"Generated" from Krsna the Supreme Personality of Godhead and cause of all causes, means the individual jiva-souls belong to the spiritual platform (anti-matter) of eternal individual living entities, who were never born and who will never die, called the "marginal living entities, marginal plane or marginal potency."

The individual jiva-souls are NOT created from the marginal plane because eternally they ARE the marginal plane. 

The individual jiva-souls are eternally existing spiritual persons who, through their free will, are positioned to voluntarily interact with both spiritual and material energies.

As said above, the eternal individual jiva-souls being generated from the marginal plane, does not mean at one point they were created, or originated from some beginning point in the spiritual sky.

The word "marginal" means the individual jiva-souls can remain in the spiritual world's of the Vaikuntha planets and Goloka-Vrindavana (anti-matter), or they can enter the decaying material world as the individual eternal spiritual personality they are, but immediately become covered by "matter" in the form of a temporary material bodily vessel.

The individual jiva-souls were never created and have no origin as Bhagavad Gita As It Is Chapter two text 12 to text 30 explains.

"Generated" therefore means the individual jiva-souls belong to a category of eternal individual personalities who are beginningless and endless called the marginal living entities (eternal individual jiva-souls) whose eternal and original home is Goloka-Vrindavana or the Vaikuntha planets in the spiritual world.  

The individual jiva-souls were never created, nor literally "generated" from any origin, because they have always existed, and will continue to exist as individual spiritual bodily "persons" eternally.

As said above, "Generated" means the individual jiva-souls eternally belong to a platform or category of eternal living entities called the "marginal living entities or marginal potency." 

The individual jiva-souls are eternal persons as a spiritual bodily form whose eternal natural eternal home is the Vaikuntha planets and Goloka-Vrindavana that take up 75% of the Spiritual Sky, but some (less then 10%) are now presently covered by a material bodily vessel in progressive decay within the temporary material world that takes up 25% of the Spiritual Sky.

Falling to the material world of repeated birth and death means being possibly covered by the 8 million 400 species of material bodily forms in the material world.  

The individual jiva-souls or marginal living entities are eternal spiritual personalities as a spiritual bodily form for infinity.

Generated clearly means the eternal individual jiva-souls are part and parcel of an eternal category of living entities collectively known as the marginal energy or plane of individual jiva-souls.

Furthermore, the individual jiva-souls did not originate from the impersonal brahmajyoti, tatastha-sakti, the Body of Maha-Visnu or even Kṛṣṇa. They never came into being or were generated from a beginning point because the individual jiva-souls are beginningless and endless and were never created as Bhagavad Gita As It Is chapter two explains, they have always existed over infinity.

The individual jiva-souls never originated or were generated from tatastha-sakti as some claim because again, there is no origin for the individual jiva-souls who like Krsna and Viṣṇu, eternally exist. 

In other words, just like Krsna has always existed, so has His marginal potency, the individual jiva-souls.

So this clearly means the individual jiva-souls never originated, or were generated (created) from the impersonal (inactive) brahmajyoti, the Body of Maha-Visnu, or the fallen condition known as tatastha-sakti.

All three are fallen conditions for the individual jiva-souls, whose real eternal natural home is the Vaikuntha planets and Goloka-Vrindavana in the spiritual world.  

So what is the correct understanding of tatastha-sakti?

Taṭastha-sakti is another name for marginal living entities (eternal individual jiva-souls) who can be either under the influence of the spiritual energy, or the material energy. 

The individual jiva-souls are NOT between the spiritual energy and the material energy as some wrongly claim because the individual jiva-souls are ALWAYS part and parcel of the spiritual energy. 

Even when fallen and covered in the material world with a material bodily vessel, the individual jiva-souls ALWAYS remain a spiritual personality, they are NEVER inbetween matter and spirit, they are only covered by matter in the form of a material bodily vessel.

Whether in the spiritual world or covered in the material world, the individual jiva-souls (anti-matter) are eternally a spiritual bodily person.

Srila Prabhupada - "So this temporary material world is the taṭastha (materially conditioned) characteristics, and the spiritual world is the permanent (personal) characteristics. So our effort is to get out of this taṭastha (materially conditioned) characteristics and enter the permanent (personal)  characteristics. That is called spiritual elevation." (Lecture CC, Madhya-lila 20.354-358, New York City, Dec 28, 1966)

Srila Prabhupada - "Because the individual soul is apt to fall down sometimes under the clutches of māyā to the material world, it is called taṭastha śakti." (Lecture BG, Ch 7 Text 4-5 Bombay, March 30, 1971)

Maya or the temporary material energy does not exist in the spiritual world however, free will eternally exists there and allows the individual jiva-souls to make their own decisions of voluntary offerings and contributions, and even accept or reject Krsna if they choose. 

Srimad Bhagavatam explains the fall down of the marginal living entity (individual jiva-souls) from the Vaikuntha planets and Goloka-Vrindavana to the material world, in the 4th Canto of Srimad Bhagavatam, Chapter 28 text 53, where the Supreme Lord is disguised as a brahmana.

The brāhmaṇa said - "My dear friend, even though you cannot immediately recognize Me, can't you remember that in the past you had a very intimate friend? Unfortunately, you gave up My company and accepted a position as enjoyer of this material world." (SB, Canto 4 Ch 28 text 53)

The inactive brahman effulgence (impersonal brahmajyoti or void) worshipped by impersonalists, mundane religionists, Buddhists and mayavadis, is "fallen conditions" the individual jiva-souls fall down too, but can never remain in that "fallen condition" of inactivity eternally. 

Eventually, they are forced to leave that dormant condition because the nature of the individual jiva-souls are to be always "active" in the service of Krsna and not remain inactive. 

So, eventually the fallen individual jiva-souls leave the impersonal brahmajyoti or void and again take birth in the material world.

Revatīnandana dasa - "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 dasa - "That means all individual jīva-souls there in the impersonal Brahman (Brahmajyoti) are also fallen souls?"

Srila Prabhupāda - "Yes, 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. When fall takes place, it means falling down from the non-fallen condition (Goloka-Vrindavana and Vaikuntha). The non-fallen condition is Krsna consciousness." (Letter to Revatinandana, LA 13 June, 1970 and 1971 London)

We are all equally old individual jiva-souls because we have ALWAYS eternally existed without any beginning point, nor will we ever cease to be as explained above.

The individual jiva-souls are eternal spiritual living PERSONS, as a spiritual bodily form, who can never be destroyed, cut into pieces, terminated or extinguished because the individual jiva-souls are indestructible.

This means there was no beginning to the individual marginal living entities (jiva-souls) existence, nor will there be an end or no new individual jiva-souls ever being created because they have always existed as explained here-

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)

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 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 eternal individual jiva-souls can even choose, due to free will, to stay embodied in the temporary decaying material universe's cycles of birth and death, and cycles of material annihilation and creations for an almost infinity, but ultimately it is all temporary.

So the conclusion is, there is no origin to Krsna's individual marginal living energy (an unlimited number of eternal individual jiva-souls), who have existed for as long as Krsna has existed, which is eternity.

We must understand from Srila Prabhupada's teachings the real meaning of surrender, voluntary devotional service, loving exchanges, free will and the need to always remember Krsna and never forget Him.

In the spiritual world's of Goloka-Vrindavana and the Vaikuntha planets, surrender to Krsna, through loving voluntary devotional service, is never a "one-way or one-sided" impersonal relationship that denies individual unique contributions and offerings from the devotees in a two-way exchange of loving reciprocation. 

