Even Kṛṣṇa, although He says vedāhaṁ samatītāni (BG, Ch 7 Text 26), "I know everything," still, He fails to understand Rādhārāṇī.

Srila Prabhupada - "When Krsna wants to be attracted by a woman, He has to create such a woman from His own energy. That woman is Rādhārāṇī." (SB, Canto 3 Ch 31 text 38 Purport)

Caitanya Caritamrita - "Rādhā and Kṛṣṇa are "one and the same, but They have assumed two bodies. Thus They enjoy each other, tasting the mellows of love." (CC Adi 4.56, Translation)

Kṛṣṇa cannot enjoy anything that is internally different from Himself, therefore Rādhā and Śrī Kṛṣṇa are identical. 

Srila Prabhupada - "I offer my respects to Rādhārāṇī, whose bodily complexion is like molten gold and who is the Queen of Vṛndāvana. You are the daughter of King Vṛṣabhānu very dear to Lord Kṛṣṇa. So, if we approach Kṛṣṇa through Rādhārāṇī, through the mercy of Rādhārāṇī, then it becomes very easy. 

If Rādhārāṇī recommends that 'This devotee is very nice,' then Kṛṣṇa immediately accepts, however fool I may be. Because it is recommended by Rādhārāṇī, Kṛṣṇa accepts. 

Therefore in Vṛndāvana you'll find all the devotees, they're chanting more Rādhārāṇī's name than Kṛṣṇa's. Wherever you'll go, you'll find the devotees are addressing, 'Jaya Rādhe, jaya Radhe' You'll find this still in Vṛndāvana today, they are always glorifying Rādhārāṇī. 

They're more interested in worshiping Rādhārāṇī. Because how fallen I may be, if some way or other I can please Rādhārāṇī, then it is very easy for me to understand Kṛṣṇa.

However, if you go by the speculative process to understand Kṛṣṇa, it will take many, many lives. But if you take devotional service, just try to please Rādhārāṇī, then Kṛṣṇa will be gotten very easily. 

This is because Rādhārāṇī can deliver Kṛṣṇa. She is so great devotee, the emblem of mahā-bhāgavata. Even Kṛṣṇa cannot understand what is Rādhārāṇī's qualities. 

Even Kṛṣṇa, although He says vedāhaṁ samatītāni (BG 7.26), "I know everything," still, He fails to understand Rādhārāṇī. 

Rādhārāṇī is so great.

Actually, Kṛṣṇa knows everything, so in order to understand Rādhārāṇī, Kṛṣṇa accepted the position of Rādhārāṇī because Kṛṣṇa wanted to understand the potency of Rādhārāṇī. 

Kṛṣṇa thought that I am full, I am complete in every respect, but still, I want to understand Rādhārāṇī. Why? This propensity made Kṛṣṇa obliged to accept the propensities of Rādhārāṇī, to understand Kṛṣṇa, Himself.

These are, of course, very transcendental, great science. One who is advanced in Kṛṣṇa consciousness and well conversant with the śāstras, they can understand. But still, we can discuss from the śāstra. 

When Kṛṣṇa wanted to understand Himself, He took the tendency of Śrīmatī Rādhārāṇī. And that is Caitanya Mahāprabhu. Rādhā-bhāva-dyuti-suvalitam

Caitanya Mahāprabhu is Kṛṣṇa, but He has accepted the propensities of Rādhārāṇī. 

As Rādhārāṇī is always in feelings of separation of Kṛṣṇa, similarly, in the position of Rādhārāṇī, Lord Caitanya was feeling separation of Kṛṣṇa. That is the teachings of Lord Caitanya, feelings of separation, not meeting.

The process of devotional service taught by Caitanya Mahāprabhu and His disciplic succession is how to feel separation from Kṛṣṇa. That is Rādhārāṇī's position, always feeling the separation." (Radhastami, Srimati Radharani's Appearance Day, London, Aug 29, 1971)

Srila Prabhupada - "Regarding your question about our relationship with Srimati Radharani, She is the internal energy, we are marginal energy. Marginal means sometimes internal, sometimes external. When we are under the internal energy, that is our normal life, and when we are under the external energy, that is our abnormal life. Therefore, we are called marginal energy; we can be either this way or that way. But being qualitatively one with the purusa, our tendency is to remain in the internal energy. Being in the external energy is our artificial attempt." (Letter to Lilavati, Allston, Mass 25 April, 1969)

Guest - "What category is Radharani in?"

Srila Prabhupada - "She is śakti, Cit-śakti. Bhagavān ke pleasure potency. Śakti, śakti-tattva, Śaktimān. Bhagavān is Śaktimān, and that śakti is Rādhārāṇī or Sītā or Lakṣmī. Durgā is also śakti, another feature of Rādhārāṇī."

Guest - "Śakti in original form is Rādhā?"

Srila Prabhupāda - "Yes, parāsya śaktih, parāsya śaktir vividhaiva śrūyate (CC Madhya 13.65) Originally cit-śakti. That cit-śakti (Radha) is always expanding.

Kalā also means part and parcel. So we are also part and parcel, but we are very small part and parcel. But rāmādi mūrti, they are bigger part and parcel, just like if you throw one brick on the floor, so there will be so many small particles, big particles, this particle... They are all part and parcel of the brick, but one part very small atomic part, and one big part, this part, then this part, then this part, so all of them Krsna is the origin, and everyone is part and parcel of Krsna. Some of them are bigger and some of them are smaller. So Viṣṇu-tattva is almost like Kṛṣṇa and jiva-tattva is very small."

Guest - "Like Kṛṣṇa?"

Srila Prabhupāda - "Others (jiva-souls) are very small. So according to the size, or according to the power."

Guest - "Power?"

Srila Prabhupāda - "The part and parcel exercises his position. Some of them are Viṣṇu-tattva, some of them are jīva-tattva (jiva-soul), some of them are Śakti-tattva and some of them para-tattva. Like that."

Guest - "Para-tattva?"

Srila Prabhupāda - "Para-tattva is Bhagavān (Krsna). Para-tattva means Kṛṣṇa, Rāma, Nārāyaṇa, Viṣṇu. These are all para-tattva. Bhagavān avatāra, rāmā, nṛsiṁha, varāha, kūrma, vāmana, daśāvatāra, all avatāra. Or śakti-tattva, material energy, aparā-tattva, matter. Similarly cit-tattva, spiritual world. 

