eternal, what ever body that maybe although originally the jiva-souls appearance is a two armed form like Krsna (but that can change due to pastimes) like being Krsna's uncle, parents, the old shop owner etc.

Bodily appearance there is according to pastime, everyone does not look the same in Goloka Vrindavana like they do on the Vaikuntha planets.

Many quotes about the jiva-soul's features explains their journey as a bodiless spark of consciousness entering the material world, or merging as an individual unit into the impersonal Brahmajyoti, or as a spark within Krsna's bodily effulgence (brahmajyoti).

There in the Brahman or Brahmajyoti, the individual jiva-soul is often described as an inactive spark of consciousness who enters the impersonal Brahmajyoti after becoming frustrated with the material creation's terrible cycle of repeated birth and death, experienced in temporary material bodily vessels in the material creation.

Only when Prabhupada talks about the impersonal Brahmajyoti, does he call the jiva-soul a spark, and then adds that appearing as an impersonal spark in Krsna's effulgence is an already fallen condition the jiva-soul has fall down too.

This is because originally, the jiva-souls were all in the pastimes of Krsna as individual PERSONS as a spiritual bodily form (vigraha).

Srila Prabhupada also explains this in a more simple way, that the jiva-souls have fallen from the personal pastimes of Krsna to the material creation, or further to the impersonal Brahmajyoti.

Prabhupada explains below that all jiva-souls in their full potential, are eternal PERSONS as their original Spiritual bodily two armed form like Krsna's form.

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

Srila Prabhupada - "We cannot say therefore that we are not with Krsna. As soon as we try to become Lord, immediately Maya covers us. Formerly we were with Krsna in His lila or sport. But this covering of Maya may be of very, very, very, very long duration; therefore many creations are coming and going." (Letter to Madhudvisa Swami June 1972 Melb Australia)

Srila Prabhupada - "So to go to Krsna means you will have to acquire your original spiritual body. The spiritual body is already there, but we are now covered by this material body." (Germany, June 22, 1974)

Srila Prabhupada - "We have also come down from Vaikuntha some millions and millions of years ago." (Lecture on BG, Aug 6, 1973)

Srila Prabhupada - "These spirit souls and all spirit souls are coming from Vaikuntha." (Letter to Jagadisa das, 1970)

Srila Prabhupada – "Regarding your several questions: Where are the spirit souls coming from? These spirit souls and all spirit souls are coming from Vaikuntha." (Letter to Jagadisa 9th July 1970)

Acyutananda - "So what made the jiva-soul take birth in the material world in the first place?"

Srila Prabhupada - "In the first place?"

Acyutananda - "What is the first birth? What is the cause of the first birth in the material world?"

Srila Prabhupada - "Yes, that is stated in the Prema-vivarta:

krsna-bahirmukha hana bhoga vancha kare

nikata-stha maya tare japatiya dhare.

We are eternal servants of Krsna. As soon as we want to become master, that is the beginning of our first birth in the material world. We have got independence (free will). 

Krsna says, mamaivamso jiva bhutah—we are part and parcel of Krsna—so Krsna has got full independence, but we are minute; therefore we have got minute independence. Our business is to serve Krsna, but as soon as we give up this idea, we want to become master. That is the beginning of our material birth." (Lecture SB, Canto 5 Ch 5 text 2-Hyderabad, April 11, 1975)

Acyutananda - "But in the Bhagavad Gita it says, "Once coming to the spiritual world, he never returns to the material worlds."

Srila Prabhupada - "But if he likes he can return, that is voluntary"

Acyutananda - "He can return?"

Srila Prabhupada - "That independence has to be accepted, little independence. We can misuse that. Krsna-bahirmukha hana bhoga vancha kare. That misuse is the cause of our falldown." (Morning Walk, Feb 19, 1976, Mayapur)

The marginal living entities (jiva-souls) are NOT called tatastha-sakti in Vaikuntha or Goloka Vrindavana, it is a name describing the "fallen conditioned" state of the jiva-souls in the material creation and when in the impersonal dormant Brahmajyoti. 

