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.

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 be never alone. 

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."

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 He created Srimati Radharani.

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. 

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)

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, 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 and 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-

"One and different simultaneously - acintya-bhedābheda-tattva." 

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 yhat 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 also, Lakṣmī. And not only one, all of them 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).^^.

The fact is, all material bodily vessels (matter) the individual jiva-souls (anti-matter) are in as a passenger in the material world, originate from the dreams of Maha-Visnu and all material bodily vessels eternally belong to Maha-Visnu.

The mysterious workings of Maha-Visnu's material creation works in a way that not even science fiction writers could ever imagine.

All material bodily vessels within the 8 million 400 thousand species of life in the material world (matter), are therefore "hired" from the sleeping and dreaming Maha-Visnu and are a material bodily vessel gateway for the individual jiva-souls to occupy and enter the temporary material world (matter). 

Only 400 thousand species are the different grades of human beings who have different levels of free will, while the other 8 million species are all in the lower species of life and have no free will.

Instead, they are totally controlled by the sensual material demands of the material bodily vessel which are- 

eating, 

sleeping, 

mating, 

defending. 

For each individual jiva-soul trapped in the material world  to reach the rare human form of life and experience "free will," is extremely very, very rare in the material world. 

All individual jiva-souls "hire" a material bodily vessel from Maha-Visnu's material dreams for the purpose of entering the temporary material world and attempt to live an independent existence without God. 

The material bodily containers are the alternative for those individual jiva-souls (marginal living entities) who reject serving Krsna in Goloka-Vrindavana or Visnu on the Vaikuntha planets (the perpetual Kingdom of God) as their real eternal spiritual bodily form.

Therefore, all material bodily vessels are provided by Maha-Visnu to those individual jiva-souls who can no longer stay in the spiritual planets because of their rejection of Krsna or Visnu and must therefore enter the material world.

No individual jiva-souls (marginal living entities) originate from Maha-Visnu, or the impersonal inactive brahmajyoti. 

The fallen individual jiva-souls only move from the Vaikuntha planets and Goloka-Vrindavana into Maha-Visnu's dreams then "hire" from Maha-Visnu a material bodily vessel according to their desires for their journey through the material creation.

There are unlimited material bodily vessels available to the individual jiva-souls who have chosen to leave the Vaikuntha planets and Goloka-Vrindavana, that instantly places them in Maha-Visnu's "dreams" of material creation as said above.

The individual jiva-souls (marginal living entities), just like Krsna, were NEVER created! Each individual jiva-soul has no origin and will never cease to be as Bhagavad Gita Chapter 2 states, explaining they were never created and will never cease to be. As said above, the individual jiva-souls are eternal like Krsna.

Also, Krsna and the individual jiva-souls are like the Sun-disc and the sun-rays, they cannot exist without each other.

Therefore, Krsna and the jiva-souls have always existed together and were never created as emphasised above.

Although the real permanent home and origin of the individual jiva-souls is always in either the Vaikuntha planets of Lord Visnu, or Krsna's central planet of Goloka Vrindavana, and NOT living in the temporary mundane material world, or merged inactively (dormant) in the impersonal Brahmajyoti.

From Maha Visnu's point of view, the movement through material time's past, present and future, all exist simultaneously and is always there as a permanent pathway that unlimited jiva-souls are continuously moving through.

Srila Prabhupada – "This material creation is the spirit soul’s dream, actually all existence in the material world is a dream of Maha-Visnu, as the Brahma-Samhita describes- 

"This material world is created by the dreaming of Maha-Visnu. The real, factual platform is the spiritual world, but when the spirit soul wants to imitate the Supreme Personality of Godhead, he is put into this dreamland of material creation." (SB, Canto 4 Ch 29 Text 83)

Srila Prabhupada – "Everything happening within time, which consists of past, present and future, is merely a dream. This is the secret in understanding in all the Vedic literature." (SB, Canto 4 Ch 29 text 2b)

Srila Prabhupada – "Our contact with matter is just like dream. Actually we are not fallen. Therefore, because we are not fallen, at any moment we can revive our Krsna consciousness, we break the dream." (Tokyo Japan 1972, SB lecture)

Srila Prabhupada – "Factually all of material existence is only a dream, thus there is no question of past, present or future. Persons who are addicted to karma-kanda-vicara, which means ‘working for future happiness through fruitive activities,' are also dreaming. Similarly, past happiness and present happiness are merely dreams." (SB, Canto 4 Ch 29 text 2b)

The material bodily passage through past, present and future is an eternal "pathway" that the individual jiva-souls move through from its start (birth), to its end (death), and is like a long winding road.

