The impersonalist yogis, materialist, scientists, scholars and their devotees, reject Kṛṣṇa being a unique "eternal individual Person" as a spiritual bodily Form, who is the Supreme Personality of Godhead and cause of all causes.
The impersonalist have incomplete knowledge that wrongly tells them the individual jiva-souls are not individual unique living spiritual persons.
Instead, the impersonalists wrongly see that the individual life force is an illusion and does not exist.
They see life (anti-matter) is really an "all-pervasive impersonal oneness" of the living life force that only appears as an individual while contained in a material bodily vessel withinin the material world.
And once the "life force" is freed from the material bodily vessel they are confined too, it merges back into the "oneness" of the all-pervasive life force or universal consciousness like when air is released from a container and becomes "one" with the air around it.
They do not accept the fact that the "life force" or spiritual energy (anti-matter) is a collection of individual units, or eternal individual jiva-souls who are eternal persons as a spiritual bodily form, headed by Krsna, the Supreme individual Personality of Godhead and cause of all causes.
They know that their impersonal beliefs allow them to enter the impersonal "inactive" brahmajyoti, where they can remain for trillions of life times of Brahma, but eventually MUST again fall down and take birth in the material world.
Being merged in the impersonal brahmajyoti is also temporary and can last for a very, very long time, so long in fact, they foolishly believe the impersonal brahmajyoti is their origins.
The real origins of the individual jiva-souls are from the spiritual world's of the Vaikuntha planets and Goloka-Vrindavana, which are the original homes and eternal abodes the individual jiva-souls.
The life force (anti-matter) is an unlimited collection of individual units of living entities headed by Krsna the Supreme Personality of Godhead and cause of all causes.
The eternal original nature of the individual jiva-souls is they are always "active" in Krsna's service in their original natural spiritual bodily position, or in their unnatural position "active" in the material world in a temporary material bodily form (8 million 400 thousand species of material life) and NEVER inactive in their unnatural condition in the impersonal brahmajyoti.
The impersonalist do not want to be "active" in either the spiritual or material worlds, they prefer not to exist at all by extinguishing their individual personal existence, by denying the existence of God, along with their own individuality, spiritual bodily identity and personality, and instead being under the illusion they have become "one" with everything, with God, which is ignorance, atheism and impersonalism.
However, none of this merger permanently into the impersonal brahmajyoti is possible, although the individual jiva-souls can remain a "bodiless inactive spark" for trillions of life times of Brahma in the impersonal brahmajyoti.
However, even over that vast time span, in the face of Krsna's wonderful endless and beginningless creation, it is only a blink of an eye.
Eventually those deluded individual jiva-souls dormant in the impersonal brahmajyoti, again re-emerges from its inactive slumber state and again becomes "active" by taking birth in the material world.
Those impersonalist who have rejected Krsna and Viṣṇu want nothing do do with the Vaikuntha planets of Visnu/Narayana, or Krsna's central Abode of Goloka-Vrindavana, they instead seek out a permanent end (spiritual suicide) to their existence because all their experiences in the temporary material world (matter) always ends in pain and suffering, but their attempt to permanently end their individual existence is never possible.
Although the fallen individual jiva-souls can reside in the impersonal brahmajyoti for a very, very, very long time as explained above however, can never remain inactive eternally.
In other words, the impersonalists want their identity and personality permanently extinguished, but this is not possibe.
In fact not even Kṛṣṇa, Visnu or Siva can grant this foolish attempted spiritual suicide by the fallen individual jiva-souls because, as said above, the eternal nature of the individual jiva-souls in their original position, is to be eternally fully "active" in Krsna or Visnu's pastimes.
Srila Prabhupāda - "Existence in the impersonal brahman (being inactive where one's individual identity and personality is extinguished) is also within the category of non-Krsna consciousness and is also only a temporary condition (because the nature of the individual jiva-soul is to be always active in Krsna's pastimes) Those who are in the brahman effulgence (impersonal brahmajyoti) are also in a fallen condition, so there is no question of falling down from a fallen condition. When fall takes place, it means falling down from the non-fallen condition which is Goloka-Vrindavana and the Vaikuntha planets. This non-fallen condition is Krsna consciousness and is the individual jiva-souls original position and home in the spiritual world." (Letter to Revatinandana dasa, LA 13 June, 1970 and 1971 London)
The individual jiva-souls where never created, they have always existed and are therefore beginningless and endless.