The marginal living entities (jiva-souls), although many are in the material world, they belong to the spiritual world. Therefore, Kṛṣṇa says, apareyam. This material energy is inferior. Itas viddhi me prakṛtiṁ parām. Beyond this material world is another, superior energy that includes jīva-bhūta and jiva-tattva (jiva-souls)." (Room Conversation, Nov 11, 1971, New Delhi)

Krsna is fully satisfied in Himself, that includes enjoying as all of His Visnu-tattva expansions and all His parts and parcels (marginal living entities - jiva-souls). All Visnu-tattva expansions, Siva-tattva and the marginal living entities (jiva-souls) are part and parcel of Krsna.

So Krsna is never alone, just like the Sun-disc is never alone due to the presence of the surrounding Sun-rays. Krsna is compared to the Sun-disc and the different types of living entities (Visnu-tattva, Siva-tattva and jiva-tattva) are compared to the sun-rays.

The Sun-disc and the sun-rays cannot exist without each other, similarly Krsna cannot exist without His parts and parcels (the various types of living entities) that always surround Him. 

In this way, Krsna is the Supreme Personality of Godhead and cause of all causes, is one with all that there is, yet simultaneously  different and independent from all of His parts and parcels.

Krsna's eternal consort Srimati Rādhārāṇī is the manifestation of His pleasure potency who Krsna created as a direct expansion of Himself just so He could experience loving exchanges with a women.

So who is Srimati Radharani?

Srila Prabhupada - "When Krsna wants to be attracted by a woman, He has to create such a woman from His own energy. That woman is Rādhārāṇī." (SB, Canto 3 Ch 31 text 38 Purport)

Kṛṣṇa cannot enjoy anything that is internally different from Himself, therefore Rādhā and Śrī Kṛṣṇa are identical. 

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

Śrī Kṛṣṇa is the potent factor, and Śrīmatī Rādhārāṇī is the internal potency. According to Vedānta philosophy, there is no difference between the potent and the potency; they are identical. 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)

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."(CC Ādi 4.214)

Srila Prabhupada - "The beauty of Śrīmatī Rādhārāṇī’s eyes forcibly devours the beauty of newly grown blue lotus flowers, and the beauty of Her face surpasses that of an entire forest of fully blossomed lotuses. Her bodily luster seems to place even gold into a painful situation. Thus the wonderful, unprecedented beauty of Śrīmatī Rādhārāṇī is awakening in Vṛndāvana."(CC Antya 1.169, Purport)

Srila Prabhupada - "The beauty of Śrīmatī Rādhārāṇī is described as follows: 'Her eyes defeat the attractive features of the eyes of the cakorī bird. When one sees the face of Rādhārāṇī, he immediately hates the beauty of the moon. Her bodily complexion defeats the beauty of gold. Thus, let us all look upon the transcendental beauty of Śrīmatī Rādhārāṇī." (Nectar of Devotion, Ch 44)

Srila Prabhupada - "In the Vidagdha-mādhava, Second Act, verse 31, Kṛṣṇa tells His friend, 'My dear friend, what a wonderful thing it is that since I have seen the beautiful lotus eyes of Śrīmatī Rādhārāṇī, I have developed a tendency to spit on the moon and the lotus flower!"(Nectar of Devotion, Ch 50)

Srila Prabhupada -"There is no comparison to Radharani's beauty and the luster of Her transcendental body. The so-called beauty of the moon has fallen on the ground in the presence of Radharani's beauty." (From Vrindavana by Srila Narottama das Thakura)

Caitanya Caritamrta - "Śrīmatī Rādhārāṇī’s affection, Her exquisite beauty and good behavior, Her artistic dancing and chanting and Her poetic compositions are all so attractive that they attract the mind of Kṛṣṇa, who attracts the mind of everyone in the universe." (CC Madhya 17.212)

Srila Prabhupada - "Śrīla Rūpa Gosvāmī has stated that devotional service attracts even Kṛṣṇa. Kṛṣṇa attracts everyone, but devotional service attracts Kṛṣṇa. The symbol of devotional service in the highest degree is Rādhārāṇī. Kṛṣṇa is called Madana-mohana, which means that He is so attractive that He can defeat the attraction of thousands of Cupids. But Rādhārāṇī is still more attractive, for She can even attract Kṛṣṇa. Therefore, devotees call Her Madana-mohana-mohinī—the attractor of the attractor of Cupid." (Nectar of Devotion, Ch 1)

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

Srila Prabhupada - "No, Rādhā is the internal potency, we are marginal potency. 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 teaches acintya bhedābheda. We are always simultaneously one and different. Always. We should remember. We are expansion of Kṛṣṇa, we are expansion of Rādhā also because Rādhā is also expansion of Kṛṣṇa. But still, different. That is our philosophy - "One and different simultaneously - Acintya bhedābheda." 

Lord 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, 4.5, Montreal, June 10, 1968)

All the devotees of Krsna must win the attention of Radharani to get Krsna's attention, as all service to Krsna only reaches Krsna by going through Her. Krsna divided Himself into two just so He could experience loving exchanges. For even Krsna, love for a women can never exist when there is just one, there must be two - Radha and Krsna. To experience loving exchanges and emotions with a women, Krsna divided Himself into two, Srimati Radharani and Krsna.

Krsna wanted to experience loving emotions and affection with a women, this is why He divided Himself into two, Radha and Krsna, just so He could experience those loving exchanges.

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

Srila Prabhupāda - "She is spiritual energy."

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

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

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

Srila Prabhupada - "No, no, no. She is Kṛṣṇa. Kṛṣṇa divided Himself into His energy and Himself. That energy, original spiritual energy, is Rādhārāṇī. That is stated by Jīva Gosvāmī. Rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmāt. When Kṛṣṇa wants pleasure, He cannot accept the inferior energy. 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, united, they are 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)

Srila Prabhupada - "Srimati Radharani's mind, senses and body are steeped in love for Kṛṣṇa. She is Kṛṣṇa’s own energy, and She helps Him in His pastimes. Śrīmatī Rādhārāṇī is as fully spiritual as Kṛṣṇa. No one should consider Her to be material. She is definitely not like the conditioned souls, who have material bodies, gross and subtle, covered by material senses. She is all-spiritual, and both Her body and Her mind are of the same spiritual embodiment. Because Her body is spiritual, Her senses are also spiritual. Thus Her body, mind and senses fully shine in love of Kṛṣṇa. 

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

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

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

Caitanya 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)

Srila Prabhupada - "When Krsna wants to be attracted by a woman, He has to create such a woman from His own energy. That woman is Rādhārāṇī. It is explained by the Gosvāmīs that Rādhārāṇī is the manifestation of the pleasure potency of the Supreme Personality of Godhead. When the Supreme Lord wants to derive transcendental pleasure, He has to create a woman from His internal potency and that women is Srimati Radharani." (SB, Canto 3 Ch 31 Text 38, Purport)

Krsna divided Himself into two just so He could experience loving exchanges with a women and gave Her the name Srimati Radharani. The lesson here is love can only exist when there are two involved in a loving relationship of exchanges. 