Real love or service to Radha and Krsna in the spiritual world is always voluntary, based on wonderful loving reciprocal exchanges between Kṛṣṇa and His devotees.

Voluntary service in the Kingdom of God (Krsna) is only genuinely expressed correctly in a "two-way" exchange of loving emotions based on devotional creative actions and thoughts.

Krsna always sanction's "free will" in the spiritual world because He allows the individual jiva-souls to have their own unique independent voluntary skills of self expression, and choice of personal offerings they present to Krsna.

Without free will, the individual jiva-souls can never participate in voluntarily expressing their unique love for Kṛṣṇa, that enrich, expand and add unlimited varigatedness to the relationship.

The individual jiva-soul's (marginal living entities) relationship with Krsna, is naturally a "two-way" personal partnership sharing loving exchanges based on reciprocation, voluntary cooperation, and pleasing Krsna the Supreme Personality of Godhead and cause of all causes.  

Krsna gives the individual jiva-souls "free will" for the purpose to allow "love to exist" which means of allowing a "two-way" to participation by having loving exchanges. 

Such loving exchanges can never exist with only "one" making all the decisions, not even if it is Krsna, there must be always be two-way exchange with God (Krsna) otherwise "love" can never exist!

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)

Love can only exist in a "two-way" exchange of intimate expressions. Only a "two-sided" cooperation expands one's unique individual voluntary contributions presented to Krsna as personal offerings.

On the Vaikuntha planets and Goloka Vrindavana, personal expressions of loving exchanges between Kṛṣṇa and His devotees can only be expressed and acted upon by having free will. 

Such freedom of expression is always encouraged by Krsna in His relationship with His devotees (the individual jiva-souls that add flavour, variety and mystery to their association.

This means the Kingdom of God (Krsna's abode) is not a "one-sided" dominating impersonal stagnant domain devoid of personal unique offerings that will only deny personal contributions (offerings) to God (Krsna), meant to expand, enrich and forever flavour the relationship with Kṛṣṇa with unlimited variety.

As said above, love or service is not a "one-sided" affiliate of total supremacy or pre-eminence, it is rather an act of voluntary participation and personal unique contributions, only then can real love exist.

So we must understand that genuine loving relations and service are based on voluntary reciprocal exchanges and contributions between two and not just one!

Loveless Impersonalism is excluding the voluntary act of self expression and denying a two-way cooperative relationship with God (Krsna). 

The individual jiva-souĺs have their choices too, even if that choice means rejecting Krsna. 

Free will only has meaning when the individual jiva-souls have a choice to express themselves in a "two-sided" voluntary way with, or without Krsna. This means the individual jiva-souls can reject Krsna if they choose, which in a sense proves that "free will" does truly exist.

Only then can genuine free will exist.

In other words, loving reciprocation is only possible in a "two-way" exchange between two individuals with each contributing to the relationship's expansion of nectarine mellows of service.

The word "reciprocation" only has meaning when there are two involved in a cooperative relationship, reciprocation has no meaning with just one.

Impersonalism is understood in this way, the puppeter has total control over his puppets by manipulating the strings that control their every actions, they only act accordingly to what the puppeter does with his strings, the puppets have no thoughts of their own or or have any sense of an individual existence.

Similarly, the individual jiva-souls are NOT Krsna's mindless emotionless puppets or drones like that. 

Those who think surrendering to Krsna in the impersonal way by become His mindless puppet by only doing what He demands, are dangerous mayavadis who are foolishly attempting to commit spiritual suicide.

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)

The Kingdom of Kṛṣṇa is nothing like that, Kṛṣṇa only wants those devotees who think for themselves, and who voluntary choose to serve in their way to please 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." (Philosophy Discussions, Rene Descartes)

Srila Prabhupada – "So everyone can know that independence means one can use it properly, one can misuse it. That is independence. If you make it one way only, that you cannot become fall down, that is not independence. That is force." (Mayapur, June 20, 1973)

Having "free will" (freedom of thoughts and actions) is the eternal constitutional make up of every "marginal living entity (individual jiva-soul)," and is the foundation that begins all the jiva-soul's interactions with Krsna.

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

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

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

Srila Prabhupāda – "Love can only exist in a relationship between "two-persons," then there is exchange, then there is love. I must deal with you open-hearted, you must deal with me open-hearted, then there is love. So if you want to love Kṛṣṇa, God, then these things must be there." (Aug 9, 1976, Tehran)

Srila Prabhupāda - "There is also spiritual bodily form, just like this material body is compared with the dress. Now, just like in your present material form you have got hand; therefore your coat has got hand. You have got legs; therefore your pant has got legs. Therefore, it is to be assumed that the spirit soul ALWAYS has got form and is expressed as hands, legs, heads, everything. The individual spirit soul is not formless; it has got form. But with our material eyes at the present, gross eyes, we cannot find it; therefore we say and foolishly believe it has no form." (Lecture BG, Ch 2 text 14, Mexico, Feb 14, 1975)

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

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

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

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

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

Srila Prabhupada - "Not in the spiritual world, there that is voluntary, some devotees want to serve Krsna as flower; so they become flower there. If I want that, to be a flower I shall lie down at the lotus feet of Krsna, then he become flower, voluntarily, and he can change his, from flower to human body. That is spiritual life. There is no restriction. If some devotee wants to serve Krsna as cow, he serves Krsna as cow, as calf, as flower, as plant, as water, as ground, field, or as father, as mother, as friend, as beloved, anything. It is inconceivable, yet a fact." (SB, Canto 6 Ch 1 text 1-4, Melb, Australia May 20, 1975)

The full potential and unique expression of the individual jiva-soul is eternally a spiritual bodily form always active in Krsna's pastimes. And no two individual jiva-souls (devotees) are the same, each have their own unique characteristics. 

The individual jiva-soul in its full potential is not some impersonal formless spark dormant or inactive in Krsna's Bodily effulgence (the impersonal inactive aspect of the brahmajyoti). The eternal original natural of the individual jiva-souls is to be always active in Krsna's service and pastimes as explained above.

Srila Prabhupada – “The human form is the full manifestation of the jiva-soul.” (Melb, Australia May 20, 1975)

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 BG, Ch 2 text 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 spiritual bodily form, just like this material body is compared with the dress. Now, just like in your present material form you have got hand; therefore your coat has got hand. You have got legs; therefore your pant has got legs. 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, Ch 2 text 14, Mexico, Feb 14, 1975)

Krsna allows the eternal individual jiva-souls (devotees) in the spiritual world to continually re-invent themselves by voluntarily serving in a capacity they choose by making their own unique contributions and offerings.

This allows diversity and an unlimited range of variegatedness in the devotee's personal service to Krsna that is forever expanding their progressive independent contributions in the Kingdom of God (Vaikuntha planets and Goloka-Vrindavana) infinitely expanding their voluntary participation, personal contributions and inspiration in an unlimited variety of unique ways serving and associating with Krsna in His never ending expanding blissful pastimes (lilas)

Krsna allows the individual jiva-souls (His devotees) to have their "free will" because He wants to see unique voluntary independent self expressions of voluntary love towards Him from His devotee's personal choices with their own unique thoughtful contributions on their own.

Krsna wants His devotees to voluntarily be personally creative in their independent offerings, friendship and service to Him.

In other words, Kṛṣṇa wants a "two-sided" open reciprocal cooperative contributing relationship of loving exchanges with His intimate devotees, where they can voluntarily express themselves as they choose, in their own unique way, as separate independent individuals from Krsna, yet simultaneously fully dependent on Him due to being His parts and parcels.