Therefore the jiva-soul did NOT originate from tatastha-sakti which is an already fallen condition of the jiva-soul. 

Srila Prabhupada - "So this "material world" is the taṭastha, the conditioned characteristics, and the "spiritual worlds" are the "Personal" characteristics. So our effort is to get out of this taṭastha (conditioned characteristics) and enter the permanent characteristics (Vaikuntha and Goloka-Vrindavana). That is called spiritual elevation." (New York City, Dec 28, 1966)

Revatīnandana - "Srila Prabhupāda you very clearly explained to me once in a letter that if the jiva-soul then goes into the brahmajyoti, he is considered still fallen. Still fallen. Does that means the whole brahmajyoti is composed of fallen souls? You see my question? If I go there, I'm a jīva-soul, and I go to the brahmajyoti I'm still fallen."

Srila Prabhupāda - "Yes."

Revatīnandana - "That means all jīva-souls there are also fallen souls?"

Srila Prabhupāda - "Yes." (Room Conversation Aug 17, 1971, London UK)

Srila Prabhupada - "Existence in the impersonal brahman is also within the category of non-Krsna consciousness. Those who are in the brahman effulgence are also in the fallen condition, so there is no question of falling down from a fallen condition." (Letter to: Revatinandana, Los Angeles 13 June, 1970)

Srila Prabhupada - "When fall takes place, it means falling down from the non-fallen condition. That non-fallen condition is Krsna consciousness." (Letter to Revatinandana, Los Angeles 13 June, 1970)

As explained above, in the jiva-soul's original position, they have the same bodily features as Krsna, sat-cit-ananda-vigraha which means a spiritual body  that is eternal, full of knowledge, always blissful, and all held together by form.

Srila Prabhupada - "Actually the spiritual bodily forms means eternal life of bliss and knowledge. This material body which we are possessing now, is neither eternal, nor blissful, nor full of knowledge. The spiritual body is full of knowledge, just opposite. So we can get that body next life, we have to cultivate how to get that type of body. Therefore, the best intelligent person will try to get next body full of blissfulness, knowledge, and eternity." (Lecture BG, Ch 2 text 14, Mexico, Feb 14, 1975)

Srila Prabhupada - "The relationship with Krsna is never lost, it is simply forgotten by the influence of maya, so it maybe regained or revived by the process of hearing the Holy Name of Krsna and then the devotee engages himself in the service of the Lord which is his original or constitutional position. The relationship of the living entity with Krsna is eternal as both Krsna and the living entity are eternal; the process is one of revival only, nothing new." (Letter to Jagadisa dasa 27th Feb 1970)

Devotee - "Srila Prabhupada why did Krsna give us free will if He knew we could fall down in the material world?"

Srila Prabhupada - "If you have no free will, then you are a stone. The stone has no free will. You want to be stone? Then you must have free will. But don't misuse your free will. But don't try to become stone either. That is not life." (Aug 5, 1976, New Mayapur France).

Can we predict that returning back home back to Godhead will be permanent? Can we predict that?

Syamasundara - "Can we predict that returning back home back to Godhead will be permanent? Can we predict that? Just like many prisoners leave the prison, however, some do come back?''

Srila Prabhupada - "No, there is no permanent effect because we have got little independence. There is nothing permanent because you can misuse your independence at any time."

Syamasundara - "And some come back?"

Srila Prabhupada -"Yes, otherwise there is no meaning of independence. Independence means you can do this, you can do that. "All right. Whatever you like."

Devotee - "Then he is so many times falling down, again and again, so will he eventually permanently come back?"

Srila Prabhupada - "He has got independence, therefore there is always the possibility he can misuse his independence, he can fall down. That's why when a man is released from the prison house, that does not mean permanently because he can come back again, the general law is not to come back, but if he likes, he can come back, otherwise what is the meaning of independence? Just like one becomes free from the prison house, naturally he should not go there again." (Discussions with Syamasundara on Henri Bergson philosophy)

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

So, why did Krsna allow the marginal living entities (jiva-souls) to enter the temporary decaying material creation in the first place?