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

Srila Prabhupāda – ''Unless there are "two persons", where is the question of love? Love means two persons, then there is exchange, then there is love. I must deal with you open-hearted, you must deal with me open-hearted, then there is love. So if you want to love Kṛṣṇa, God, then these things must be there." (Aug 9, 1976, Tehran)

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

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

Ultimately each individual jiva-soul is a unique person with their own personality who can choose for themselves how to voluntarily serve Krsna the Supreme Personality of Godhead and cause of all causes, the best way they can, or ignore Him if they want. As Prabhupada has explained, Krsna never forces the jiva-soul to surrender to Him, never forces them to love Him, that must be voluntary otherwise love can never exist unless there are voluntary reciprocal exchanges.

Srila Prabhupada - ''Love means you take and you give also. Suppose if you love somebody and you simply take from him, but you don't give. Oh, do you think it is very good? No. It is not good. That is not love. That is exploitation. If I go on simply taking from you, and if I don't offer you anything, that is simply exploitation." (Lecture BG, London Ch 9 Text 2-5 and 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 one, personally. There must be another one. I love somebody; somebody loves me, there must be lover, there must be beloved, and the transaction, then love." (Lecture on SB Canto 1 Ch 2 Text 6, Delhi, Nov 12, 1973)

Srila Prabhupada - ''Their (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." (Lecture SB, Canto 2 Ch 1 Text 3, Paris, June 12, 1974)

Srila Prabhupada - "Love cannot be one, or executed only by one, there must be two." (SB lecture Canto 1 Ch 2 Text 6, Delhi, Nov 12, 1973)

Krsna can become two or more personalities at anytime likes.

For example, Krsna is always enjoying in Vrindavana with His consort Srimati Radharani, who Krsna created by dividing Himself into two, just so He could experience loving exchanges with a women. In this way Krsna is fully complete as Himself and enjoying simultaneously as His unlimited expansions who are all within Him. In other words, as said above, just like the sun-disc is only fully complete surrounded by the sun-rays (sunshine), similarly Krsna's full potential of loving expressions is only naturally fully complete, when surrounded by His devotees headed by Srimati Radharani. 

This is what it means when it is said Krsna is fully complete within Himself and is the Supreme Personality of Godhead and cause of all causes. All living entities are sakti-tattva (energies of Krsna) too however, there are different categories. Although basically there are only two types of living entities as Prabhupada explains.

Srila Prabhupada – "In the Padma Purana, wherein it is said that there are two kinds of spiritual entities; one is called the jiva (jiva-tattva or jiva-souls), and the other is called the Supreme Lord (Visnu-tattva)." (87th Ch of Krsna Book, Prayers by the Personified Vedas)

Radharani is known as sakti-tattva, there are different categories of sakti-tattva. Some are jiva-tattva and others are Viṣṇu-tattva, Radharani is in the category of Visnu-tattva or direct expansion of Krsna, She is no different than Krsna and has the exact same 64 qualities as Kṛṣṇa, created by Krsna so He could experience intimate loving exchanges and unique emotions with a women as explained above.

Prabhupada explains Radharani represents the internal energy or potency and is Krsna's duplicate expansion.

And when Krsna and Radharani combine in the one Body then that is Lord Caitanya Mahaprabhu.

Balarama is Krsna's first expansion, and from Balarama all other Visnu-tattvas expand from. Krsna as His original form, never leaves Vṛndāvana. When Krsna comes to Earth to perform His pastimes, His original form never leaves Vṛndāvana. This means all pastimes in the material creation are performed by Krsna’s Visnu-tattva expansion playing that role of Krsna.

The original Krsna never kills demons in the Spiritual Sky's Vṛndāvana, only His Visnu-tattva expansion in the material creation kills demons because in the original Vrindavana in the spiritual world there are no demons.

Demons only exist in the material world's facsimile of Vrindavana.

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

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

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

Jayatīrtha - "Oh."

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

Child Krsna meets baby Radharani for the first time.

The Divine Appearance of Srimati Radharani who is a little younger than Krsna. The Puranas relate a story concerning the divine appearance of Srimati Radharani as follows. 

One day, Vrishabhanu Maharaja, who was living at Ravel at that time, went to the bank of Yamuna at around noon to take a midday bath.

As he approached the bank of the Yamuna, he saw a golden lotus flower floating on the water and shining brightly like a thousand suns. 

Vrishabhanu immediately waded into the river and when he came near to the golden lotus flower, he beheld the most beautiful and radiant form of baby girl lying within the petals of the lotus.

At that same moment, Lord Brahma suddenly appeared in the sky and speaking in a grave voice, informed Vrishabhanu that in his previous life, Vrishabhanu and his wife Kirtida had performed great austerities in order to get the consort of Lord Visnu as their daughter.

Lord Brahma told Vrishabhanu that this girl was the origin of the goddess Lakshmi and that he should take great care of Her. 

Lord Brahma then placed the baby girl in the arms of Vrishabhanu who became overjoyed, and after taking permission from Lord Brahma, returned to his home.

Seeing the beautiful baby girl shining like millions of autumnal moons, mother Kirtida was overcome with joy and immediately arranged for all kinds of religious rites to be performed and donated thousands of cows to the brahmanas.

At that time baby Radhika was placed in a gem-studded cradle and gently rocked back and forth by all the little girls of the village. 

Day by day Her luster increased just like the digits of the moon.

Within a short while it was observed that the baby girl made no noise and had not yet opened Her eyes. 

Vrishabhanu and his wife feared that their baby girl was perhaps blind from birth and also dumb.

At that time, Srila Narada Muni visited the home of Vrishabhanu and informed him that regardless of the girl’s apparent blindness, they should continue with the birth celebrations.

Vrishabhanu therefore made elaborate arrangements for a lavish birth celebration and sent out invitations to all the residents of Ravala and Gokula and especially to his dear friend Nanda Maharaja and his family.

On the appointed day, the guests had assembled and the birth celebrations were going on in great jubilation. 

Nanda Maharaja and Yashoda Mayi had arrived with Rohini and also brought their small children Krsna and Balarama.

Kirtida met with Yashoda and told her that she was very happy to have such a beautiful daughter, but was feeling rather distraught because her child was both dumb and blind.

Krsna had just passed His first birthday and was happily crawling around the courtyard on His hands and knees. 