This means the devotees of Krsna should never surrender to a mindless puppetry “one-sided" dominating relationship, where the devotee is ordered what to think, and how to serve without being encouraged to think for themselves with their own unique personal voluntary contributions. 

Such a nonsense “one-sided” relationship is a loveless dictatorship and impersonalism that denies individual self expression!

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

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

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

Srila Prabhupāda – "Love can only exist in a relationship between "two-persons," then there is exchange, then there is love. I must deal with you open-hearted, you must deal with me open-hearted, then there is love. So if you want to love Kṛṣṇa, God, then these things must be there." (Aug 9, 1976, Tehran)

As said above, real love (service) is voluntary and can never exist on a “one-way" path because love can only exists when "two" are involved in voluntary reciprocal contributing loving exchanges.

Krsna allows free will (voluntary self-expression) so His devotees can experience their own unique individuality and make their own unique offerings (contributions) to Him in a way that forever expands loving exchanges and reciprocation in a "two-way" transition between Kṛṣṇa and the devotee which is never a "one-sided" non-contributing loveless dictatorship.

In this way, "free will" only eternally exists for Krsna's devotees because Krsna wants a "two-way" contributing open relationship with His devotees, therefore Krsna always encourages self expression and unique personal contributions from His dear devotees that make the relationship a "two-sided" exchange of loving emotions.

The relationship with Krsna must be this way because love can never be experienced with just one, there must two in an open "two-sided" reciprocal relationship of mutual returns and voluntary cooperation.

This is what it means to feel like a significant person who can voluntary choose what they want to contribute and offer to Krsna out of genuine selfless love.

This allows the individual jiva-souls to take humble pride in their service, actions and thoughts, allowing them to feel significant, like a meaningful individual person always with something unique and wonderful to offer to Krsna.=#=.

In Maha-Visnu's Block universe (lifeless matter) known as the material creation (mahat-tattva), every possible material bodily vessel combination eternally exists within the dreams of Maha-Visnu.

These material bodily vessels from Maha-Visnu's dreams are possessed (hired) by the individual jiva-soul (living anti-matter) and experienced on the pathway of "past, present and future" moving through the dreams of Maha-Visnu also known as the Block universal material creation. 

All individual life originates from the spiritual world known as the Vaikuntha planets and Goloka-Vrindavana (the individual jiva-souls original home) and NEVER from the material world, the impersonal brahmajyoti or the Body of Maha-Visnu.

After entering the material creation (matter) due to falling down from the spiritual world (anti-matter), the individual jiva-soul "hires" (possess) a material bodily container from Maha-Visnu's dreams (the Block universe).

The "Block universe" is all that exists in Maha-Visnu's material creation, its past, present and future" all existing together simultaneously.

The Block material universe is a universal "Library" made up of an unlimited and endless variety of material bodily vessels (posts) that the individual jiva-souls can "hire" from the material creator of the material world, Maha-Visnu, and occupy a material bodily vessel in the material world, like one wears a garment of clothing that matches their mood and desires.

In the "Block universe" (also known as material energy), everything there, including all material bodily containers or vessels, are extensions of the material creation (matter), including past, present and future. Only the individual jiva-souls (anti-matter) are NOT part of the material creation which is not their original home.

As said above, within the Block universe (material creation) every possible material scenario exists where the jiva-souls (individual units of anti-matter) flows through the Block universe's material bodily vessels riding on the movement of past, present and future, in-sync with the individual jiva-soul's desires that simultaneously exists in the "Block material universe" that are the dreams of Maha-Visnu. 

The fallen individual jiva-souls (anti-matter) who are originally from the spiritual world's of the Vaikuntha planets and Goloka-Vrindavana (also anti-matter), have to possess a material bodily container or outward vessel that allows them to experience the temporary material world. 

Only a very few rare individual jiva-souls can see past, present and future all at once, like one can see an entire roadway (its beginning, it's middle and it's end), the flow though the Block universe via material time's past, present and future.

In the temporary material world the individual jiva-souls have to purchase a material bodily vessel off Maha-Visnu so they can enter the material world.  

"Free will" in the material world mostly does not exist. 

While moving through the block universe the desires and Karma (one's actions and their reactions while in human form) takes them to where they get their rewards or punishment, already eternally existing in the "block universe." 

Only in the human species does the individual jiva-souls have a little freedom, while all the other species of life in the material world (8 million) progress by instincts only-

Eating

Sleeping 

Mating

Defending. 

The movement of past, present and future is the passage-way the individual jiva-souls travel-by on their journey through the material world. This is how they travel and move through the "block material universe."

The "block universe" is the material world made up of Maha-Visnu's dreams that can be "hired" off Him by the individual jiva-souls so they are able to enter the material world in a material bodily vessel or container. 

In the material universe all time - past, present and future, exist simultaneously.

The material universe contains everything that has ever happened and will happen at any time and at any place.

The Vedas texts have the most advanced explanation of material time that recognises the individual jiva-souls (anti-matter) as not material and therefore not from the material energy or creation (matter).

Many do not understand that "life" (anti-matter) is not originally part of the material universe (the block universe).

Everything existing in the material creation (the block universe) is contained within the dreams of Maha-Visnu, He provides all material bodily vessels or containers for visting individual jiva-souls, who have come to the block (material world) from the Vaikuntha planets or Goloka-Vrindavana (the spiritual world)

Maha-Visnu provides the individual jiva-souls a material bodily container aquired from His dreams so they can experience the material universes.

Everything that there is in the material universe is within Maha-Visnu's dreams, as said above, all material bodily vessels are provided by Maha-Visnu so one can experience the material creation. He is actually dreaming all these material universes.

Only the 1/4 of all existence is the material creation (matter), the rest (3/4) is the spiritual world (anti-matter) 

According to the block universe, all things that have ever happen, and all things that will happen are equally real but experienced as temporary because the individual jiva-souls travels through the block universe riding on the fabric of past, present and future.

All that there is in the material world, and all that will ever be, including our birth [the entry into the material world (matter) from the spiritual world (anti-matter)], all exist a permanent fixtures of the block universe.

In the block universe, the individual jiva-soul only passes through it like one travels on an already built highway, from its beginning, to its middle, to its end.

Where we are "today" is present, and "yesterday" is past, and "tomorrow" is future.

The present moment changes too, after all, tomorrow it will seem as though tomorrow is present, and yesterday it appeared yesterday was present!

So, from our perspective, it appears that time flows or passes. But in the actual block universe, time doesn't flow, only the individual jiva-souls experience the flow of time as THEY pass through the block universe. 

In other words, in a block universe, there is no specific present moment, and "past" and "future" moments are relative to the visiting individual jiva-souls only.

What is time?

The block universe explains that the "present" or "now" works just like we are communicating "here" because all it means to communicate in the moment is all about the present, or now, is to communicate in a place in time where you happen to be.

Since we are always located wherever we are (that's trivially true), everyone is located in the present, just as everyone is located at the place they call "here."

According to the block universe view, time or temporal relations of "earlier than" and "later than" exist. These relations hold regardless of where anyone is located.

Bearing this in mind, it is possible to see how to make sense of the idea of past and future. Just as on this model "now" picks out whatever time I happen to be located at, "past" picks out any time (or events at those times) that are earlier than my location, and "future" picks out any times or events that are later than my location.

Time is the 4th dimension. 

So, if I can travel in time, can I change the past?

No. That would create a contradiction, and there are no contradictions time is set in stone and all past, present and future exist simultaneously within Maha-Visnu's dreams.