The realities of Maha-Visnu's dreaming material creations are inconceivable, they are always available to the individual jiva-souls who choose to enter the temporary material world. They can never be changed because they are Maha-Visnu's dreams that the individual jiva-souls can only "hire" from Him as they are. 

However, Maha-Visnu has an unlimited endless flow of dreams that cover anything the individual jiva-souls desire while in the material world. 

Only Maha-Visnu can change the out come of His dreams that make up the material world. Therefore, each material bodily vessel's pathway through past, present and future is already set in stone from its beginning to its end. 

As said above, this means each material bodily "pathway" the visiting individual jiva-soul travels in, comes from the already "dreamed" dreams of Maha Visnu and can only be experienced and never be changed (hence, set in stone).

It is therefore clear the visiting individual jiva-souls who choose to leave the spiritual world and enter the material world, must obtain (hire) a material bodily vessel ("blue-print") from Maha Visnu, just like hiring an already established clothing outfit from a Costume Shop.

This is why once the individual jiva-soul has entered one of Maha-Visnu's dreams, nothing in that material bodily pathway can be changed, and experiencing "free will" is part of the equation within Maha-Visnu's dreams. 

Also, it may be possible that each material bodily pathway is always available and continuously re-occupied by other visiting individual jiva-souls in other material universal creations (Brahmandas) who have also chosen to enter the temporary mysterous material creation where the material energy can manifest in unlimited ways ALL found within Maha-Visnu's dreaming of the material world.

Linear time is the movement from past to present and then to future, in other words, linear time is where time is seen sequentially, as a series of events that are leading along a pathway, from experiencing its beginning middle and end.

Seeing the entire journey on a long winding road all at once is seeing ABOVE Linear time. Only Maha-Visnu and rare yogis and devotees can see ABOVE linear time like one sees an entire roadway from above in a drone or plane - its beginning, middle and end all at once. 

All material bodily vessels are chosen by the individual jiva-souls and are provided from Maha-Visnu's dreams as explained above, His collection of material bodily vessels from His permanent volt of dreams are lived out by the visiting individual jiva-souls in linear time throughout the material universe.

This means all material bodily vessels are like costumes that are "hired" from the Costume shop owner Maha-Visnu.

As said above, all of the individual jiva-soul's desires, choices and expressions of "free will" are factored in before the individual jiva-soul is given a particular material bodily vessel to enter the material creation. 

Out of all the 8 million 400 thousand species of life in the material world, free will only exists partially in the very rare human species or form of life (numbering only 400 thousand variety of human beings).

"Free will" does not exist in the other 8 million species of life, there is only the sensual instincts of- 

eating,

sleeping,

mating,

defending. 

Maha-Visnu sees all, beginning, middle and end of all material bodily vessels because He is God and knows past, present and future.

As a reminder, all material bodily vessels are the dreams of Maha-Visnu and eternally belong to Him. Such material bodily vessels, as explained above, can only be "hired" from Maha-Visnu. 

There is always "free will" in the spiritual world's of the Vaikuntha planets and Goloka-Vrindavana but only experienced in the material world partially, and only in the rare human form of life and NEVER in the over 8 million lower species of material bodily containers (vessels).

Also as explained above, each material bodies destiny (created by Maha-Visnu) that the visiting individual jiva-soul's experience, is already mapped out within the dreams of Maha-Visnu that the individual jiva-souls can only "hire" from Maha-Visnu. 

Free will only partially exists in the human species and factored into the equation within the material world in such a way that the "free will" of each individual jiva-soul is paradoxically not compromised.

"Free will" always exists in the spiritual world that eternally allows the individual jiva-souls to except, or even reject Krsna by choosing to leave Krsna's association if they choose. Such freedom must be there if love truly voluntary exists in on Vaikuntha planets and Goloka Vrindavana.

So, from the mistaken desires of the rebellious individual jiva-soul, that begins when they put their own selfish desires in the centre, instead of first pleasing Krsna, they "force themselves" to choose a life style separate from Krsna, then they are provided a material bodily vessel from Maha-Visnu's "library of material dreams" that transfers them to His temporary material worlds (Brahmanda universes) and take a temporary material bodily vessel from Maha Visnu's dreams that simultaneously match their desires. This is the beginning of the individual jiva-souls fall down to the material world from the Vaikuntha planets or from Goloka-Vrindavana.

But such fall downs are very rare, only less than 10% of individual jiva-souls fall down from the spiritual planets to the material world.