Arriving at the cot in which Radhika was lying, Krsna held on to the sides and managed to lift himself up, He then peered into the cot where His gaze fell upon the beautiful moon-like face of baby Radhika.

As soon as baby Radhika smelt the exotic fragrance of Krsna’s transcendental body, She immediately opened Her eyes for the very first time, and looked directly at Krsna, who was the first person that She had ever seen.

As Krsna gazed lovingly at baby Radhika, He began smiling ecstatically. 

Radhika then suddenly began to cry and for the very first time she made a sound. 

Vrishabhanu and Kirtida, along with all the assembled Vrajavasis, were overjoyed to find out that their beloved daughter Radhika, was not blind nor dumb after all.

In the Radha rasa sudha nidhi it says- 

"So powerful is the glancing of Her eyes, that the flute slips from Krsna’s hands, His peacock crown starts to slip, and His yellow shawl becomes displaced as He swoons and falls to the ground. Alas, will I ever get the chance to serve with love and devotion such a person as Radharani."

The Marriage Ceremony of Radha and Krsna.

The forest of Bhandiravana is most famous because it was at this place under the celebrated banyana tree known as Bhandira Vata, that Radha and Krsna were married.

The wonderful story of this pastime was spoken by Srila Narada Muni and has been recorded in the Garga Samita as follows. 

One day, Nanda Maharaja came to Bhandiravana from Gokula to graze his cows near the banks of the Yamuna, and was carrying his little boy Krsna in his arms.

By the will of yogamaya, a strong wind suddenly began to blow causing all the leaves on the trees to fall and ripples to appear over the surface of the Yamuna. 

The sky immediately became dark and overcast as blackish rain-clouds assembled threateningly overhead.

When the clouds loudly thundered, Krsna became frightened and started to cry, forcing Nanda Baba to cuddle Him closer to his chest. The day seemed to turn into night as darkness spread in all directions.

Just then, a shining light as brilliant as ten million suns appeared from nowhere. 

From within that shining light, Nanda Baba could see standing before him, the youthful, charming, and exquisitely beautiful form of Srimati Radharani, the daughter of his friend Vrishabhanu.

She bore the luster of a thousand moons and was wearing a deep blue sari and Her pinkish lotus feet were decorated with golden anklets that jingled sweetly.

She was adorned with a golden waistband, a necklace, armlets, and bangles, and She wore a pearl in Her nose that appeared like a small moon orbiting Her full moon-like face. 

She had a golden Sri-kanta around Her neck, glittering golden earrings, and a glittering jewel-studded diadem situated on Her head.

Nanda Maharaja was struck with wonder at Her effulgence which appeared to light up the entire world. 

He immediately bowed his head and offered his heartfelt respects to Radharani saying -

"See this child in my arms, He is the Supreme Personality of Godhead, and I know that You are His eternal consort. 

Oh Radhe! I have heard this great secret from Gargamuni, therefore take this child, Your Lord, from my arms, He has become frightened due to the thundering of the clouds."

Radha then took Krsna in Her arms and as Nanda Baba offered his humble obeisances, She entered the Bhandiravana forest holding Krsna tightly in Her embrace.

At that very moment, the holy land of Vrindavana assumed a divine form, the dark rain-clouds scattered and the wind subsided into a gentle breeze. 

Bhumi Devi, the mother earth and consort of Lord Visnu, appeared there in her eternal form causing the earth to flourish as if it was spring-time.

The gopis headed by Vrinda Devi, also appeared there along with the cowherd boys to witness the special occasion. 

The crystal clear waters of the Yamuna glistened and became beautified by jeweled staircases and golden terraces. 

In the distance, the rocks on Govardhana Hill appeared like great jewels and its peaks shone like gold.

With its cascading waterfalls and deep caverns, its huge body appeared like the king of elephants. 

The sweet smelling lotus flowers in the lakes around Vrindavana began to bloom simultaneously, causing the bumblebees to become madly intoxicated by the delicate aroma that emanated from them.

The peacocks, cuckoos, pigeons, and other song-birds began to resound, creating a celestial chorus that permeated the entire forest of Bhandiravana. In each of the nikunjavans, multicolored banners flapped joyously in the breeze announcing a very special event.

Then the Lord of creation, who was being carried in the arms of Radha, suddenly assumed His eternal youthful form of Govinda, that defeated millions upon millions of Cupids, and clasping the hand of His beloved Radha, They both gracefully entered the nuptial arena that was decorated with all the paraphernalia for a wedding ceremony.

Then as the ‘divine couple’ Radha and Krsna sat down beneath the Bhandira Vata on a golden throne. 

Lord Brahma, who was to officiate as the head priest, arrived there with the host of demigods through the celestial airways. 

After offering His humble obeisance’s by bowing down, He began to speak brilliant words in glorification saying,

"Anyone who speaks about Your divine transcendental attributes and sings Your praises automatically achieves complete beauty, wealth and perfection, even in this life. 

Even though you are equal to each other, nevertheless, for the sake of fulfilling local customs, I am going to perform Your marriage ceremony."

Lord Brahma then kindled the sacrificial fire and after offering oblations into it, asked Radha and Krsna to accept each other’s hands.

After chanting the sacred Vedic mantras, and seeing that the corners of Their clothing was tied together, Brahma requested the ‘divine lovers’ to circumambulate the sacrificial fire seven times according to the Vedic system.

After this, Lord Brahma had Radha place Her hand on Krsna’s chest and Krsna’s hand on Radha’s back, after which They recited their wedding vows and offered garlands to each other.

At that moment, the demigods showered flowers from the sky, and while playing on various musical instruments and beating on hundreds of celestial drums; they began dancing along with their beautiful wives in great transcendental ecstasy.

Philosophical Considerations Regarding the Marriage of Radha and Krsna 

This incident of the marriage ceremony between Radha and Krsna was enacted for the specific pleasure of Lord Brahma and the demigods.

This pastime fulfilled their desire to see Radha and Krsna married together in a wedding ceremony in accordance with the standard social customs of Vedic culture.

This was because Lord Brahma knew in the future that the divine pastimes of parakiya-rasa revealed by Radha and Krsna on the earthly plain, would be severely criticized and misunderstood by mundane moralists and so-called religionists.

Lord Brahma therefore, to preempt all false criticism, personally performed Their marriage ceremony while Radha and Krsna were still in Their infancy. 

According to Gaudiya Vaishnava philosophy as propounded by Lord Caitanya Mahaprabhu, Sri Sri Radha and Krsna, in Their original manifested forms are not married, but remain as eternal lovers in the mood of parakiya-bhava, which means a conjugal relationship as paramours.