Albert Einstein's special theory of relativity states time passes at different rates for people moving relative to each other. What I do tomorrow makes tomorrow the way it is, and the way it always has been. What I do in the past makes the past time the way it is, and always has been.

The events in the block universe (Maha-Visnu dreaming the material universe) are there for all time: His dreams do not change. So, as a time traveller, it's not as though I suddenly appear at a past time. It's always been the case that I am located at that past time.

Nothing a time traveller does changes anything in the block universe which are the dreams of Maha-Visnu that encompass all that there is, all that was, and all that there is in the future. 

Everything in the material universes are contained within the dreams of Maha Visnu, He provides all material bodily vessels or containers for individual jiva-souls visiting the material creation (The block universe), giving them all a material bodily container from His dreams to experience the material universes.

As explained above, everything that there is in the material universes, is within Maha-Visnu's dreams, all bodily vessels are provided from Maha-Visnu so one can experience the material creation as they originally chose after leaving the spiritual world's of the Vaikunthas. He is actually dreaming all these material universes

Only a 1/4 of all existence is the material creation (lifeless matter), the rest (3/4) is the perpetual ever youthful and fresh spiritual world's of the Vaikuntha planets and Goloka-Vrindavana (living anti-matter)

The movement of past, present and future is the passage-way the individual jiva-souls travel-by on their journey through the material world. This is how they travel and move through the "block material universe."

The block universe is EVERYTHING, it is the entire material world of past, present and future that are Maha-Visnu's dream. In the material universe all time - past, present and future, exist all at once simultaneously.

The material universe contains everything that has ever happened and will happen at any time and at any place.

The Vedas texts have the most advanced explanation of material time that recognises the individual jiva-souls (anti-matter) as not material and therefore not from the material energy, or the dreams of Maha-Visnu (the Block material universe).

Many do not understand that "life" (anti-matter) is not originally part of the material universe (the block universe), everything existing in the material creation is within the dreams of Maha-Visnu, He provides all material bodily vessels or containers for visting individual jiva-souls ("life") who have come to the block (material world) from the Vaikuntha planets or Goloka-Vrindavana (the spiritual world)

Maha-Visnu provides the individual jiva-souls a material bodily container aquired from His dreams so they can experience the material universes.

Everything that there is in the material universes is within Maha-Visnu's dreams, as said above, all material bodily vessels are provided by Maha-Visnu so one can experience the material creation. Maha-Visnu is actually dreaming the entire material creation.///.

The "Block universe" is the material creation's "past, present and future" of material bodily containers (vessels) existing together simultaneously. The Block material universe is a universal "Library" made up of an unlimited and endless variety of material bodily vessels (posts) that the individual jiva-souls can "hire" from the material creator of the material world, Maha-Visnu, and occupy a material bodily vessel in the material world, like one wears a garment of clothing that matches their mood and desires.

In the "Block universe" every possible material bodily vessel outcome (scenario) exists for the individual jiva-souls (living anti-matter) to choose from to "hire" (possess) a material bodily container. 

In the Block universe every possible scenario exists where the jiva-souls (individual units of anti-matter) flow through the Block universe's material bodily vessels with the movement of past, present and future in-sync with the individual jiva-soul's desires already existing in the Block universe. 

The fallen individual jiva-souls (anti-matter) from the spiritual world have to possess a material bodily outward vessel so they can experience the temporary material world. 

Only a very few rare individual jiva-souls can see past, present and future all at once, like one can see an entire roadway (its beginning, it's middle and it's end), the flow though the Block universe via material time's past, present and future.

In the "Block universe" every possible material bodily vessel outcome (scenario) exists for the individual jiva-souls (living anti-matter) to choose from to "hire" (possess) a material bodily container. 

In the Block universe every possible scenario exists where the jiva-souls (individual units of anti-matter) flow through the Block universe's material bodily vessels with the movement of past, present and future in-sync with the individual jiva-soul's desires already existing in the Block universe. 

The fallen individual jiva-souls (anti-matter) from the spiritual world have to possess a material bodily outward vessel so they can experience the temporary material world. 

Only a very few rare individual jiva-souls can see past, present and future all at once, like one can see an entire roadway (its beginning, it's middle and it's end), the flow though the Block universe via material time's past, present and future.and experiences that the individual jiva-souls (anti-matter) can choose to possess "hire" in a material bodily vessel and experience the material world. 

Only a few rare individual jiva-souls can see past, present and future simultaneously, like one sees an entire roadway (its beginning, middle and end) simultaneously. 

So the conclusion is, all that has happened, all that exists now, and all that there will be in the future, all exist NOW. 

Therefore, the Block universe means one sees above the flow of space-time, and sees every conceivable possibility all existing together NOW, where every possible outcome or scenario eternally exists above the movement of time. *>

Caitanya Caritamrta - "Rādhā and Kṛṣṇa are one and the same but They have assumed two spiritual bodies. Thus They enjoy each other, tasting the mellows of love. The two transcendentalists Rādhā and Kṛṣṇa are a puzzle to materialists." CC, Adi 4.56)

When Krsna wanted to experience loving personal emotions, affection and exchanges, He knew such love could never happen with just "one" or Him alone, so Krsna created Srimati Radharani as His intimate lover who is above all others.

Srila Prabhupāda - "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)

Caitanya Caritamrta - "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. 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. 

For even Krsna, loving emotions can never fully be experienced when there is just "one", there must be "two" to experience loving exchanges, cooperation and reciprocation. Therefore, Krsna created Srimati Radharani (divided Himself into "two" Personalities) to be His eternal companion and lover.

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 by Srila Prabhupada)

Krsna divided Himself into "two" (Radha and Krsna) just so He could experience loving exchanges and intense reciprocal emotions with His lover Srimati Radharani and never appear to alone even though that is not possible because Krsna is simultaneously everything there is and an individual Person, He is beyond all rules and regulations. 

Yes, this seems to be a paradox because technically both Radharani and Krsna have eternally been together which means Radharani was also never created even though it said Krsna created Her. 

Ultimately, everything know and unknown, that exists and will eventually exist, all come from Krsna exclusively who is the Supreme Personality of Godhead and cause of all causes which simply means "not a blade of grass can move without the will of the Lord.

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 could we understand Śrīmatī Rādhārāṇī Is She...?"

Srila Prabhupāda - "She is spiritual energy, Krsna's internal potency."

Madhudviṣa Swami - "But is She jīva-soul or . .?"

Srila Prabhupada - "No, no, no, She is Kṛṣṇa. If everything is Kṛṣṇa, and Rādhārāṇī is not Kṛṣṇa, what is that? Kṛṣṇa is Radharani, and Radharani is Krsna, She is the Kṛṣṇa's pleasure potency. That is stated by Jīva Gosvāmī. Rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmāt. When Kṛṣṇa wants pleasure, He cannot accept the inferior energy. The same superior energy, Kṛṣṇa, is divided into two. That is Rādhā and Kṛṣṇa. And again, when they unite, that is Caitanya Mahāprabhu. 

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

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

Caitanya Caritamrta - "Mind, senses and body are steeped in love for Kṛṣṇa, She is Kṛṣṇa’s own energy, 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 individual jiva-souls who have material bodies, gross and subtle, or 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 eternally. 