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

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

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

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

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

Srila Prabhupada – "Yes, you forced Krsna to allow you to come, just like sometimes a child forces his father. Father says, "My dear son, do not do this. Do not go there." But he insists, "Oh, I must go. I must go. All right, you go at your risk. That’s all. And you suffer. What can be done?

Because you are Son of God you have got independence, full independence, almighty—therefore you have acquired the quality of your father. You have got little independence, so God does not interfere with your little independence. 

If you persist that "I must go and enjoy independently," so God says, "All right, you can go." This is the position. You have to take sanction. That is a fact. But when you persist, God sanctions. And you come and enjoy." (Melb, Australia June 25, 1974, SB lecture)

This means all the individual jiva-souls in the Spiritual worlds can voluntarily express themselves in their own unique way by offerings personal unique contributions to Krsna.

Real love or genuine service can only exist when free will allows the jiva-souls to voluntarily participate in loving devotional exchanges by contributing to the relationship with Krsna in their own unique way.

Such voluntary service deepens one's exchanges with Krsna through personal expressions that enhances, enriches and adds a variety of flavours to one's unique relationship with Krsna.

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

Srila Prabhupada - "The jiva-soul's position in the spiritual world is voluntary, some devotees want to serve Krsna as flower; they become flower there. If I want to be a flower I shall lie down at the lotus feet of Krsna," he becomes flower, voluntarily, and he can change 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, 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)

Srila Prabhupada - "Because you are Son of God you have independence, you have acquired the quality of your father, so God does not interfere with your independence. If you persist that “I must enjoy independently,” God says, “All right, you can go.” This is the position, if you persist, God sanctions. And you can come here and enjoy." (Melb, Australia June 25, 1974)

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

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

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

Srila Prabhupada - "Yes, but that is free will. He misuses his. Just like a thief, he knows that his stealing, it is bad, but still he does it. That is free will. He cannot check his greediness, so in spite of his knowing that he is doing wrong thing—he will be punished, he knows; he has seen another thief, he was punished, he was put into prison— everything he knows, but still he steals. Why? Misuse of free will. Unless there is misuse of free will, there is no question of free will." (Discussions with Srila Prabhupada and Rene Descartes 1976)

The individual jiva-souls are unique independent living entities in the Spiritual worlds who have their own personality and a sense of independent self that is separate from Krsna's Personality, yet simultaneously are dependent on Krsna as His parts and parcels.

The reason is very clear, Krsna is the Supreme Personality of Godhead and cause of ALL causes, this includes allowing the jiva-souls to have free will. 

Krsna gives the jiva-souls their independence and free will so they can choose how to serve Him voluntarily in their own unique personal way, or even reject Him if they choose, this is expressing one's free will fully.

This allows the jiva-souls to always contribute their own unique offerings out of unconditional personal love, without the need of any pressure or force from Krsna or His devotees however, their are always words of encouragement and suggestions from other genuine, Gurus, sannyasis and devotees.

Srila Prabhupada - "We have got the propensity to love. Love means somebody else. Love cannot be one, or love cannot be executed by only one, there MUST be 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 Prabhupada - "The impersonalist philosophy is oneness. So how can there be love with just one? Is it possible? Have you got any such experience? Love means one? No. "Love means two." There must be two, the lover and the beloved. Kṛṣṇa is already lover. He's so lover of you that He's trying to get you back. That is Kṛṣṇa's attempt. "Please, My dear boy, or My dear friend, My dear servant..." (SB, Canto 2 Ch 1 text 3, Paris, June 12, 1974)

Surrender to Krsna in the Spiritual world never means giving up your free will and allowing Krsna to completely control all of your every actions, deeds, words and thoughts, no, such a relationship in this version of Vaikuntha or Goloka-Vrindavana is impersonalism.  

The jiva-souls in the Spiritual world are not programmed "mindless" drones or robots who only obey what they are told, and therefore never being able to personally contribute to their relationship to their relationship with Krsna, in their own unique way, by always thinking for themselves of the many different ways to please and voluntarily serve Krsna.

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

Only by having free will does the jiva-souls have that unique personality and individual character, otherwise the jiva-souls are no better than dead mindless stone. 

