Srila Prabhupada - "God is also human form. "Man is made after the shape of God." So Kṛṣṇa is also like human form, two hands, two legs." The human form is also the full manifestation of the jiva-soul." (Melb, May 20, 1975)

The original eternal form of the marginal living entity (jiva-soul) is a "two-arm form" like Krsna the Supreme Personality of Godhead and cause of all causes.

The jiva-souls in Goloka-Vrindavana also can choose to enter the Vaikuntha planets where they manifest from their two-armed form to a four armed form like Visnu's form. 

The marginal living entities or jiva-soul's original bodily form is made up of-

Sat - eternity, 

Cit - knowledge, 

Ananda - bliss,

Vigraha - perpetual spiritual bodily form.

Being an "inactive" (dormant) so-called "spiritual spark" in the impersonal Brahmajyoti is an already fallen unnatural condition of the jiva-soul, who in their full potential, are a spiritual bodily PERSON fully active like Krsna in the spiritual world serving Him explained above, which is the jiva-soul's natural eternal home.

Krsna's effulgence is known as the dormant (impersonal) Brahmajyoti made up of a collective of "inactive"(dormant) individual jiva-souls appearing there as "spiritual individual sparks" in their "fallen" unnatural  state."

As said above, appearing in that "fallen condition" as a spiritual spark is the unnatural condition of the jiva-soul, who in their full potential IS a PERSON as a spiritual bodily form.

Srila Prabhupada - "Existence in the impersonal Brahmajyoti is also within the category of non-Krsna consciousness and a fallen condition therefore, those who are in the brahman effulgence are also in a fallen condition, so there is no question of falling down from a fallen condition. 

We do not accept anyone elevated to the brahman effulgence as actually liberated, the living entities first falling down to this material world are NOT from the impersonal brahman.

When fall takes place, it means falling down from the non-fallen condition and that non-fallen condition is Krsna cconsciousness. So long one can maintain pure Krsna consciousness he is NOT fallen down. 

As soon as he becomes out of Krsna consciousness immediately he is fallen down. Those who are thinking that they are liberated by being situated in brahman effulgence are described in the Srimad-Bhagavatam as impurely intelligent. 

So, we do not accept anyone elevated to the brahman effulgence as actually liberated. In other words, they are actually not liberated, and because they are not actually liberated they again come down to the material world." (Letter to  Revatinandana dasa, Los Angeles 13 June, 1970)

As said above, appearing in that "fallen condition" as a "spiritual spark" is the unnatural condition of the jiva-soul, who in their full potential IS a PERSON as a spiritual bodily form.

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

Srila Prabhupada - "The spirit soul is NOT formless; it has got form, the spirit soul always has form and is expressed as hands, legs, heads, everything. But with our material eyes at the present, our gross eyes, we cannot see these facts; therefore we foolishly believe the jiva-souls have no form." (Lecture on BG 2.14 - Mexico, Feb 14, 1975)

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

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

Devotee – "Is the original body of the jiva-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 – "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 jiva-soul."

Hari-sauri - "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 that "As 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)

The original eternal form of the jiva-souls are NOT some impersonal formless spark in the Brahmajyoti or Brahman as the impersonalists and mayavadis believe, nor does the jiva-souls originate from the Body of Maha-Visnu. 

Srila Prabhupada - "When fall down takes place, it means falling down from the non-fallen condition. The non-fallen condition is Krsna consciousness, 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 Prabhupāda - "We are only a (dormant bodiless) spark (while fallen in the impersonal Brahmajyoti). But because we are spirit, we cannot remain in that fallen impersonal stage. The jiva-soul wants to enjoy, so for as long as one has forgotten (their spiritual bodily origin while outside of the spiritual atmosphere), one develops a body which is called matter."

Śyāmasundara - "Does the jiva-soul develop a spiritual body?"

Srila Prabhupāda - "No, he is spirit, spiritual identity already. But as we are developing material body, similarly we can revive spiritual body."

Revatīnandana - "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. Does that means the whole brahmajyoti is composed of fallen jiva-souls? You see my question? If I go there, I'm a jīva-soul, and if I go to the brahmajyoti am I still fallen?"