This is because the super-excellent parakiya-bhava manifests the greatest transcendental pleasure for Radha and Krsna as well as Their eternal servitors the gopis.

Thus is therefore regarded as the most superior form of bhava or loving mood within the category of madhurya-rasa, which is itself considered the most superior amongst the five essential rasas.

Another point is that at the time of this ceremony at Bhandiravana, both Radha and Krsna were still only about two or three years old and enjoying Their kaumara-lilas, or pastimes as little children at Gokula and Ravala respectively.

This manifestation of the wedding ceremony at Bhandiravana was certainly a unique spiritual event similar to the secret manifestation of the Yoga-pitha, or the pastimes of aprakata-lila.

To win Krsna's favour you first must please Srimati Radharani.

Srila Prabhupada - "Rādhārāṇī is hari-priyā, very dear to Kṛṣṇa. So if we approach Kṛṣṇa through Rādhārāṇī, through the mercy of Rādhārāṇī, then it becomes very easy. If Rādhārāṇī recommends that "This devotee is very nice," then Kṛṣṇa immediately accepts, however fool I may be because it is recommended by Rādhārāṇī, Kṛṣṇa accepts. Therefore in Vṛndāvana you'll find all the devotees, they're chanting more Rādhārāṇī's name than Kṛṣṇa's. Rādhārāṇī can deliver Kṛṣṇa. She is so great devotee, the emblem of mahā-bhāgavata. 

Even Kṛṣṇa cannot understand what is Rādhārāṇī's quality!

Even Kṛṣṇa, although He says vedāhaṁ samatītāni (BG 7.26), "I know everything," still, He fails to understand Rādhārāṇī. In order to understand Rādhārāṇī, Kṛṣṇa accepted the position of Rādhārāṇī. When Kṛṣṇa wanted to understand Himself, He took the tendency of Śrīmatī Rādhārāṇī and that is Caitanya Mahāprabhu. Rādhā-bhāva-dyuti-suvalita.

Caitanya Mahāprabhu is Kṛṣṇa, but He has accepted the propensities of Rādhārāṇī.

As Rādhārāṇī is always in feelings of separation of Kṛṣṇa, similarly, in the position of Rādhārāṇī, Lord Caitanya was feeling separation of Kṛṣṇa. That is the teachings of Lord Caitanya, feelings of separation, not meeting. The process of devotional service taught by Caitanya Mahāprabhu and His disciplic succession is how to feel separation from Kṛṣṇa. That is Rādhārāṇī's position, always feeling the separation. The Gosvāmīs in Vṛndāvana never said that I have seen Kṛṣṇa. Although they were the most perfect, they never said that I have seen Kṛṣṇa. 

Their prayers were like this: he rādhe! vraja-devike! he nanda-suno! kutaḥ. He rādhe, Rādhārāṇī, he rādhe! vraja-devike! ca.

Rādhārāṇī does not remain alone. He (She) remains always with His (Her) friends, vraja-devī, Lalitā or Viśākha and other damsels of Vṛndāvana. So the Gosvāmīns are praying, in their mature stage, when they were living at Vṛndāvana, they were praying in this way, he rādhe! vraja-devike! ca lalite! he nanda-suno! kutaḥ:

"Where is Rādhārāṇī, where are You? Where are Your associates? Where are You hiding? Nanda-suno, the son of Nanda Mahārāja, Kṛṣṇa, where are you and Radharani?" 

They are all searching. 

They never said, "I have seen Kṛṣṇa dancing with the gopīs. Last night I saw." (laughter) 

This is sahajiyā mentality. This is not a mature devotee. This is called... They are called sahajiyā.

They take everything very cheap—Kṛṣṇa very cheap, Rādhārāṇī very cheap—as if they can see every night. 

No. The Gosvāmīs do not teach us like that!

They're searching after. He rādhe! vraja-devike! ca lalite! he nanda-suno! kutaḥ, śrī-govardhana-pādapa-tale kālindī-vanye kutaḥ: 

"Are you there under the Govardhana Hill or on the banks of the Yamunā, where are You?" 

Kālindī-vanye kutaḥ. Ghoṣantāv iti sarvato vraja-pure khedair mahā-vihvalau.

Their business was crying like this, "Where You are? Where You are, Rādhārāṇī? Where you are, Lalitā, Viśākha, the associates of Rādhārāṇī? 

Where are You Kṛṣṇa? Are You near Govardhana Hill or on the bank of the Yamunā?" Ghoṣantāv iti sarvato vraja-pure.

So, throughout the whole tract of Vṛndāvana they were crying and searching after Them, khedair mahā-vihvalau, as if madman. [Khedair mahā-vihvalau. Vande rūpa-sanātanau raghu-yugau śrī-jīva-gopālakau." (Radhastami, Srimati Radharani's Appearance Day, London, Aug 29, 1971)*^

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

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

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

Srila Prabhupada – “Because you desire to fall down. Here it is explained that “Don’t fall down.”

HERE HERE

So is there a place in the Spiritual World from where the jiva soul (marginal living entity) can never fall down from?

No, because staying in Vaikuntha or Goloka-Vrindavana is based on "free will" and some souls do choose to leave.

Actually there is no place in Vaikuntha or Goloka-Vrindavana where the jiva soul can never fall down from because Krishna NEVER forces the jiva soul to stay in His Personal association.

To be with Krishna is always voluntary.

It is simply based on the jiva soul's "free will" in cooperation with Krishna.

Therefore staying or leaving Vaikuntha or Goloka-Vrindavana is the jiva soul's decision also, it is the jiva soul's choice, also in cooperation with Krishna, in a two-way relationship and NOT just Krishna in a one way dictatorship.

Even Krishna's promise that claims the jiva soul will never again return to the material creation, once in Vaikuntha or Goloka-Vrindavana, is only true if the jiva souls agree to accept that promise and voluntarily choose to stay.

And yes, there are a minority of jiva souls who reject Krishna's promise and DO again choose to return to the material creation.

This is because the jiva souls are not dead mindless stone, they have their free will too.

The jiva souls MUST have free will to be the contributing PERSON they eternally are.

However, most souls "choose" to never again fall down (more than 90%) but less than 10% DO AGAIN choose to fall down by ignoring Krishna's promise that they will never again fall down Prabhupada has explained.

Having "free will" is part and parcel of the individual make up of all marginal living entities (jiva souls) that is included in their eternal constitution

This means it is also the jiva soul's choice to remain or the leave the Spiritual realm based on their choice.

And this choice to leave Vaikuntha or Goloka-Vrindavana has nothing to do with Maya, it is simply free will.