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)
Srila Prabhupada - "God is also an individual person eternally as you are individual person eternally, I am individual person, but the difference between God and you and me is this, that you know your business, I know my business, but God knows everyone's business. That is the difference." (Lecture Melb, Australia April 3, 1972)
Bhagavad Gita As It Is - "Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be." (BG, Ch 2 Text 12)
Bhagavad Gita As It Is - "As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change." (BG, Ch 2 text 13)
Bhagavad Gita As It Is - "O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed."(BG, Ch 2 text 14)
Bhagavad Gita As It Is - "O best among men [Arjuna], the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation." (BG, Ch 2 text 15)
Bhagavad Gita As It Is - "Those who are seers of the truth have concluded that of the nonexistent [the material body] there is no endurance and of the eternal [the soul] there is no change. This they have concluded by studying the nature of both." (BG, Ch 2 text 16)
Bhagavad Gita As It Is - "That which pervades the entire body you should know to be indestructible. No one is able to destroy that imperishable soul." (BG, Ch 2 text 17)
Bhagavad Gita As It Is - “The material body of the indestructible, immeasurable and eternal living entity is sure to come to an end; therefore, fight, O descendant of Bharata." (BG, Ch 2 text 18)
Bhagavad Gita As It Is - "Neither he who thinks the living entity the slayer nor he who thinks it slain is in knowledge, for the self slays not nor is slain." (BG, Ch 2 text 19)
Bhagavad Gita As It Is - "For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain." (BG, Ch 2 text 20 "corrected" 1983 edition)
Bhagavad Gita As It Is - "O Pārtha, how can a person who knows that the soul is indestructible, eternal, unborn and immutable kill anyone or cause anyone to kill?" (BG, Ch 2 text 21)
Bhagavad Gita As It Is - "As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones." (BG, Ch 2 text 22)
Bhagavad Gita As It Is - "The soul can never be cut to pieces by any weapon, nor burned by fire, nor moistened by water, nor withered by the wind." (BG, Ch 2 text 23)
Bhagavad Gita As It Is - "This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, present everywhere, unchangeable, immovable and eternally the same." (BG, Ch 2 text 24)
Bhagavad Gita As It Is - "It is said that the soul is invisible, inconceivable and immutable. Knowing this, you should not grieve for the material body." (BG, Ch 2 text 25)
Bhagavad Gita As It Is - "If, however, you think that the soul [or the symptoms of life] is always born and dies forever, you still have no reason to lament, O mighty armed." (BG, Ch 2 text 26)
Bhagavad Gita As It Is - "One who has taken his birth is sure to die, and after death one is sure to take birth again. Therefore, in the unavoidable discharge of your duty, you should not lament." (BG, Ch 2 text 27)
Bhagavad Gita As It Is - "All created beings are unmanifest in their beginning, manifest in their interim state, and unmanifest again when annihilated. So what need is there for lamentation?" (BG, Ch 2 text 28)
Bhagavad Gita As It Is - "Some look on the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all." (BG, Ch 2 text 29)
Bhagavad Gita As It Is - "O descendant of Bharata, he who dwells in the material body can never be slain. Therefore, you need not grieve for any living being." (BG, Ch 2 text 30)
The individual jiva-souls are a living unique collective of anti-matter living entities, marginal energy, as PERSONS in the form of individual spiritual bodies who are beginningless and endless and therefore indestructible as described above.
We should know this amazing Knowledge Srila Prabhupada has given us explains everything, but only understood by those spiritually qualified to understand.
Spiritual energy (anti-matter) is an indestructible unlimited collection of unique individual living units (persons).