She is the personified hlādinī-śakti (the pleasure-giving energy of the Lord’s internal potency), and therefore is the only source of enjoyment for Śrī Kṛṣṇa. Śrī Kṛṣṇa cannot enjoy anything that is internally different from Him. Therefore Rādhā and Śrī 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 is presented as Śrīmatī Rādhārāṇī, who is the attraction for the all-attractive Kṛṣṇa. No one can match Śrīmatī Rādhārāṇī in the transcendental pastimes of Śrī Kṛṣṇa." (CC, Adi 4.71, Translation and Purport by Srila Prabhupada)

Caitanya Caritamrta - "Just as the fountainhead, Lord Kṛṣṇa is the cause of all incarnations, actually the cause of all causes. So Śrī Rādhā is the cause of all these consorts." (CC Adi 4.76, Translation)

Caitanya Caritamrta - "Rādhā is the one who gives pleasure to Govinda (Krsna), 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, Translation)

Caitanya Caritamrta - "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, Translation)

Caitanya Caritamrta - "I have already explained the meaning of “sarva-lakṣmī.” Rādhā is the original source of all the goddesses of fortune." (CC, Adi 4.90, Translation)

Caitanya Caritamrta - "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)

Srila Prabhupada - "Caitanya’s heart was full of the feelings of Śrīmatī Rādhārāṇī, and His appearance resembled Hers. Svarūpa Dāmodara has explained His attitude as rādhā-bhāva-mūrti, the attitude of Rādhārāṇī. 

One who engages in sense gratification on the material platform can hardly understand rādhā-bhāva, but one who is freed from the demands of sense gratification can understand it. 

Rādhā-bhāva must be understood from the Gosvāmīs, those who are actually controllers of the senses. From such authorized sources it is to be known that the attitude of Śrīmatī Rādhārāṇī is the highest perfection of conjugal love, which is the highest of the five transcendental mellows, and it is the complete perfection of love of Kṛṣṇa." (CC, Adi 4.106, Purport)

Srila Prabhupada - "Viṣaya and āśraya are two very significant words relating to the reciprocation between Kṛṣṇa and His devotee. The devotee is called the āśraya, and his beloved, Kṛṣṇa, is the viṣaya. Different ingredients are involved in the exchange of love between the āśraya and viṣaya, which are known as- 

vibhāva, 

anubhāva, 

sāttvika,

vyabhicārī.

Vibhāva is divided into the two categories ālambana and uddīpana. Ālambana may be further divided into āśraya and viṣaya. In the loving affairs of Rādhā and Kṛṣṇa, Rādhārāṇī is the āśraya feature and Kṛṣṇa the viṣaya. The transcendental consciousness of the Lord tells Him, 

"I am Kṛṣṇa, and I experience pleasure as the viṣaya. The pleasure enjoyed by Rādhārāṇī, the āśraya, is many times greater than the pleasure I feel." 

Therefore, to feel the pleasure of the āśraya category, Lord Kṛṣṇa appeared as Śrī Caitanya Mahāprabhu." (CC, Adi 4.135, Purport)

Caitanya Caritamrta - "Among the gopīs, Śrīmatī Rādhikā is the foremost. She surpasses all in beauty, in good qualities, in good fortune and, above all, in love. Among all the gopīs, Śrīmatī Rādhārāṇī is the most exalted. She is the most beautiful, the most qualified and, above all, the greatest lover of Kṛṣṇa." (CC, Adi 4.214, Translation and Purport by Srila Prabhupada)

Caitanya Caritamrta - "Rādhā is the beloved consort of Kṛṣṇa, and She is the wealth of His life. Without Her, the gopīs cannot give Him pleasure." (CC, Adi 4.218, Translation)

Srila Prabhupada -  "Distinguishing between pure devotees and internal or confidential devotees, Śrī Rūpa Gosvāmī, in his book Upadeśāmṛta, traces the following gradual process of development. Out of many thousands of karmīs, one is better when he is situated in perfect Vedic knowledge. 

Out of many such learned scholars and philosophers, one who is actually liberated from material bondage is better, and out of many such persons who are actually liberated, one who is a devotee of the Supreme Personality of Godhead is considered to be the best. 

Among the many such transcendental lovers of the Supreme Personality of Godhead, the gopīs are the best, and among the gopīs Śrīmatī Rādhikā is the best. Śrīmatī Rādhikā is very dear to Lord Kṛṣṇa, and similarly Her ponds, namely, Śyāma-kuṇḍa and Rādhā-kuṇḍa, are also very dear to the Supreme Personality of Godhead." (CC, Adi 7.18-19, Purport)

Caitanya Caritamrta - "Kṛṣṇa’s desire in the rāsa-līlā circle is perfectly complete, but Śrīmatī Rādhārāṇī is the binding link in that desire".(CC, Madhya-lila 8.113, Translation)

Caitanya Caritamrta - "The body of Śrīmatī Rādhārāṇī is a veritable transformation of love of Godhead; She is the dearmost friend of Kṛṣṇa, and this is known throughout the world." (CC, Madhya 8.162, Translation)

Caitanya Caritamrta - "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 Caritamrta - "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 - "In his Amṛta pravāha bhāṣya, Śrīla Bhaktivinoda Ṭhākura states, “Śrīmatī Rādhārāṇī is the creeper of love of Godhead, and the gopīs are exactly like twigs, flowers and leaves. When water is sprinkled on the creeper, the twigs, flowers and leaves indirectly receive all the benefits of the creeper itself. But water sprinkled directly on the twigs, leaves and flowers is not as effective as water sprinkled on the creeper’s root. 

The gopīs are not as pleased when they directly mix with Kṛṣṇa as when they serve to unite Śrīmatī Rādhārāṇī with Kṛṣṇa. Their transcendental pleasure lies in uniting Them.” Of all the gopīs, Śrīmatī Rādhārāṇī is the topmost." (CC, Madhya 8.210, Purport)

Srila Prabhupada - "In the Ādi Purāṇa the Supreme Personality of Godhead Himself says-

na tathā me priyatamo brahmā rudraś ca pārthiva

na ca lakṣmīr na cātmā ca yathā gopī-jano mama

"Lord Brahmā, Lord Śiva, the goddess of fortune and even My own self are not as dear to Me as the gopīs."

Of all the gopīs, Śrīmatī Rādhārāṇī is the topmost. Rūpa Gosvāmī and Sanātana Gosvāmī are the most exalted servitors of Śrīmatī Rādhārāṇī and Lord Śrī Caitanya Mahāprabhu. Those who adhere to their service are known as rūpānuga devotees." (CC, Madhya 8.246, Purport)

Caitanya Caritamrta - "Lord Śrī Kṛṣṇa is the reservoir of all pleasure, and Śrīmatī Rādhārāṇī is the personification of ecstatic love of Godhead. These two forms had combined as one in Śrī Caitanya Mahāprabhu. This being the case, Lord Śrī Caitanya Mahāprabhu revealed His real form to Rāmānanda Rāya." (CC, Madhya 8.282, Translation)

Caitanya Caritamrta - "I have now converted My body and mind into the ecstasy of Śrīmatī Rādhārāṇī; thus I am tasting My own personal sweetness in that form. Gaurasundara here informed Śrī Rāmānanda Rāya- 

"My dear Rāmānanda Rāya, you were actually seeing a separate person with a fair-complexioned body. Actually I am not fair. Being Śrī Kṛṣṇa, the son of Nanda Mahārāja, I am blackish, but when I come in touch with Śrīmatī Rādhārāṇī I become fair-complexioned externally. Śrīmatī Rādhārāṇī does not touch the body of anyone but Kṛṣṇa. I taste My own transcendental features by accepting the complexion of Śrīmatī Rādhārāṇī. Without Rādhārāṇī, one cannot taste the transcendental pleasure of Kṛṣṇa’s conjugal love."