Srila Prabhupāda - "Yes."

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

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

As said above, the original form of the jiva-soul has "two-arms" like Krsna and their original home is Vaikuntha and Goloka Vrindavana.

Also, only when the jiva-souls voluntarily choose to leave Goloka-Vrindavana and enter the Vaikuntha planets, do they manifest a four armed form like Lord Visnus or Lord Narayana. 

There are billions of different perpetual Vaikuntha planets that take up 3/4 of the spiritual sky, each having their own Visnu form who has their own unique name that describes the pastimes on their particular Vaikuntha planet.

Visnu/Narayana Forms are all expansion of Krsna via Krsna's first expansion, His older brother Balarama.

There are also three other major Visnu expansions that build and manage the material temporary creation, which is 1/4 of the spiritual sky.

1 - Kāraṇodakaśāyī Viṣṇu (Maha-Visnu) 

2 - Garbhodakashayi Visnu (Hiraņyagarbha) 

3 - Kshirodakashayi Visnu (Paramatma or Super-Soul) 

1 - Maha-Visnu who creates all the massive Brahmanda universes that originate from the pores and breathing of His Body.

2 - Garbhodakashayi Visnu who enters deep inside each Brahmanda universe and creates a secondary smaller universe where Brahma further creates many planetary systems (14 in our material universe)

3 - Paramatma or Super-Soul, who accompanies each individual jiva-soul to the material creation.

Krsna is always complete in Himself and can never be alone because He is always enjoying with His unlimited variety of expansions of who the jiva-souls are just one category of living entity.

How Krsna is fully complete within Himself is understood in this way-

Krsna is never alone and has never been alone because everything is situated in Him as one and simultaneously different from Himself.

This means Krsna is simultaneously one individual Personality and simultaneously many personalities.

But in different categories, this ability is the full potential of Lord Krsna.

As said above, this is why Krsna is the Supreme Personality of Godhead and cause of all causes. 

Krsna is fully satisfied in Himself, that includes enjoying through all of His expansions that are His parts and parcels.

It is not that Krsna is just in our hearts, the fact is all jiva-souls are part of Krsna.

In other words, Krsna is never alone just like the Sun-disc can never exist alone without the presence of the surrounding sun-rays.

Krsna is compared to the Sun-disc and the different types of living entities are compared to the sun-rays.

The Sun-disc and the sun-rays cannot exist without each other, just like Krsna is always surrounded by His parts and parcels.

Krsna is the Supreme Lord and is simultaneously one with all that exists, but also different from all of His expansions.

However, Krsna is never alone!

Krsna's eternal consort Srimati Rādhārāṇī is none different from Him and is the manifestation of the pleasure potency of Krsna and is His internal potency.

Guest - "Srila Prabhupāda, are we expansions of Rādhā?"

Srila Prabhupada - "No, Rādhā is the internal potency, we are marginal potency (the jiva-souls). Of course, originally, in that sense, everything is Kṛṣṇa's expansion. Sarvaṁ khalv idaṁ brahma. But even there are expansions... That is the difference between Māyāvāda philosophy and Vaiṣṇava philosophy.

Lord Caitanya Mahāprabhu teaches "acintya bhedā bheda tattva" meaning we are always simultaneously one and different spiritual beings. Always. We should remember. We are expansion of Kṛṣṇa, we are expansion of Rādhā also because Rādhā is also expansion of Kṛṣṇa. But still, different. That is our philosophy- 

"One and different simultaneously - Acintya bhedābheda."

"Caitanya Mahāprabhu's philosophy is "inconceivable simultaneously one and different." 

This is explained in the Seventh Chapter of Bhagavad-gītā. The energies and the energetic is the same. Śakti-śaktimator abheda.

Just like the sun-disc and the sunshine (sun-rays) are technically the same and no difference. But the molecules of the sunshine particles ate not equal to the sun-disc. These truths we shall always remember. Acintyāḥ khalu ye bhāvāḥ. Therefore these truths are inconceivable, we are simultaneously one with Kṛṣṇa and Rādhā, and at the same time different." (BG, Ch 4 text 5, Montreal, June 10, 1968)

Srila Prabhupada - "Rādhā and Kṛṣṇa are "one and the same", but They have assumed two bodies. Thus They enjoy each other, tasting the mellows of love. The two transcendentalists Rādhā and Kṛṣṇa are a puzzle to materialists. The description of Rādhā and Kṛṣṇa from the diary of Śrīla Svarūpa Dāmodara Gosvāmī is a condensed explanation, but one needs great spiritual insight to understand the mystery of these two personalities.