Which means individual eternal living personalities as a perpetual spiritual bodily form, headed by Krsna the Supreme Personality of Godhead and cause of all causes, and His individual direct Visnu-tattva expansions, and His devotee (jiva-tattvas or jiva-souls) expansions, all being individual persons, each as a eternal unique spiritual bodily form.
Krsna also has a further quality unique only to Him and His Visnu-tattva expansions like Paramatma (supersoul).
Kṛṣṇa the Supreme Lord is not only just an individual person, He is also "all-pervasive" and is "all-one" with His spiritual and material creations. Krsna is "simultaneously one and different from His creation" as His Form Lord Caitanya Mahaprabhu teaches (who is Radharani and Krsna combined)
The relationship between Krsna and His devotees is always a "two-sided" voluntary loving reciprocation and cooperation, based on loving exchanges, collaboration, returns, intensional benefactions and individual unique personal offerings.
Such a unique detached side with the individual jiva-souls from Krsna's absolute control, allows an independent separated nature within Krsna's creation, where the individual jiva-souls can always choose to express themselves with their own thoughts and actions the way they want seemingly outside Krsna's absolute control even though that sense of independence is also within Krsna's absolute plan.
Actually nothing can happen or exist outside Krsna's plan, as explained in Bhagavad Gita As It Is-
"Not a blade of grass can move without the will of the Lord."
The full spiritual expression and potential of the living entities in the spiritual world (the Vaikuntha planets and Krsna’s (God's) central planet Goloka Vrindavana) is always experienced by Krsna, His unlimited Visnu-tattva expansions like Narayana, Visnu, Maha-Visnu, Garbhodakashayi Visnu, Paramatma (supersoul) etc.
And by His eternal individual separated jiva-souls (devotees), also expansions of Kṛṣṇa, who always experience a unique relationship with Krsna in a "two-way" open personal exchange, based on independent expressions of loving reciprocation and voluntary cooperation.
Krsna allows it to be this way because only by having a "two-way" relationship of loving voluntary exchanges between Kṛṣṇa and His expansions, is giving back to them in kindness and in quantity (reciprocating), allowing loving meaningful unique mysterous exchanges, returns and cooperation exist.
By having His creation on this "two-way" street of that allows the individual jiva-souls to serve voluntarily, Kṛṣṇa is allowing a more diverse reality that encourages unlimited voluntary personal contributions from His devotees in the endless eternally youthful Kingdom of God.
The eternal relationship with Krsna (God) is openly expressed from "two angles" instead of one (just Krsna), on a "two-way" street instead of a one-sided autocracy that allows loving voluntary contributions, personal original exchanges, reciprocation that further allows independent unique expressions from the devotees (individual jiva-souĺs) that forever enrich and blissfully expand the relationship between Krsna and His direct expansions, and individual devotees (jiva-souls).
In other words, real love (personalism) is only possible between "two persons" both contributing to the relationship, and never just one person including Krsna (impersonalism).
This allows genuine personalism that is only fully experienced on a "two-way" street, to prevail, denying impersonalism, or a "one-sided" loveless cold stagnant dictatorship.
Srila Prabhupāda – "Love means a relationship between "two persons," then there is exchange, then there is love. I must deal with you open-hearted, you must deal with me open-hearted, then there is love. So if you want to love Kṛṣṇa, God, then these things must be there." (Aug 9, 1976, Tehran)
Srila Prabhupada - "The impersonalist philosophy is oneness, so how there be love with just one? Is it possible? Have you got any such experience that love means one? No. Love means two. There must be two, the lover and the beloved. Kṛṣṇa is already lover. He loves you so much that He's trying to get you back. That is Kṛṣṇa's attempt. "Please, My dear boy, or My dear friend, My dear servant." (SB, Canto 2 Ch 1 text 3, Paris, June 12, 1974)
This means the individual jiva-souls (devotees) in the spiritual world can always express themselves as they choose and feel while serving Krsna, being independent from Krsna's authoritarian control that He allows so a two-way voluntary exchange can exist with His devotees.