In this regard, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments on the prākṛta-sahajiyā-sampradāya, which considers Kṛṣṇa and Lord Caitanya to possess different bodies. They misinterpret the words gaura aṅga nahe mora in text 287. 

From that verse and the present verse we can understand that Lord Caitanya Mahāprabhu is nondifferent from Kṛṣṇa. Both are the same Supreme Personality of Godhead. In the form of Kṛṣṇa, the Lord enjoys spiritual bliss and remains the shelter of all devotees, viṣaya-vigraha.

And in His Gaurāṅga feature Kṛṣṇa tastes separation from Kṛṣṇa in the ecstasy of Śrīmatī Rādhārāṇī. This ecstatic form is Śrī Kṛṣṇa Caitanya. Śrī Kṛṣṇa is always the transcendental reservoir of all pleasure, and He is technically called dhīra-lalita. 

Śrīmatī Rādhārāṇī is the embodiment of spiritual energy, personified as ecstatic love for Kṛṣṇa; therefore only Kṛṣṇa can touch Her. The dhīra-lalita aspect is not seen in any other form of the Lord, including Viṣṇu and Nārāyaṇa. 

Śrīmatī Rādhārāṇī is therefore known as Govinda-nandinī and Govinda-mohinī, for She is the only source of transcendental pleasure for Śrī Kṛṣṇa and the only person who can enchant His mind." (CC, Madhya 8.288, Translation and Purport by Srila Prabhupada)

Caitanya Caritamrta - "My dearest Śrīmatī Rādhārāṇī, please hear Me. I am speaking the truth. I cry day and night simply upon remembering all you inhabitants of Vṛndāvana. No one knows how unhappy this makes Me.” It is said: vṛndāvanaṁ parityajya padam ekaṁ na gacchati. In one sense, Kṛṣṇa, the original Personality of Godhead (īśvaraḥ paramaḥ kṛṣṇaḥ sac cid ānanda vigrahaḥ [Bs. 5.1]), does not even take one step away from Vṛndāvana. 

However, in order to take care of various duties, Kṛṣṇa had to leave Vṛndāvana. He had to go to Mathurā to kill Kaṁsa, and then He was taken by His father to Dvārakā, where He was busy with state affairs and disturbances created by demons. Kṛṣṇa was away from Vṛndāvana, and He was not at all happy, as He plainly disclosed to Śrīmatī Rādhārāṇī. She is the dearmost life and soul of Śrī Kṛṣṇa, and He expressed His mind to Her as follows." (CC, Madhya 13.149, Translation and Purport by Srila Prabhupada)

Caitanya Caritamrta - "Śrī Kṛṣṇa continued- 

“All the inhabitants of Vṛndāvana-dhāma—My mother, father, cowherd boyfriends and everything else—are like My life and soul. And among all the inhabitants of Vṛndāvana, the gopīs are My very life and soul. And among the gopīs, You, Śrīmatī Rādhārāṇī, are the chief. Therefore You are the very life of My life. Śrīmatī Rādhārāṇī is the center of all Vṛndāvana’s activities. In Vṛndāvana, Kṛṣṇa is the instrument of Śrīmatī Rādhārāṇī; therefore all the inhabitants of Vṛndāvana still chant “Jaya Rādhe!” 

From Kṛṣṇa’s own statement given herein, it appears that Rādhārāṇī is the Queen of Vṛndāvana and that Kṛṣṇa is simply Her decoration. Kṛṣṇa is known as Madana mohana, the enchanter of Cupid, but Śrīmatī Rādhārāṇī is the enchanter of Kṛṣṇa. Consequently Śrīmatī Rādhārāṇī is called Madana-mohana-mohinī, the enchanter of the enchanter of Cupid." (CC, Madhya 13.150, Translation and Purport by Srila Prabhupada)

Caitanya Caritamrta - "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 Caritamrta - "Of all the gopīs, Rādhārāṇī is the dearmost. Similarly, the lake known as Rādhā-kuṇḍa is very dear to the Lord because it is very dear to Śrīmatī Rādhārāṇī." (CC, Madhya 18.7, Translation)

Caitanya Caritamrta - "Lord Kṛṣṇa, the Supreme Personality of Godhead, who appeared as the son of Nanda Mahārāja, is the supreme hero in all dealings. Similarly, Śrīmatī Rādhārāṇī is the topmost heroine in all dealings." (CC, Madhya 23.66, Translation)

Caitanya Caritamrta - "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)

Caitanya Caritamrta - "Śrīmatī Rādhārāṇī is the Ganges in which the elephant of My mind enjoys pastimes. She is the shining of the full autumn moon for the cakora birds of My eyes. She is the dazzling ornament, the bright and beautiful arrangement of stars, on the border of the sky of My chest. Now today I have gained Śrīmatī Rādhārāṇī because of the highly elevated state of My mind." (CC, Antya 1.191, Translation)

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, Ch 14, Purport)

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 (10.30.28) 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)

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, Ch 31)

Srila Prabhupada - "The actual form of Rādhārāṇī is just like a creeper embracing the tree of Kṛṣṇa, and the damsels of Vraja, the associates of Rādhārāṇī, are just like the leaves and flowers of that creeper. When a creeper embraces a tree, the leaves and flowers as well as the creeper automatically embrace it. 

Govinda-līlāmṛta (10.16) confirms that Rādhārāṇī is the expansion of the pleasure potency of Kṛṣṇa and is compared with a creeper, and Her associates, the damsels of Vraja, are compared to the flowers and leaves of that creeper. When Rādhārāṇī and Kṛṣṇa enjoy Themselves, the damsels of Vraja relish the pleasure more than Rādhārāṇī Herself." (Teachings of Lord Caitanya, Ch 31)

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)

Srila Prabhupada - "In the Gīta-govinda, by Jayadeva Gosvāmī, one gopī tells her friend, "Kṛṣṇa is the reservoir of all pleasure within this universe. His body is as soft as the lotus flower. And His free behavior with the gopīs, which appears exactly like a young boy's attraction to a young girl, is a subject matter of transcendental conjugal love." 

A pure devotee follows in the footsteps of the gopīs and worships the gopīs as follows- 

"Let me offer my respectful obeisances to all the young cowherd girls, whose bodily features are so attractive. Simply by their beautiful attractive features they are worshiping the Supreme Personality of Godhead, Kṛṣṇa." Out of all the young gopīs, Śrīmatī Rādhārāṇī is the most prominent." (Nectar of Devotion 44)

Srila Prabhupada - "The gopīs are exalted above all the advanced devotees because they are always totally dependent upon Śrī Kṛṣṇa, the transcendental cowherd boy. 

Among the gopīs, Śrīmatī Rādhārāṇī is the most dear to Kṛṣṇa. Her kuṇḍa [lake] is as profoundly dear to Lord Kṛṣṇa as this most beloved of the gopīs. Who, then, will not reside at Rādhā-kuṇḍa and, in a spiritual body surcharged with ecstatic devotional feelings [aprākṛtabhāva], render loving service to the divine couple Śrī Śrī Rādhā-Govinda, who perform Their aṣṭakālīya-līlā, Their eternal eightfold daily pastimes. 

Indeed, those who execute devotional service on the banks of Rādhā-kuṇḍa are the most fortunate people in the universe. Śrīmatī Rādhārāṇī is the most exalted devotee of Kṛṣṇa." (Nectar of Instruction 10, Translation)

Srila Prabhupada - "When Kṛṣṇa left Vṛndāvana for Mathurā, the gopīs became most dejected and spent the rest of their lives simply crying in separation from Kṛṣṇa. 