Rejecting Krsna means the individual jiva-souls can no longer stay in the spiritual world and are therefore instantaneously transferred out of the Vaikuṇṭha planets or Goloka Vṛndāvana and relocated to the material dreams of Maha-Visnu, to His pathways of unlimited material bodily vessels "hired" from Him by the fallen individual jiva-souls.

The fallen individual jiva-souls already knows and agrees with the entire pathway or material bodily vessel they "hire" from Maha-Visnu because their rebellious "desires" are in sync with the bodily pathway (material bodily vessel) from Maha-Visnu's dreams they will enter.

Within Maha-Visnu's material creation exists every possible "dream" meant to fulfil every desire the visiting jiva-souls have, every scenario they can come up with is eternally existing in Maha-Visnu's dreams.  

This means the jiva-soul's ability to express "free will" is already factored into the equation of their destiny of the material bodily vessel they choose to enter as explained above.

Bhagavad-gītā As It Is Chapter 11 Text 7-

"O Arjuna, whatever you wish to see, behold at once in this body of Mine! This universal form can show you whatever you now desire to see and whatever you may want to see in the future. Everything moving and nonmoving is here completely, in one place."

Purport-

Srila Prabhupada  - "No one can see the entire universe while sitting in one place. Even the most advanced scientist cannot see what is going on in other parts of the universe. But a devotee like Arjuna can see everything that exists in any part of the universe. Kṛṣṇa gives him the power to see anything he wants to see, past, present and future. Thus by the mercy of Kṛṣṇa, Arjuna is able to see everything." (BG, Ch 11 Text 7)

The great sages and devotees in previous ages thousands of years ago were "tri-kāla-jñā."

Tri-kāla-jñā means they could understand-

1 - What was in the past,

2 - What there shall be in the future,

3 - And what is at present.

Srila Prabhupada - "So the point is that five thousand years ago the things which were written for this age, how they are coming to be true in our experience. That is the point: how they could see past, present, and future so nicely. The sages were known as tri-kāla-jñā. Tri means three. There is almost similarity, tri and three. Tri is Sanskrit, and three is English or Latin, but there is similarity. Tri-kāla-jñā. Tri means three, and kāla means time. Time therefore is experienced by three ways- 

past, 

present,

future. 

Time limitation, past, present and future. Whenever you speak of time, it is past, present or future. So, the sages in those days were tri-kāla-jñā. Tri-kāla-jñā means they could understand, they could know what was in the past, what there shall be in the future, and what is at present. Just like in the Bhagavad Gītā, Kṛṣṇa says-

"My Dear Arjuna, you, Me, I, and all these kings and soldiers who have assembled in this battlefield, they were all individuals, and we are still individual. And in this past, in the future, we shall all remain individuals. That past, present, and future, he explained. Another place Kṛṣṇa says, vedāhaṁ samatītāni (BG 7.26) Atītāni, atītāni means past. Vartamānāni ca, and present. So that is yogic power, one can know past, present, and future." (SB, Canto 12 Ch 2 Text 1, San Francisco, March 18, 1968)

There is still a lot more to learn about the movement of the marginal living entity (individual jiva-soul) through material space/time's past, present and future. We have only scratched the surface in understanding Vedic texts in the 50 years since Srila Prabhupada made his valuable contribution to the Western World and reviving Kṛṣṇa consciousness back in India.

The movement of material space/time (past, present, future) in the temporary material creation is eternally divided into that past, present and future like a journey on a roadway that has a beginning point (birth), middle (youth), Adult years) and the end of the roadway (old age and death).

However, this only happens while the individual jiva-souls are covered by material bodily vessels that are governed by the movement of material time.

"Temporary" means the decaying progression of material time's past, present and future thats is birth, youth, middle age, old age and death.

In the spiritual world on the other hand, there is only the "permanence" of the "eternal presence" of Krsna consciousness where everything is eternally fresh, youthful, lovingly eternally centered around Krsna, where the individual jiva-soul's spiritual bodily form never decomposes. 

On the spiritual Vaikuntha planets or Goloka-Vrindavana,  the individual jiva-souls are all devotees of Krsna or Visnu, they ARE the spiritual body or form. 

In the perpetual spiritual world the decaying temporary material bodily vessel that covers the spiritual body does not exist there,  nothing material can exist in the spiritualworld.