Krsna allows this paradox (seemingly giving up His absolute control) to happen so that independent unique thoughts and actions from the individual jiva-souls can exist and always be openly expressed independently from Krsna in their own unique way, in unlimited personal ways that forever expand diversity in the spiritual world.
Freedom of self-expression (free-will) must exist in the spiritual world on a "two-way" platform so the individual jiva-souls can express themselves in a particular service that they voluntary choose to do, and not chosen for them by Krsna, this is what a two-way street means.
Each individual jiva-soul eternally has their own unique independent personality and character that allows them to forever voluntary expand their variety of devotional contributions (service) to Krsna.
Therefore, the individual jiva-souls are always able to voluntary choose to serve Krsna in their own unique way, or can even reject Krsna if they choose.
Without having such freedom of expression within one's individual constitution, then genuine voluntary loving exchanges, reciprocation and free will can never exist.
If Krsna denied the individual jiva-souls their freedom of expression (free-will), allowing them to eternally experience an independent sense of self, which is being able to make their own voluntary contributions eternally, then their existence as a unique meaningful individual person has no meaning at all, making them no better than dead stone or lifeless matter.
So, how does "free will" and the sense of being independent from Krsna work, when in actual fact, the individual jiva-souls are always fully dependent on Krsna and His Visnu-tattva expansions like Maha-Visnu?
All that the individual jiva-souls have, plan and have, have always fitted into Krsna ultimate plan, where Krsna is always the Supreme Lord and controller of all that there is?
Krsna allows the individual jiva-souls to do what ever they desire (choose), and such desires are always for filled by His Visnu-tattva expansions like Maha-Visnu, Garbhodakashayi Visnu, Brahma and the demigods in the material world who build and manage the temporary material world (Krsna's separated external energies) with their servants.
Why does Krsna allow the individual jiva-souls to express themselves seemingly independent from Him, that even includes rejecting Krsna if they choose, when in reality everything is Krsna's creation and belongs to Him, where all that there is, is under His control and always dependent on Krsna the Supreme Personality of Godhead and cause of all causes?
The fact is, nothing can operate or exist separate from Krsna, not even a blade of grass can move without the will of the Lord. This is because Krsna (God) is the origin of all the spiritual and material worlds.
So how can the individual jiva-souls eternally experience a unique sense of independence and free will separate from Krsna?
The answer is explained above, paradoxically the individual jiva-souls have always been able to express themselves in their own unique way independent from Krsna and Viṣṇu because such freedom of expression, thoughts and deeds have always been part and parcel of Krsna's ultimate plan that is the only way of allowing a "two-way" open contributing connection and exchange between Kṛṣṇa and His individual devotees.
The individual jiva-souls having free will and an independent feeling of a sense of self is also within Krsna's absolute plan.
In this way, Krsna's devotees (the individual jiva-souls) can eternally think for themselves and make their own decisions on how they want to voluntary serve Krsna in so many progressive ways, or not serve Him at all if they choose. This is the reality of free will sanctioned by Krsna and fully under His control.
This independence and free will gives the individual jiva-souls their unique autonomous nature that allows them to act as they desire seemingly separate from Krsna's total control.
But this only happens because Krsna allows it, after all, it is all His creation.
Such independence allows a "two-way" voluntary relationship between Krsna and His devotees, where the individual jiva-souls can act in almost anyway they choose, even against the desires of Kṛṣṇa if they want.
This means Krsna always allows the individual jiva-souls to express themselves in their own unique way, separate from being always controlled by Krsna like a puppet master controls every movement of his puppets.
Krsna knows that such absolute power of control in a "one-sided" relationship that denies two-way is loveless impersonalism.
This is why Krsna allows a two-way relationship of voluntary service because He knows that without this, there can never be loving exchanges and cooperative reciprocation between Kṛṣṇa and His individual jiva-souls.
Even though Krsna is the Supreme controller, without allowing the individual jiva-souls to also have their own unique freedom of choice, actions and thoughts, then His Kingdoms of the Vaikuntha planets and Goloka-Vrindavana would be loveless cold impersonal paradises, because love can never be experienced or shared with just one, not even Krsna or Visnu, there must be two.<*.*>.