Free will allows genuine loving exchanges and reciprocation to take place, and as said above, without free will the jiva-souls are no better than dead stone Prabhupada has warned us.

Srila Prabhupada - "If you have no free will, then you are a stone. The stone has no free will. You want to be stone? Then you must have free will! But don't misuse your free will. But don't try to become stone either. That is not life." (Aug 5, 1976, New Mayapur France)

Furthermore, Krsna never interferes with the free will of the jiva-souls because if He did by never allowing free will, would only mean loving exchanges of voluntarily reciprocation with Krsna could never exist!

If one is forced to worship a god or so called spiritual teacher, then that is not love, it is tyranny, bullying and slavery.

This "impersonal" version of god's abode where the jiva-souls are forced to surrender their free will and allow a dictarial version of "god" to take over their every actions and thoughts, is mayavadi impersonalism as said above.

Therefore, to deny the jiva-souls having their own unique individual "freedom of expression" (free will) and unique personality and character by forcing them to only allow their so called god to control all their thinking and actions in the name of "surrender," is dangerous IMPERSONALISM.

Having "free will" allows the jiva-souls to express themselves as an individual, an independent unique contributing PERSON who can always voluntarily choose their personal relationship Krsna.

Otherwise there god would only be surrounded by "mindless drones!" "yes," men and women.

Voluntary service is the bases and real meaning of genuine "surrender" in Goloka Vrindavana and the Vaikuntha planets, (The Kingdoms of God) which are the permanent eternal homes and the origin infinite postion of all marginal living entities (jiva-souls).

The jiva-souls in Vaikuntha and Goloka-Vrindavana are forever voluntarily expanding the expression of their unique individuality and free will with an increasing variety of personal devotional offerings based on self expression and loving exchanges, it is never a nonsense one-sided master/slave mindless relationship with Krsna as explained above.

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

However, Krsna does control His pure devotees with loving affection based on "reciprocal loving exchanges." This is because the jiva-souls in their original awareness of genuine Krsna consciousness, will ONLY relate as a "contributing person" in a two-sided voluntary loving exchange with Krsna. 

But there is always a choice in Vaikuntha and Goloka-Vrindavana. 

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

The "eternal marginal living entities" (jiva-souls) also never lose their "free will" in Vaikuntha and Goloka Vrindavan. Both are beginningless and endless as Bhagavad Gita As It Is explains regarding the jiva-soul-

No one really dies, the jiva-souls are indestructible, only the material body decays and fades away (merges back into the "oneness" of material energy) so there is no need to lament as explained in Bhagavad Gita As It Is in Chapter 2-

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, 1983 edition)

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, 1983 edition)

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, 1983 edition)

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, 1983 edition)

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, 1983 edition)

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, 1983 edition)

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

Bhagavad Gita As It Is - "O Pārtha, how can a person who knows that the soul is indestructible, eternal, unborn and immutable kill anyone or cause anyone to kill?" (BG, Ch 2 text 21, 1983 edition)

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, 1983 edition)

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, 1983 edition)

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, 1983 edition)

Bhagavad Gita As It Is - "It is said that the soul is invisible, inconceivable and immutable. Knowing this, you should not grieve for the body." (BG, Ch 2 text 25, 1983 edition)

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, 1983 edition)

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, 1983 edition)

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, 1983 edition)

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

The jiva-souls are eternal spiritual living PERSONS and can NEVER be destroyed, terminated or extinguished, the jiva-souls are indestructible.

Also free will has nothing to do with the material body, free will is a symptom of the eternal jiva-soul and like the jiva-soul, is not a material quality or energy. 

In fact, in the material creation, free will is greatly restricted and only available to the rare human species but even limited there.

In all, the 8 million other species of life have no free will, there is only the urges of material nature which are 

eating, 

sleeping, 

mating,

defending.  

Free will is the constitutional makeup of all jiva-souls on the Vaikuntha planets and Goloka-Vrindavana where nothing material exists, there is no Maya in the "Spiritual worlds," but there is always free will.