Srila Prabhupada - "The individual jiva-soul's position in the spiritual world is always voluntary, some devotee want to serve Krsna as a flower; they become flower there. If I want that "As a flower I shall lie down at the lotus feet of Krsna," he becomes flower, voluntarily, and he can change his form, 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 blade of grass, a bench, a flag pole, as plant, as water, as ground, field, or as father, as mother, as friend, as beloved, anything. It is inconceivable, yet a fact." (SB, Canto 6 Ch 1 text 1-4 Melb, Australia May 20, 1975)

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

Srila Prabhupada - "God is also an individual person as you are individual person, 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) 

Having free will (freedom of expression) is the eternal constitutional make up of every marginal living entity (jiva-soul), and is the foundation for the individual jiva-soul's voluntary relationship with Krsna.

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)

Even though Krsna allows the "freedom of expression" the individual jiva-souls have, it is really for His amusement, to see what they do with their eternal freedom of expression. 

Krsna at all times always has genuin eternal loving affection for His individual jiva-soul expansions (devotees) far more than they can ever have for Him. 

Krsna allows "free will" to eternally exist just to see what the individual jiva-souls choose to do with such freedom of expression and actions.

The individual jiva-souls are given this freedom so they can voluntary choose to make their own decisions. 

Krsna always remains the Supreme Personality of Godhead and cause of all causes and all that is happening is also His divine plan, just like the Sun-disc and the sun-rays cannot exist separately from each other. 

All material bodily vessels or bodily containers, are part and parcel of the fabric of material energies space/time that governs the temporary material creation and takes up 1/4 of the Spiritual Sky (lifeless matter)

The other 3/4s of the Spiritual Sky are the permanent eternally youthful spiritual worlds (individual units of living anti-matter) eternally existing in the "eternal presence" of Krsna consciousness beyond the decaying influence of past, present and future that only exists in the temporary decaying material worlds.

In the material creation's bodily vessels, the individual jiva-souls are in those material bodily vessels as the passengers who are riding within the material energies fabric in the form of a material bodily container. 

Each material bodily vessel is made of material energy (matter) that the individual jiva-souls (anti-matter) possess. In other words, the individual marginal living entities (jiva-souls) are the passengers in a material bodily container made of temporary material energy.

Material energy (matter) becomes again "all-one" as lifeless matter when the individual jiva-souls (living units of anti-matter) give up those material vessels. 

The material body the individual jiva-soul was in, then breaks down (decays) into material elements that merge into the "oneness" of material energy.

These unfit material containers that are decaying and breaking down, are no longer suitable for the individual jiva-soul to possess. 

When the material bodily vessel is no longer held together by the presents of the individual jiva-soul within it, it decays and breaks down, and eventually merges into the surrounding oneness of material nature (energies) 

"Matter" is lifeless and always temporary, where "anti-matter" or life is eternal and can never be destroyed, only the material bodily vessels are destroyed and merges back into material energy like rivers merge into the sea and become one.

Spiritual energy (anti-matter) is not like that, it is eternally individual form, it is Kṛṣṇa the Supreme Personality of Godhead and His unlimited individual living entities in various grades - Visnu-tattva, Siva-tattva and jiva-tattva. 

1 - "Matter" is lifeless dead energy existing in the oneness of the material energy and is like the covering of clothing that covers one's material body.

2 - "Anti-matter" is living individual living entities as spiritual bodily forms like Krsna the Supreme Personality of Godhead and cause of all causes, His Visnu-tattva, Siva-tattva and jiva-tattva (jiva-souls) expansions who eternally live in the spiritual worlds of the Vaikuntha planets and Goloka-Vrindavana, except for Lord Siva who prefers to spend most of his time in the material worlds (Brahmanda universes).

The jiva-souls are individual units of "anti-matter" (life) whose eternal home and origins is the spiritual world's of the Vaikuntha planets and Goloka-Vrindavana, whereas the material energy has no life, "matter" is simply dead, devoid of active life.

As said above, all material bodily vessels "hired /given" to the individual jiva-souls, are provided by Maha-Visnu's vault of unlimited dreams that simultaneously match their own desires for the material world. 

All desires eternally exist, and even in the dreams of Maha-Visnu, they can be acted upon to serve Krsna, or used to do one's own thing without Kṛṣṇa. 

And as the embodied individual jiva-soul continues their journey in the material creation life after life, the accumulation of karma (for every action there is an equal reaction) from acting out those original desires, creates pious and impious reactions, but ONLY in a human form of life (human species) as explained above.

There is no Karma (being responsible for your actions) in the lower species of life where one acts only on the instincts of- 

eating, 

sleeping, 

mating,

defending. 

From the over all viewpoint of Maha-Visnu and great sages, they can see past, present and future in the material creation existing simultaneously, just like from above one in a plane can see the beginning, middle and end of a long winding roadway.