This means that in one sense they were never actually separated from Kṛṣṇa. There is no difference between thinking of Kṛṣṇa and associating with Him. 

Rather, vipralambha-sevā, thinking of Kṛṣṇa in separation, as Śrī Caitanya Mahāprabhu did, is far better than serving Kṛṣṇa directly. Thus of all the devotees who have developed unalloyed devotional love for Kṛṣṇa, the gopīs are most exalted, and out of all these exalted gopīs, Śrīmatī Rādhārāṇī is the highest. 

No one can excel the devotional service of Śrīmatī Rādhārāṇī. Indeed, even Kṛṣṇa cannot understand the attitude of Śrīmatī Rādhārāṇī; therefore He took Her position and appeared as Śrī Caitanya Mahāprabhu, just to understand Her transcendental feelings. 

In this way Śrīla Rūpa Gosvāmī gradually concludes that Śrīmatī Rādhārāṇī is the most exalted devotee of Kṛṣṇa and that Her kuṇḍa (lake), Śrī Rādhā-kuṇḍa, is the most exalted place." (Nectar of Instruction 10, Purport)

Nectar of Instruction - "Of the many objects of favored delight and of all the lovable damsels of Vrajabhūmi, Śrīmatī Rādhārāṇī is certainly the most treasured object of Kṛṣṇa's love. And, in every respect, Her divine kuṇḍa is described by great sages as similarly dear to Him. 

Undoubtedly Rādhā-kuṇḍa is very rarely attained even by the great devotees; therefore it is even more difficult for ordinary devotees to attain. If one simply bathes once within those holy waters, one's pure love of Kṛṣṇa is fully aroused. 

Why is Rādhā-kuṇḍa so exalted? 

The lake is so exalted because it belongs to Śrīmatī Rādhārāṇī, who is the most beloved object of Śrī Kṛṣṇa. Among all the gopīs, She is the most beloved. 

Similarly, Her lake, Śrī Rādhā-kuṇḍa, is also described by great sages as the lake that is as dear to Kṛṣṇa as Rādhā Herself. Indeed, Kṛṣṇa's love for Rādhā-kuṇḍa and Śrīmatī Rādhārāṇī is the same in all respects. Rādhā-kuṇḍa is very rarely attained, even by great personalities fully engaged in devotional service, not to speak of ordinary devotees who are only engaged in the practice of vaidhī bhakti." (Nectar of Instruction 11, Translation and Purport by Srila Prabhupada)

Srila Prabhupada - "Rādhārāṇī and Candrāvalī are even more prominent, and out of these two gopīs, Rādhārāṇī is the most prominent." (Krsna Book, The Supreme Personality of Godhead)

Srila Prabhupada - "We understand from the Brahma-saṁhitā and Skanda Purāṇa that Kṛṣṇa is always surrounded by many thousands of goddesses of fortune. The gopīs are all goddesses of fortune, and Kṛṣṇa took them hand in hand on the bank of the Yamunā. 

It is said in the Skanda Purāṇa that out of many thousands of gopīs, 16,000 are prominent, out of those 16,000, 108 are especially prominent. Out of these 108 gopīs, eight gopīs are still more prominent, out of those eight gopīs, Rādhārāṇī and Candrāvalī are even more prominent, and out of these two gopīs, Rādhārāṇī is the most prominent." (Krsna Book 32)

Srila Prabhupada - "So Kṛṣṇa left Vṛndāvana. All the gopīs, they passed their days simply crying for Kṛṣṇa, but never condemned Kṛṣṇa. Whenever somebody came... Kṛṣṇa also was thinking of them because gopīs are the greatest devotees, topmost devotees. There is no comparison with the devotion of the gopīs. Therefore Kṛṣṇa was always obliged to them. 

Kṛṣṇa said to the gopīs that "You have to be satisfied with your own business. I cannot return you anything for your love." Kṛṣṇa, the Supreme, the all-powerful, He was unable to repay the debts for the gopīs. Caitanya Mahāprabhu said, ramyā kācid upāsanā vraja-vadhu-vargeṇa yā kalpitā. There is no more better worship than what was conceived by the gopīs. So, the gopīs are the topmost devotees. And amongst the gopīs, Śrīmatī Rādhārāṇī is the topmost. Therefore Śrīmatī Rādhārāṇī is greater than Kṛṣṇa." (Lecture BG, Ch 2 text 3, London, Aug 4, 1973)

Guest - "We are expansions of Rādhā?"

Srila Prabhupada - "No, no, Rādhā is the internal potency, we are marginal potency (individual jiva-soul). 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. Caitanya Mahāprabhu, acintya-bhedābheda. We are always simultaneously one and different. Always. We should always remember, we are expansion of Kṛṣṇa, we are expansion of Rādhā also because Rādhā is also expansion of Kṛṣṇa. But still we are different. That is the philosophy-

Acintya-bhedābheda-tattva" means "one and different simultaneously. We are simultaneously one with Kṛṣṇa and Rādhā, and at the same time different.

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 sun and the sunshine, they are the same. There is no difference. But the molecules of the sunshine particles, that is not equal to the sun. These truths we shall always remember. Acintyāḥ khalu ye bhāvāḥ. Therefore these are inconceivable. We are simultaneously one with Kṛṣṇa and Rādhā, and at the same time different." (Lecture BG, Ch 4 text 5, Montreal, June 10, 1968)

Rādhārāṇī is the source of all spiritual inspiration.

Srila Prabhupada - "So today is Śrīmatī Rādhārāṇī's birthday known as Rādhāṣṭamī. So we called you for meeting. This Rādhārāṇī, about some, Rādhārāṇī... Because this Rādhārāṇī is the source of spiritual inspiration. Source of spiritual inspiration. The aparā-prakṛti is this material world, bhūmir āpo 'nalo vāyuḥ [Bg. 7.4] Apareyam itas tu viddhi me prakṛtiṁ parām, jīva-bhūtāṁ mahā-bāho... Prakṛtiṁ parām [Bg. 7.5] And there is another prakṛti, parā-prakṛti. That is also mentioned here: mad bhāvam. 

Mad-bhāvam means the nature in which Kṛṣṇa is there. In this material nature, although Kṛṣṇa is there, but we do not understand. We cannot see Kṛṣṇa. That is material forgetfulness of Kṛṣṇa. But when you remember Kṛṣṇa even in this material world, then it becomes spiritual. So we shall pray to Rādhārāṇī... What is Rādhārāṇī? Rādhārāṇī is the pleasure potency of Kṛṣṇa." (Lecture BG, Ch 4 text 10, Calcutta, West Bengal Sept 23, 1974)

Srila Prabhupada - "If we foolishly remain just like cats and dogs - eat, sleep and have sex life, beget children and die someday, this cat and dog life is not human life. Human life is different. Man-mayā mām upāśritāḥ. Jñāna-tapasā pūtā. To become purified by knowledge and tapasya. Tapo divyaṁ yena śuddhyet sattvam [SB, Canto 5 Ch 5 text 1] That is the statement of Ṛṣabhadeva means we have to purify our existence and get out of this repetition of birth and death. That is success of life." (Lecture BG, Ch 4 text 10, Calcutta West Bengal Sept 23, 1974)

Srila Prabhupāda - "So we shall pray to Rādhārāṇī. What is Rādhārāṇī? Rādhārāṇī is the pleasure potency of Kṛṣṇa. Parāsya śaktir vividhaiva śrūyate." (CC, Madhya 13.65, purport)

Srila Prabhupāda - "The Supreme Lord has many potencies. Na tasya kāryam karaṇaṁ ca vidyate. Therefore, He has nothing to do. He has got so many potencies. Just like big man, a rich man. He's sitting. But his energies, his potencies, are working. Big, big factory. And he knows everything. Similarly, parāsya śaktir vividhaiva śrūyate. He has got many multi-potencies. One of them is this pleasure potency." (Lecture BG, Ch 4 text 10 Calcutta West Bengal, Sept 23, 1974)

Srila Prabhupada - "So our business is that we have to take shelter of Kṛṣṇa instead of taking shelter of the external energy (matter) That is also Kṛṣṇa but His separate energies. There is no doubt, Kṛṣṇa, Kṛṣṇa's energy: nondifferent. But that is not very beneficial to us. 