One is enjoying in two.

Śrī Kṛṣṇa is the potent factor, and Śrīmatī Rādhārāṇī is the internal potency. According to Vedānta philosophy, there is no difference between the potent and the potency; they are identical. Radha and Krsna are "one" in "two bodies" but united in one body as Lord Caitanya Mahāprabhu. 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 (jiva-souls) 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 - "When Krsna wants to be attracted by a woman, He has to create such a woman from His own energy. That woman is Rādhārāṇī." (SB, Canto 3 Ch 31 text 38 Purport)

Krsna divided Himself into "two" just so He could experience loving exchanges. 

For even Krsna love can never exist when there is just "one", there must be two, therefore He expands Himself as Srimati Radharani.

And Kṛṣṇa also expands as other Visnu-tattva forms also and again expands in a limited way as Siva-tattva and jiva-tattva. 

Understanding the different  categories of living entities is inconceivable however, only Radharani can control Kṛṣṇa so He can experience loving exchanges and emotions with a women, Krsna therefore divided Himself into two - Kṛṣṇa and Srimati Radharani.

Krsna wanted to have affectionate dealings with a women, this is why He divided Himself into "two" just so He could experience those loving exchanges.

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

Srila Prabhupāda - "She is spiritual energy."

Madhudviṣa Swami - "But is She jīva-bhūta (jiva-soul) or?"

Srila Prabhupada - "No, no, no. She is Kṛṣṇa. If everything is Kṛṣṇa and Rādhārāṇī is not Kṛṣṇa, what is that? Kṛṣṇa. He (She) is Kṛṣṇa. She is the Kṛṣṇa's pleasure potency."

Madhudviṣa Swami - "She is not jīva-soul?"

Srila Prabhupada - "No, no, no. She is Kṛṣṇa. Kṛṣṇa divided Himself into His energy and Himself. That energy, original spiritual energy, is Rādhārāṇī. That is stated by Jīva Gosvāmī. Rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmāt. When Kṛṣṇa wants pleasure, He cannot accept the inferior energy (matter). The same superior energy, Kṛṣṇa, is divided into two. That is Rādhā and Kṛṣṇa. And again, when they are united, that is Caitanya Mahāprabhu. Divided, they are Rādhā and Kṛṣṇa, and united, Caitanya Mahāprabhu. 

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

So Śrī Kṛṣṇa Caitanya is combination of Rādhā and Kṛṣṇa. And when they are divided into two, that is Rādhā and Kṛṣṇa. This is the purport. 

Rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmād ekātmānāv api bhuvi purā deha-bhedaṁ gatau tau, śrī-caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caikyam āptam [CC. Ādi 1.5]

These are the conclusion- 

Śrī Caitanya Mahāprabhu is Rādhā-Kṛṣṇa combination. But He is playing the part of Rādhārāṇī to understand Kṛṣṇa. This is Kṛṣṇa Caitanya Mahāprabhu. 

Rādhārāṇī is the chief gopī and all Her young girl friends, they are also gopīs." (SB Canto 2 Ch 1 text 1-5, Melb, June 26, 1974)

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

Srila Prabhupada - "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." (CC Adi 4.71)

Srila Prabhupada - "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." (CC Adi 4.71)

Srila Prabhupada - "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." (CC Adi 4.71)

Srila Prabhupada - "Śrī Kṛṣṇa cannot enjoy anything that is internally different from Him. Therefore Rādhā and Śrī Kṛṣṇa are identical." (CC Adi 4.71)

Srila Prabhupada - "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 Caritamrita - "Just as the fountainhead, Lord Kṛṣṇa, is the cause of all incarnations, so Śrī Rādhā is the cause of all these consorts." (CC, Adi 4.76)

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

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

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)^^**^^