Maya or the material energy cannot influence the jiva soul's in Vaikuntha or Goloka-Vrindavana because Maya (material energy) does NOT exist there.

The only cause of fall down from the Spiritual Worlds is "free will"

As explained above, most (over 90%) choose NOT to leave Krishna Prabhupada has told us however, that also may change over eternity. 

This choice to leave Vaikuntha or Goloka-Vrindavana is possible because love is a "two-way" street meaning one can accept or reject Krishna if they choose to do so otherwise voluntary loving exchanges and personal contributions offered to Krishna in their relationship with Him can NEVER exist.

If Krishna forced you to love Him in a "one way" dictatorship, then how can such impersonal forced surrender be out of genuine  love if the jiva souls are denied their own freedom of choice in the Kingdom of God?

Loving relationships can only work in a "two way" exchange based on reciprocation and loving selfless service with two involved sharing loving interchanges.

In this way, the Kingdom of God is NEVER a domineering "one way" bullying dictatorship run by Krishna. 

No! Krishna is not like that at all.

The fact is, such a "one way" impersonal master/servant dictatorship is a loveless relationship of convÌenience that only destroy one's real freedom of expression (free will), sense of individual self of having one's own unique personality seperate from Krishna's Personality that can choose how to serve Krishna in their own unique way, or even reject Krishna if one chooses.

The freedom to do good or bad MUST be there if love is to truly exist, expand and flourish.

In other words there must also be the "free will" to reject Krishna too otherwise there is no meaning to having loving exchanges with Krishna.

Remaining in Vaikuntha or Goloka Vrindavana eternally is based on the marginal living entities (jiva soul's) unique personality who chooses to make their own offerings  based on their free will.

This means all jiva souls can reject Krishna if they want or can choose in Goloka Vrindavana or Vaikuntha, to voluntary offer the very best of their personal unique  character.

Sadly a small minority DO choose to leave Vaikuntha or Goloka Vrindavan (less than 10% Prabhupada has explained above)

Sadly some Sangas (religious cults) claim no one can ever fall down from Vaikuntha or Goloka-Vrindavana once there.

However, this is NOT true, the fact is the jiva soul CAN leave the Spiritual World any time they want to because they eternally have "free will".

To say those in Vaikuntha or Goloka-Vrindavana will "never ever fall down from Vaikuntha and Goloka-Vrindavana IS true, but ONLY for those who CHOOSE NOT to fall down. 

In other words, if the jiva souls want stay or leave, they certainly can do both because of their free will.

To make the nonsense blanket comment that "not even the leaves fall down from Vaikuntha and Goloka Vrindavana" is ignorance  and does not take into consideration the "free will" of the jiva-tattva souls . 

As said above, Maya has nothing to do with leaving Krishna's Abode because there is no material energy (Maya) in Vaikuntha or Goloka-Vrindavana.

The cause of fall down is free will.

But they should remember what Prabhupada said, that over 90% of jiva souls have NEVER entered the material creation, although even that can change over time because of free will.

To leave Vaikuntha or Goloka-Vrindavana means automatically the jiva soul ends up in the material creation.

Krishna does not interfere with that choice, even though Krishna has promised there is no return to the material creation once in the Spiritual Worlds.

The fact is, there IS return if the jiva souls want to return as Prabhupada explains here-

Acyutananda – “In the Bhagavad Gita it says, “Once coming to the Spiritual World, he never returns, so he can return?”

Srila Prabhupada – “If he likes he can return”.

Guru-kripa – “How is it that one can become envious of Krishna?”

Srila Prabhupada – “You have got little independence, you can violate. Because you are part and parcel of God. God has got full independence, but you have got independence too, proportionately, because you are part and parcel, so if he likes, he can return. That independence has to be accepted. We can misuse that. Krishna-bahirmukha haïä bhoga väïchä kare. That misuse is the cause of our falldown”. (Conversation, Mayapur, February 19, 1976)

Returning home back to Godhead is not necessarily permanent Prabhupada explains, that choice to stay or go is also the jiva souls choice too, it is not just a one way decision that Krishna makes, no, real loving exchanges can NEVER exist without the jiva souls have their choices too. 

For loving devotion to truly exist with the marginal living entity, the jiva-soul MUST have the right to choose to leave Vaikuntha or Goloka Vrindavana anytime they want, therefore returning there is not necessarily permanent Prabhupada explains here.

Srila Prabhupada – “You have got little independence therefore you can violate. Because you are part and parcel of God you have got independence, proportionately, therefore if he likes he can return. That independence has to be accepted, little independence. We CAN misuse that. (Conversation, Mayapur, February 19, 1976)

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

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

Syamasundara - "And some come back?"

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

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

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

For those who believe no one can ever fall down from Vaikuntha and Goloka Vrindavana have NOT understood these clear points explained by Srila Prabhupada.

Many also do not understand the variety of living entities in Vaikuntha and Goloka Vrindavana, and that it is only a very small minority of jiva-tattva souls who do choose to leave.

The majority of jiva souls (over 90%) do not even know the material creation exists, so there is no temptation from the material energy in anyway, there is only their free will to leave.

Only then once the rebellious jiva souls have chosen to leave Vaikuntha or Goloka-Vrindavana, do they learn of the existence of the material creation.

Devotee - “Well, I believe you once said that once a conditioned soul becomes perfected and gets out of the material world and goes to Krsnaloka, there’s no possibility of falling back”.

Srila Prabhupada - “No, there is possibility, but he does not come if he is intelligent. Just like after putting your hand in the fire, you never put it again. So those who are going back to Godhead, they must become intelligent." (Discussions with Syamasundara Dasa).

Srila Prabhupada has also explained there will ALWAYS be a very small minority of only the jiva tattva souls, less than 10% who can misuse their free will and "choose" to leave if they want.

In Bhagavad Gita As It Is Krishna promises the jiva-souls they will NEVER fall down from Vaikuntha or Goloka Vrindavana to the material creation, and yes, Krishna will always keeps His promise, but Krishna's promise of NEVER falling down to the material creation once there, is from Krishna's point of view, so does the jiva soul also have to accept His promise as final?

In other words, does this mean the jiva-souls have no choice and can NEVER "choose" to leave Vaikuntha and Goloka Vrindavana even if they want to leave?

There are many different types of personalities or inhabitants of Vaikuntha and Goloka-Vrindavana too who are NOT  jiva-tattva souls, and who therefore NEVER fall down because they are direct expansions of Krishna's Personality, they ARE Krishna playing another role in His own pastimes. 

Such as the Vishnu-tattva and Sakti-Vishnu-tattva Personalities who ARE Krishna playing another role in His pastimes.