And also even with mundane logic, the material desires of an individual marginal living entity (jiva-soul) would eventually repeat themselves again over the span of eternity if they stayed in the material creation that long.

This is because every combination of material elements would be exhausted, and would eventually start repeating themselves over an eternity, if the jiva-soul chooses to remain in the material creation for an almost eternity.

This is possible because the jiva-souls (marginal living entities) are eternal. 

But what is really going on?

Even though the material energy is temporary and always decays, the material energy itself is eternal but when destroyed will eventually again reappear due the movement of past, present and future.

Many have asked, could the past activities of a material body one chooses from Maha-Visnu's dreams, still be happening in the universe's "same space" but happening in a different "time", with another individual jiva-soul playing that same part? The answer is yes, infact that is exactly what's going on but inconceivable to our primitive mundane minds.

This is because past, present and future are happening "always" (simultaneously) and are a permanent fixture of the fabric of material energy eternally existing in Maha-Visnu's dreams.

This means all material bodily vessels are like a permanent "POST" or pathway that many individual jiva-souls can also experience the journey over eternity.

There is no beginning or end to Krsna's spiritual creation. And even in the material world, even though it experiences total annihilation, it is ALWAYS again re-created by Maha-Visnu. 

Lord Brahma's material bodily vessel is also a POST and are part of Maha-Visnu's dreaming of the material world that many individual jiva-souls can experience if qualified to attain the material bodily vessel of a Brahma.

This further means only those individual jiva-souls with the right qualifactions can experience what ever bodily vessel they are choose, but ONLY if they deserve it.

To be qualified for any material bodily vessel, one must be trained up and simultaneously have corresponding desires to qualify and enter a particular material bodily vessel they deserve, desire, rewarded with or punished with.

Once in the material creation, the individual jiva-souls will eventually take a material body created by their own karma (past good and bad actions)

Everything in the material world already exists within the dreams of Maha-Visnu and the individual jiva-souls just move through those permanent pathways from past, present and future according to desire and karma.

The "material bodily vessel" is NOT a living person, the real PERSON is the living individual jiva-soul within it who is only temporarily covered by this material bodily vessel and travels through it in continuous repeated cycle of birth and death within the material world.*÷*.

The eternal original natural of the individual jiva-souls is to be always "active" in Krsna's service and pastimes, and NOT to seek out "inactivity" by attempting to merge into the effulgence of Kṛṣṇa (the impersonal brahmajyoti). This is spiritual suicide according to Caitanya Caritamrita - "To merge into the body of the Lord is even more abominable than to merge into His effulgence." (CC Madhya-līlā 6.269)

Spiritual energy is an unlimited collection of individual "living" units, or unique individual jiva-souls who are indestructible "anti-matter" PERSONS as a spiritual bodily form.

In the spiritual world everything there is living individual persons (jiva-souls) that includes chairs, tables, clouds in the sky, a blade of grass, rivers, roadways, houses, flagpoles chariots etc (inconceivable).

The individual jiva-souls are minor expansions of Krsna, the Supreme Personality of Godhead and cause of all causes. 

Furthermore, only Krsna and His direct Visnu/Narayana expansions, are simultaneously both an individual person and all-pervasive (simultaneously one and different) with His spiritual and material creations. 

The individual jiva-souls in their original position are a perpetual unique spiritual bodily form in the image of beautiful Krsna, Srila Prabhupada has explained to us. 

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

The individual jiva-soul in its full potential is NOT some nonsense impersonal formless spark dormant (inactive) in Krsna's Bodily effulgence (the impersonal inactive aspect of the brahmajyoti). To also pray to be an atom in Krsna's lotus feet is horrible impersonalism.

The eternal original natural of the individual jiva-souls is to be always "active" in Krsna's service and pastimes, and NOT to seek out "inactivity" by attempting to merge into the effulgence of Kṛṣṇa (the impersonal brahmajyoti). This is spiritual suicide according to Caitanya Caritamrita - "To merge into the body of the Lord is even more abominable than to merge into His effulgence." (CC Madhya-līlā 6.269)

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. 

Krsna's direct Visnu-tattva expansions (Visnu/Narayana four armed Forms) and His minor jiva-soul expansions, are all individual persons as a unique spiritual bodily form.

However, Krsna and His Visnu/Narayana expansions have a further quality that the individual jiva-souls do not have. Kṛṣṇa is not only just an individual person as a spiritual bodily form, He is also "all-pervasive," this means He is simultaneously "one and different" with His spiritual and material creations, and is known as His Paramatma or Supersoul expansions who even reside in the atom. 