We have to take shelter of the internal energy (living anti-matter). Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ [Bg. 9.13]. Daivīṁ prakṛtim means internal energy. And Śrīmatī Rādhārāṇī is the symbol of internal energy. 

Therefore, we take shelter of Śrīmatī Rādhārāṇī in Vṛndāvana, and that is our perfection of life. Then it will be easier to associate with Kṛṣṇa very easily, that should be our motto." (Lecture BG, Ch 4 text 11, Vrndavana India, Aug 3, 1974)

Srila Prabhupada - "Yaṁ śyāmasundaram. Kṛṣṇa's another name is Śyāmasundara, He's blackish, but very beautiful. Generally, we don't like to see blackish people. But Kṛṣṇa is so nice. Although He's blackish, He's kandarpa-koṭi-kamanīya. 

These are described in the Vedic literature. Although He's blackish, He is more beautiful than millions of millions of cupids. Kandarpa-koṭi-kamanīya. So Kṛṣṇa is so beautiful, that is His Godliness. Kṛṣṇa is the most beautiful, Rādhārāṇī is the most beautiful. Couple, young couple. Our object of worship is Radha Kṛṣṇa, when we see how nice Rādhārāṇī and Kṛṣṇa are we see real beauty yes." (Lecture BG, Ch 13 text 19 Bombay India, Oct 13, 1973)

Srila Prabhupada - "Kṛṣṇa's other name is Madana mohana (actually He has unlimited names) Madana means Cupid. Cupid enchants everyone and Kṛṣṇa enchants Cupid. Therefore His name is Madana mohana. He's so beautiful that even Cupid is enchanted by Him. But again on the other side, Kṛṣṇa, although He's so beautiful that He enchants the Cupid, still He is enchanted by Śrīmatī Rādhārāṇī. 

Therefore, Śrīmatī Rādhārāṇī's name is Madana mohana mohinī. Kṛṣṇa is the enchanter of the Cupid, and Rādhārāṇī is the enchanter of that enchanter. So these are very high-grade spiritual understanding in Kṛṣṇa consciousness, it is not fiction or imagination or concoction. They are facts and every devotee can have such privileges if he is actually advanced." (Lecture SB, Canto 1 Ch 8 text 31, Los Angeles, April 23, 1973)

Srila Prabhupada - "So Kṛṣṇa expands. Ekaṁ bahu syām. He Expands - nanda cinmaya rasa pratibhāvitābhis tābhir ya eva nija-rūpatayā kalābhiḥ [Bs. 5.37] Kṛṣṇa expands His energy, ānanda cinmaya rasa. Rasa, humor, mellows, to enjoy, He expands Himself. Just like Śrī Svarūpa Dāmodara Gosvāmī has given us the definition, Rādhā-Kṛṣṇa and Śrī Caitanya Mahāprabhu.

"rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmād ekātmānāv api bhuvi purā deha-bhedaṁ gatau tau

caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caikyam āptaṁ rādhā-bhāva-dyuti-suvalitaṁ naumi kṛṣṇa-svarūpam"[Cc. Ādi 1.5]

Rādhā and Kṛṣṇa are the same Absolute, but Rādhārāṇī is the expansion of the pleasure potency of Kṛṣṇa. We have got potency as Kṛṣṇa has got. Parāsya śaktir vividhaiva śrūyate [CC. Madhya 13.65, purport]. This is the Vedic injunction. Parā, they say. Absolute Truth has many potencies, innumerable, vividhaiva śrūyate. One of the potencies is the pleasure potency. Just like we want some pleasure. 

Pleasure is the constitutional position of the individual jiva-soul within the Absolute Truth. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12) God and we, being of the same quality, are by nature always joyful, so our joyfulness is checked when we are in the temporary material world therefore there is always a struggle in the material world. 

We are hankering after happiness, to revive that spiritual joyfulness, but this contamination of material energy, sattva-guṇa, rajo-guṇa, tamo-guṇa, they are checking us with so many obstacles. 

Just like Rādhārāṇī and the gopīs. They are on the same status, but the gopīs know that "Rādhārāṇī is the better worshiper than us." (Lecture SB, Canto 1 Ch 10 text 7, Mayapur, June 22, 1973)

Srila Prabhupada - "Just like in the material world, everyone is envious. If I become richer than you, then you become envious, "Oh, how this man has become richer? We are in the same business." So this is the material world. There is no appreciation. 

But in the Vaikuṇṭha planets and Goloka-Vrindavana there is comparative devotional service. Just like Rādhārāṇī and the gopīs, they are on the same status, but the gopīs know that Rādhārāṇī is the better worshiper of Kṛṣṇa than us. Therefore their only business is how to serve Rādhārāṇī and join with Kṛṣṇa through that wonderful service. 

This is Vaikuṇṭha understanding. They are not envious that "Kṛṣṇa loves Rādhārāṇī so much," and they are envious. No, no, not at all. They want it that "Kṛṣṇa loves Rādhārāṇī so much, and Rādhārāṇī loves." They simply try to join Them. And they are happy, "Oh, Kṛṣṇa and Rādhārāṇī is now joined together." That is their happiness. 

This is Vaikuṇṭha appreciation, if everything is Kṛṣṇa and Rādhārāṇī is not Kṛṣṇa, what is that? Radharani is Krsna, She is the Kṛṣṇa's pleasure potency." (Lecture SB, Canto 2 Ch 1 text 1, Delhi, Nov 4, 1973)

Srimad Bhagavatam - "The goddess of fortune in her transcendental form is engaged in the loving service of the Lord's lotus feet, and being moved by the black bees, followers of spring, she is not only engaged in variegated pleasure-service to the Lord, along with her constant companions, but also she is engaged in singing the glories of the Lord's activities." (SB, Canto 2  Ch 9 text 14)

Purport by Srila Prabhupāda - "So this is not impersonal, the actual description of the spiritual world, all personal varieties. There are the bees, there are goddess of fortune, and followed by her associate, and there is service and so many things, all opulences, śrī. Śrīr yasya. Aiśvaryasya ṣriyaḥ yaśasaḥ. The definition of the Lord is given that He's full of beauties. 

In the Brahma-saṁhitā it is explained there is not only one Iaksmi in the spiritual world, all of the gopis there are lakṣmīs. The associates of Lakṣmī, the maidservants of Lakṣmī, they are also lakṣmīs. They are not ordinary women, just like Rādhārāṇī is the chief gopī and all Her young girl friends, they are also gopīs. They are of the same category. Ānanda-cinmaya-rasa-pratibhāvitābhiḥ [Bs. 5.37]. They are all expansion of Kṛṣṇa, pleasure potency. So this is the information of the Vaikuṇṭhaloka or Goloka Vṛndāvana." (Lecture SB, Canto 2 Ch 9 text 14, Melb Australia April 13, 1972).^÷^.