Therefore, they NEVER fall down because they ARE Krishna's Personality, unlike the jiva souls (marginal living entity) who have their own independent personality. 

The Vishnu tattvas and Sakti-Vishnu-tattvas personalities are also simultaneously  many of Krishna's eternal associates where Krishna experiencing Himself in unlimited different other Personalities.

Just like the Pancha-tattva Personalities where only one out of the five is jiva-tattva, all the rest are different direct expansions of Krishna's Personality who are either Vishnu-tattva or Sakti-Vishnu-tattva.

And for over 90% of the jiva-tattva-souls, who also ALWAYS have the ability to choose as an independent person to stay or leave, mostly NEVER fall down or leave either either because they NEVER "choose" to misuse their free will.

Although any jiva soul in Vaikuntha or Goloka-Vrindavana can leave if they want too later because they ALWAYS have the free will to do so. 

Technically no jiva soul's position is permanent EVEN in the Spiritual World's of Vaikuntha and Goloka Vrindavana because they all have free will eternally.

Syamasundara - "Is returning back home back to Godhead permanent?''

Srila Prabhupada - "No, nothing is permanent because you can misuse your independence at any time".

Syamasundara - "And some come back?"

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

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

Srila Prabhupada - "He has got independence, therefore there is always the possibility he can misuse his independence, he CAN fall down. Just like one becomes free from the prison house, naturally he should not go there again but soms do return". (Discussions with Syamasundara > Henri Bergson)

Krishna's promise that once reaching Vaikuntha the jiva-soul will never again fall down to the material World, is true for most souls, but not all as Prabhupada explains above.

Those great souls who quote Krishna's promise from Bhagavad Gita ARE right for the majority of jiva-souls, which is more than 90% in Vaikuntha and Goloka Vrindavana. 

This is because each jiva-soul has THEIR own free will and independent thinking, this means it is THEIR choice if they stay or leave, and NOT just Krishnas.

In other words, Krishna's promise is NOT binding or with all marginal living entities (jiva souls) because the jiva-souls have the free will to make their own choice.

So why do some jiva souls choose to leave the Spiritual Worlds?

To understand this one must realize that ultimately LOVE is not just a one way street or dictatorship, it is based on reciprocation and loving exhanges between two, not just one.

Therefore we must NOT forget the jiva souĺs have THEIR choices too, even if that choice means rejecting Krishna. 

This is because love is always based on reciprocation, a two way street between two.

For Krsna to experience the love Srimati Radharani has for Him, Krsna and Radha become one Body and that one Body is Lord Caitanya Mahaprabhu.

Srila Prabhupada - "In his epic Caitanya-caritāmṛta, Kṛṣṇadāsa Kavirāja Gosvāmī has stressed that Lord Caitanya appeared for three principal purposes of His own. 

The first purpose was to relish the position of Śrīmatī Rādhārāṇī, who is the prime reciprocator of transcendental love of Śrī Kṛṣṇa. 

Lord Kṛṣṇa is the reservoir of transcendental loving transactions with Śrīmatī Rādhārāṇī. 

The subject of those loving transactions is the Lord Himself, and Rādhārāṇī is the object. Thus the subject, the Lord, wanted to relish the loving mellow in the position of the object, Rādhārāṇī.

The second reason for His appearance was to understand the transcendental mellow of Himself. Lord Kṛṣṇa is all sweetness. 

Rādhārāṇī’s attraction for Kṛṣṇa is sublime, and to experience that attraction and understand the transcendental sweetness of Himself, He accepted the mentality of Rādhārāṇī.

The third reason that Lord Caitanya appeared was to enjoy the bliss tasted by Rādhārāṇī. 

The Lord thought that undoubtedly Rādhārāṇī enjoyed His company and He enjoyed the company of Rādhārāṇī, but the exchange of transcendental mellow between the spiritual couple was more pleasing to Śrīmatī Rādhārāṇī than to Śrī Kṛṣṇa. 

Rādhārāṇī felt more transcendental pleasure in the company of Kṛṣṇa than He could understand without taking Her position, but for Śrī Kṛṣṇa to enjoy in the position of Śrīmatī Rādhārāṇī was impossible because that position was completely foreign to Him. 

Kṛṣṇa is the transcendental male, and Rādhārāṇī is the transcendental female. 

Therefore, to know the transcendental pleasure of loving Kṛṣṇa, Lord Kṛṣṇa Himself appeared as Lord Caitanya, accepting the emotions and bodily luster of Śrīmatī Rādhārāṇī.

Lord Caitanya appeared in order to fulfill these confidential desires, and also to preach the special significance of chanting- 

Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare 

And to answer the call of Advaita Prabhu. These were secondary reasons." (CC, Adi 4, Purport)

Srila Prabhupada - "Svarūpa Dāmodara Gosvāmī has described Lord Caitanya as Kṛṣṇa Himself with the attitude of Rādhārāṇī, or a combination of Rādhā and Kṛṣṇa. 

The intention of Lord Caitanya is to taste Kṛṣṇa’s sweetness in transcendental love. He does not care to think of Himself as Kṛṣṇa, because He wants the position of Rādhārāṇī. 

We should remember this. 

A class of so-called devotees called the nadīyā-nāgarīs or gaura-nāgarīs pretend that they have the sentiment of gopīs toward Lord Caitanya, but they do not realize that He placed Himself not as the enjoyer, Kṛṣṇa, but as the enjoyed, the devotee of Kṛṣṇa.

The original reason that Lord Śrī Kṛṣṇa descended as Śrī Caitanya Mahāprabhu was to understand Śrīmatī Rādhārāṇī’s love for Kṛṣṇa and to taste that love." (CC, Adi 4.41, Purport)

Srila Prabhupada  - "The original reason that Lord Śrī Kṛṣṇa descended as Śrī Caitanya Mahāprabhu was to understand Śrīmatī Rādhārāṇī’s love for Kṛṣṇa and to taste that love. 

The fruits of the tree of devotional service were innumerable, and therefore He wanted to distribute them unrestrictedly to everyone. 

Śrīla Rūpa Gosvāmī therefore writes-

anarpita-carīṁ cirāt karuṇayāvatīrṇaḥ kalausamarpayitum unnatojjvala-rasāṁ sva-bhakti-śriyamhariḥ puraṭa-sundara-dyuti-kadamba-sandīpitaḥ sadā hṛdaya-kandare sphuratu vaḥ śacī-nandanaḥ

There were many previous incarnations of the Supreme Personality of Godhead, but none were so generous, kind and magnanimous as Śrī Caitanya Mahāprabhu, for He distributed the most confidential aspect of devotional service, namely, the conjugal love of Rādhā and Kṛṣṇa. 