Krsna (Visnu/Narayana) is therefore simultaneously "one and different" from His creation preached by Lord Caitanya Mahaprabhu, who is the combination of Radharani and Krsna as one spiritual Bodily Form.

It is also important to understand that the relationship between Krsna and His devotees is always a "two-sided" voluntary loving reciprocal relationship based on cooperation, loving exchanges, collaboration, returns, intensional benefactions, unique personal offerings and even total rejection if the individual jiva souls choose.

This mood of being seemingly detached from Krsna's absolute control Krsna sanctions, allows the individual jiva-souls to have their own independent separate nature within Krsna's creation, where the individual jiva-souls can always express themselves with their own thoughts, choices and actions the way they voluntarily choose "seemingly" outside Krsna's absolute control (a paradox). However, that so called independent nature is an illusion because EVERYTHING is part and parcel of Krsna's creation. 

In other words, "free will" is also within Krsna's absolute plan for His individual jiva-soul expansions that He allows, just so a "two-sided" open contributing voluntary relationship with Krsna exists eternally with the individual jiva-souls, where each devotee has their own unique separate personality, meaning each has their own independent nature where no two individual jiva-souls are the same.

We must never forget Kṛṣṇa is always in control because nothing can happen or exist outside of Krsna's plan, as explained in Bhagavad Gita As It Is- 

"Not a blade of grass can move without the will of the Lord." 

The full spiritual expression and potential of the marginal living entities (individual jiva-souls) in the spiritual world is always based on voluntary service or free will.

This is allowed by Krsna to create diversity and giving the individual jiva-souls the ability to provide unique individual contributions in their relationship with Kṛṣṇa in a "two-sided" reciprocal mood of voluntary cooperation.

In this way, Kṛṣṇa recognises the voluntary expressions and contributions of His devotees (the individual jiva-souls) and never interferes with how the individual jiva-souls choose to express their love for Krsna in so many ways in the spiritual world.

His unlimited Visnu expansions like Narayana, Visnu, Maha-Visnu, Garbhodakashayi Visnu, Paramatma (supersoul) etc carry out their management on the perpetual Vaikuntha planets and in the temporary material worlds. 

Krsna on the other hand, as His childhood form, never leaves Goloka-Vṛndāvana His eternal personal Abode.

The eternal separated (yet paradoxically fully dependent on Krsna) individual jiva-souls (devotees), always experience a unique relationship with Krsna in a "two-way" open personal exchange, based on a variety of independent expressions as explained above.

Krsna allows it to be this way because only by having a "two-way" relationship of voluntary, or non-voluntary exchanges with His devotees can free will (freedom of expression) truly exist.

The relationship between Kṛṣṇa and His devotees is based on loving returns and exchanges, where Krsna always gives back to them in kindness and in quantity (reciprocating), allowing loving meaningful unique mysterous cooperation exist.

By having His creation on this "two-way" street of voluntary service, Kṛṣṇa is allowing a more diverse reality that encourages unlimited voluntary personal contributions from His devotees, in the endless eternally youthful Kingdoms of God (the Vaikuntha planets of  Visnu/Narayana, and Krsna’s central Abode of Goloka-Vrindavana. 

The eternal relationship with Krsna (God) is openly expressed from two angles instead of being restricted to just one (from just Krsna's absolute control).

Love can only be expressed and experienced on a "two-way" street instead of a "one-way" autocracy that denies and stagnates voluntary loving contributions, personal exchanges and independent offerings from Krsna's devotees. 

This concept of "free will" and having this unique sense of independent self felt eternally by His individual expansions (devotees) is allowed by Kṛṣṇa so their independent unique sense of self, is freely acted upon and expressed by His devotees (individual jiva-souĺs) that forever enrich and blissfully expand and adds originality to the relationship between Krsna and His individual devotees (jiva-souls).

In other words, real love and experiencing personalism, is only possible between "two persons" both contributing to the relationship, and never just "one" person dominating and controlling the relationship like a puppet master controls and manipulates his puppets (impersonalism).

This allows genuine personalism to exist only fully experienced on a "two-way" street, to prevail in the spiritual world, denying impersonalism, or a "one-sided" loveless cold stagnant dictatorship.

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

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

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

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

If it was all a "one-way" totalitarian dictatorship without any diversity, or where unique independent voluntary contributions always exist, that allows a "two-way" unique exchange for good or bad the individual jiva-souls can independently choose, then the Kingdom of God is denying voluntary loving exchanges that can only happen in "two-sided" cooperative reciprocation.