Many foolish scholars, academics and religious leaders cannot understand this fact, that due to "free will" the jiva-souls can leave Vaikuntha or Goloka Vrindavana anytime they choose and fall down again and again to the material world regardless of Krsna's promise that once back in the Vaikuntha or Goloka-Vrindavana, they will never again fall down.

No, they can again fall down if they choose by even rejecting Krsna's promise of never falling down from Vaikuntha and Goloka-Vrindavana.

However, although most jiva-souls, over 90% never make that choice to leave Vaikuntha or Goloka-Vrindavana, they can if they want to Prabhupada explains here-

Syamasundara - "Can we predict that returning back home back to Godhead will be permanent? Can we predict that? Just like many prisoners leave the prison, however, some do come back?"

Srila Prabhupada - "No, there is no permanent effect because we have got little independence. There is nothing permanent because you can misuse your independence at any time."

Syamasundara - "And some come back?"

Srila Prabhupada - "Yes, otherwise there is no meaning of independence. Independence means you can do this, you can do that. "All right. Whatever you like."

Devotee - "Then he is so many times falling down, again and again, so will he eventually permanently come back?"

Srila Prabhupada - "He has got independence, therefore there is always the possibility he can misuse his independence, he can fall down. That's why when a man is released from the prison house, that does not mean permanently because he can come back again, the general law is not to come back, but if he likes, he can come back, otherwise what is the meaning of independence? Just like one becomes free from the prison house, naturally he should not go there again." (Discussions with Syamasundara on Henri Bergson philosophy)

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

Srila Prabhupada - "So, even in the Vaikuntha, if I desire that ‘Why shall I serve Krsna? Why not become Krsna?’ I immediately fall down. That is natural. A servant is serving the master, but sometimes he may think that, "If I could become the master." They are thinking like that; they are trying to become God. That is delusion. You cannot become God. That is not possible. But he’s wrongly thinking he can."

Vipina Purandara - "Why doesn’t Krsna protect us from that desire?"

Srila Prabhupada - "He’s protecting. He says, "You rascal, don’t desire. Surrender unto Me." But you are rascal; you do not do this."

Vipina Purandara - "Why doesn’t Krsna save me from thinking like that?"

Srila Prabhupada - "That means you lose your independence. That is force, in Bengali it is said, ‘If you catch one girl or boy, ‘You love me, you love me, you love me.’ ” Is it love? “You love me, otherwise I will kill you!’ Is that love? So Krsna does not want to become a lover like that, on the point of revolver. ‘You love me, otherwise I shall kill you!’ That is not love; that is threatening. Love is reciprocal, voluntary, good exchange of feeling. Then there is love. Not by force; that is rape. Why one is called lover, another is called rape?" (July 8, 1976 in Washington, D.C.)

By misusing one's free will causes the jiva-soul to entering the material creation, this choice has nothing to do with maya or material energy as explained above.

As Prabhupada has explained, it is one's "free will" that allows the jiva-souls to reject Krsna. This is because Krsna has allowed each jiva-soul to be an independent individual person who can make their own choices, that includes even rejecting Krsna if they want, that instantly places them in the material creation.

Paramahamsa - "But ultimately if we come to Krsna, there’s no return."

Srila Prabhupada - "There is return, that is voluntary, returning there is possible if one desires."

Paramahamsa - "If we want?"

Srila Prabhupada - "Yes."

Paramahamsa - "So we can come to the spiritual world and return?"

Srila Prabhupada - "Yes."

Paramahamsa - "Fall down?"

Srila Prabhupada - "Yes, as soon as we try, "Oh, this material world is very nice, Yes," Krsna says, "yes, you go and enjoy this material world. Otherwise what is the meaning of free will? Every living entity has got a little free will. And Krsna is so kind, He gives him opportunity, "All right, you enjoy like this, it is free will. 

Just like one goes to the prison house, not that government welcomes, "Come on. We have got prison house. Come here, come here." He goes out of his free will; again comes out, again goes. Like that."

Paramahamsa -  "So because of our desire to enjoy, we achieve these material bodies; and our desire to achieve Krsna brings us to our natural position."

Srila Prabhupada - "Yes." (May 13, 1973, Los Angeles)^^××