A "one-sided" autocracy that does not encourage voluntary expression and contribution where one is always told how to think and act, is dangerous impersonalism or a cold loveless existence of oneness.

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), that allows them to eternally experience an independent sense of self, which is being able to make their own voluntary contributions and decisions, then their existence as a unique meaningful individual contributing person has no meaning at all, making them no better than dead stone or lifeless matter.

So, how does "free will" and the sense of being independent from Krsna work, when in actual fact, the individual jiva-souls are always fully dependent on Krsna and His Visnu-tattva expansions like Maha-Visnu? 

All that the individual jiva-souls have and plan (dedire) always fit 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 Krsna in the spiritual world and 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 spiritual and material creation.

Such independence makes a "two-way" voluntary relationship between Krsna and His devotees possible, 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 without being being always controlled by Krsna like a puppet master controls every movement of his puppets. 

Krsna knows that His complete control in a "one-sided" relationship will only deny a "two-sided" voluntary expression of loving reciprocation exchanges and therefore NEVER governs His spiritual world of the Vaikuntha planets and Goloka-Vrindavana into that loveless impersonal way.

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.

Only the temporary material bodily vessels (matter) that the individual jiva-souls (anti-matter unique individual units [persons]) enter, are in constant decay, breaks down and eventually merges back into the "oneness" of material energy (matter). 

"Matter" - the material bodily vessels, are temporary and eventually decompose, cease to function and break down into different material elements, then again merge back into the "oneness" of material energy.  

"Anti-matter" - living individual life force, is not like that and is never "all-one" like matter is. The eternal individual jiva-soul (marginal living entity) or anti-matter, are individual living units or persons "within" the material bodily vessel and is an indestructible spiritual living individual PERSON who can never be destroyed, cut into pieces, terminated or extinguished in any way Bhagavad Gita tells us.

Krsna allows the individual jiva-souls in the spiritual world to have their free will because He wants to see their unique independent expressions of reciprocal love with Him from the individual jiva-soul's point of view while making their personal offerings to Krsna.

In other words, Kṛṣṇa always wants a mutual cooperative contributing complementary relationship of voluntary loving exchanges with His dear devotees. 

Krsna is never like a controlling puppet master with His intimate devotees, where the puppet master manipulates and controls everything his puppets do and thinks which only denies individual self expression and personal contributions.

Such a mindless existence without the free will, or having the unique ability of self expression that allows voluntary personal offerings to Krsna, is dangerous impersonalism therefore love or service only exists in a two-way exchange of positive devotional Krsna conscious emotions. 

Krsna's devotee's always express themselves as separate individuals from Krsna, even though, as said above, paradoxically Krsna is the Supreme Personality of Godhead and cause of all causes and knows everything because the individual jiva-souls are His expansions too.

Srila Prabhupada - "God is also an individual person as you are individual person, 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) 

In this way, Krsna allows the eternal individual jiva-souls (devotees) in the spiritual world to continually re-invent themselves with their own voluntary unique contributions, this allows diversity, meaning an unlimited range of variegatedness in one's personal service to Krsna that is forever expanding their progressive independent contributions, infinitely expanding their voluntary participation, personal contributions and inspiration in an unlimited variety of unique ways serving Krsna in His never ending expanding blissful pastimes (lilas)

Also, no individual jiva-soul (anti-matter) can die, only the material bodily vessel they occupy in the material world is subject to decline and decay and therefore temporary. 

In other words, the individual jiva-souls within a material bodily vessel are eventually forced to change their material bodily containers due to its temporary nature and demise therefore, becoming unsuitable to house the individual jiva-soul. 

It is therefore important to understand the individual jiva-souls are beginningless and endless as confirmed in Bhagavad Gita As It Is in Chapter 2. 

This also means there is no limitations to what the eternal individual jiva-souls can experience because the stage is infinity.

All individual jīva-souls are eternal persons, there are no new individual jiva-souls ever being created because they have always existed.

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

Bhagavad Gita As It Is - "Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.” (BG, Ch 2 text 12)

Bhagavad Gita As It Is - "As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change." (BG, Ch 2 text 13)

Bhagavad Gita As It Is - "O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed." (BG, Ch 2 text 14)

Bhagavad Gita As It Is - "O best among men [Arjuna], the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation." (BG, Ch 2 text 15)

Bhagavad Gita As It Is - “Those who are seers of the truth have concluded that of the nonexistent [the material body] there is no endurance and of the eternal [the soul] there is no change. This they have concluded by studying the nature of both." (BG, Ch 2 text 16)

Bhagavad Gita As It Is - “That which pervades the entire body you should know to be indestructible. No one is able to destroy that imperishable soul." (BG, Ch 2 text 17)

Bhagavad Gita As It Is - “The material body of the indestructible, immeasurable and eternal living entity is sure to come to an end; therefore, fight, O descendant of Bharata." (BG, Ch 2 text 18)

Bhagavad Gita As It Is - “Neither he who thinks the living entity the slayer nor he who thinks it slain is in knowledge, for the self slays not nor is slain." (BG, Ch 2 text 19)

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

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

Bhagavad Gita As It Is - "As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones." (BG, Ch 2 text 22)

Bhagavad Gita As It Is - "The soul can never be cut to pieces by any weapon, nor burned by fire, nor moistened by water, nor withered by the wind." (BG, Ch 2 text 23)

Bhagavad Gita As It Is - "This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, present everywhere, unchangeable, immovable and eternally the same." (BG, Ch 2 text 24)

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

Bhagavad Gita As It Is - "If, however, you think that the soul [or the symptoms of life] is always born and dies forever, you still have no reason to lament, O mighty armed." (BG, Ch 2 text 26)

Bhagavad Gita As It Is - "One who has taken his birth is sure to die, and after death one is sure to take birth again. Therefore, in the unavoidable discharge of your duty, you should not lament." (BG, Ch 2 text 27)

Bhagavad Gita As It Is - "All created beings are unmanifest in their beginning, manifest in their interim state, and unmanifest again when annihilated. So what need is there for lamentation?" (BG, Ch 2 text 28)

Bhagavad Gita As It Is - "Some look on the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all." (BG, Ch 2 text 29)

Bhagavad Gita As It Is - "O descendant of Bharata, he who dwells in the material body can never be slain. Therefore, you need not grieve for any living being." (BG, Ch 2 text 30)

The individual jiva-souls are a living unique collective of anti-matter living entities, individual PERSONS as an eternal spiritual bodily form who are beginningless and endless and therefore indestructible as described above.

Furthermore as Srila Prabhupada explains, unless there is the freedom for the individual jiva-souls to do wrong or right, then there is no question being free or having free will. Where is free will then if I can only act one sided? That means I have no free will. 

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

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

Srila Prabhupada - "Yes, but that is free will, some misuse their free will just like a thief, they know it is stealing, it is bad, but still they do it. But that is free will, they cannot check their greediness, so in spite of knowing they are doing the wrong thing by stealing and will be eventually be punished, they sill do it. They know; they have seen other thieves get punished and put into prison, everything they already know, but still they steal. Why? Misuse of free will! But unless there is the possibility to misuse free will, then there is no question of free will." (Talk on Rene Descartes philosophy with Srila Prabhupada and disciples)

Srila Prabhupada - "So, unless there is a possibility of misusing our free will, there is no question of freedom." (Dialectical Spiritualism, Critique of Descartes).

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

The paradox here is the individual jiva-souls have their own independence and free will too, even though Krsna is the Supreme Personality of Godhead, cause of all causes who knows everything, and is behind everything, and therefore  simultaneously one and different from His creation of the living entities and the spiritual and material worlds.

In other words, each individual jiva-soul (devotee) has their own unique personality and character that is seemly always paradoxically separate from Krsna's Personality and absolute control, although we must never forget that Krsna is the cause of all causes behind everything and not a blade of grass can move without His sanction. 

Krsna allows it to be be this way to create diversities within His own creation, where a "two-sided" cooperative or non-cooperative relationship exists between the individual jiva-souls (the created) and Krsna (the creator). 

Krsna never tells His devotees how to think, act or what to offer, He only advices so the correct standard is understood. Krsna prefers His devotees to choose for themselves how to serve Him Srila has explained to us.

Srila Prabhupada - "The individual jiva-soul's position in the spiritual world is always voluntary, some devotees want to serve Krsna as flower; so they become flower there. If I want to be a flower I shall lie down at the lotus feet of Krsna and become flower, voluntarily. And one can change their spiritual bodily form, from flower to human bodily form, that is spiritual life. There is no restriction, if a devotee wants to serve Krsna as cow, they serve Krsna as cow, as calf, as flower, as plant, as water, as ground, as field or pathway, as father, as mother, as friend, as beloved, anything is possible, it is inconceivable, yet a fact." (SB, Canto 6 Ch 1 text 1-4, Melb, Australia May 20, 1975)*××*