Therefore Śrī Rūpa Gosvāmī Prabhupāda desires that Śrī Caitanya Mahāprabhu live perpetually in the hearts of all devotees, for thus they can understand and relish the loving affairs of Śrīmatī Rādhārāṇī and Kṛṣṇa.

Lord Caitanya is Kṛṣṇa with the feelings of Rādhārāṇī; in other words, He is a combination of Rādhā and Kṛṣṇa." (CC, Adi 9.37 Purport)

Srila Prabhupada - "In separation from Kṛṣṇa, Śrī Caitanya Mahāprabhu relished all these ecstatic activities, and thus He fulfilled His own desires. 

In the beginning of the Caitanya-caritāmṛta it is said that Lord Caitanya appeared in order to taste the feelings Rādhārāṇī felt upon seeing Kṛṣṇa. 

Kṛṣṇa Himself could not understand the ecstatic feelings of Rādhārāṇī toward Him, and therefore He desired to accept the role of Rādhārāṇī and thereby taste these feelings. 

Lord Caitanya is Kṛṣṇa with the feelings of Rādhārāṇī; in other words, He is a combination of Rādhā and Kṛṣṇa. 

It is therefore said, śrī-kṛṣṇa-caitanya rādhā-kṛṣṇa nahe anya. By worshiping Śrī Caitanya Mahāprabhu alone, one can relish the loving affairs of Rādhā and Kṛṣṇa together. 

One should therefore try to understand Rādhā-Kṛṣṇa not directly but through Śrī Caitanya Mahāprabhu and through His devotees. 

Śrīla Narottama dāsa Ṭhākura therefore says, rūpa-raghunātha-pade haibe ākuti, kabe hāma bujhaba se yugala-pīriti-

"When shall I develop a mentality of service toward Śrī Rūpa Gosvāmī, Sanātana Gosvāmī, Raghunātha dāsa Gosvāmī and the other devotees of Lord Caitanya and thus become eligible to understand the pastimes of Śrī Rādhā and Kṛṣṇa?"

As Caitanya Mahāprabhu, Kṛṣṇa Himself assumed the position of Śrīmatī Rādhārāṇī to taste Her ecstatic situation." (CC, Adi 13.43, Purport)

Srila Prabhupada - "Among the gopīs, Śrīmatī Rādhikā is the foremost. She surpasses all in beauty, in good qualities, in good fortune and, above all, in love." (CC, Ādi 4.214)

Srila Prabhupada - "The beauty of Śrīmatī Rādhārāṇī’s eyes forcibly devours the beauty of newly grown blue lotus flowers, and the beauty of Her face surpasses that of an entire forest of fully blossomed lotuses. 

Her bodily luster seems to place even gold into a painful situation. Thus the wonderful, unprecedented beauty of Śrīmatī Rādhārāṇī is awakening in Vṛndāvana." (CC, Antya 1.169, Purport)

Srila Prabhupada - "The beauty of Śrīmatī Rādhārāṇī is described as follows- 

"Her eyes defeat the attractive features of the eyes of the cakorī bird. When one sees the face of Rādhārāṇī, he immediately hates the beauty of the moon. Her bodily complexion defeats the beauty of gold. Thus, let us all look upon the transcendental beauty of Śrīmatī Rādhārāṇī." (Nectar of Devotion, Ch 44)

Srila Prabhupada - "In the Vidagdha-mādhava, Second Act, verse 31, Kṛṣṇa tells His friend, 'My dear friend, what a wonderful thing it is that since I have seen the beautiful lotus eyes of Śrīmatī Rādhārāṇī, I have developed a tendency to spit on the moon and the lotus flower!" (Nectar of Devotion, Ch 50)

Srila Prabhupada -"There is no comparison to Radharani's beauty and the luster of Her transcendental body. The so-called beauty of the moon has fallen on the ground in the presence of Radharani's beauty." (From Vrindavana by Srila Narottama das Thakura)

Srila Prabhupada - "Śrīmatī Rādhārāṇī’s affection, Her exquisite beauty and good behavior, Her artistic dancing and chanting and Her poetic compositions are all so attractive that they attract the mind of Kṛṣṇa, who attracts the mind of everyone in the universe." (CC, Madhya 17.212)

Srila Prabhupada - "Śrīla Rūpa Gosvāmī has stated that devotional service attracts even Kṛṣṇa. Kṛṣṇa attracts everyone, but devotional service attracts Kṛṣṇa.

The symbol of devotional service in the highest degree is Rādhārāṇī. 

Kṛṣṇa is called Madana-mohana, which means that He is so attractive that He can defeat the attraction of thousands of Cupids. But Rādhārāṇī is still more attractive, for She can even attract Kṛṣṇa. Therefore, devotees call Her Madana-mohana-mohinī - the attractor of the attractor of Cupid." (Nectar of Devotion, Ch 1)

The correct understanding of tatastha-sakti that describe the "conditioned state" of the marginal living entities (jiva-souls) in their "fallen condition" within the material world and impersonal brahmajyoti, outside of the spiritual world.

Finally, taṭastha-sakti is now correctly understood as being a name describing the "fallen conditional state" of the jiva-souls in the material world, and those dormant in the impersonal brahmajyoti. 

The word tatastha-sakti describes the marginal living entities (jiva-souls) in their conditioned state, "active" in the material world, or "inactive" in the impersonal Brahmajyoti.

The jiva-souls are NOT known as tatastha-sakti in the Vaikuntha planets or Goloka-Vrindavana.

The marginal living entities (jiva-souls) do NOT originate from the "conditional state" (tatastha-sakti), from either the material creation or the impersonal Brahmajyoti (Brahman)

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

Srila Prabhupada - "Because the individual jiva-soul is apt to fall down sometimes under the clutches of māyā, it is called taṭastha-śakti. Just like in the seaside the shore, the beach, sometimes you see it is covered by water and sometimes it is land. Similarly, when we are covered by māyā, that is our jīva-bhūta stage, and when there is no more covering, that is brahma-bhūta stage. When we are Kṛṣṇa conscious, then we are brahma-bhūta (SB 4.30.20), and when we are not Kṛṣṇa conscious, we are materially conscious, that is māyā."(Lecture on BG 7.4-5 - Bombay, March 30, 1971)

It is said by some sangas (religious groups) like the Gaudiya Math that the jiva-souls are generated (originate) from a clear state of consciousness, from a place they call tatastha-sakti, which is nonsense. Their understanding is incorrect, the jiva-souls did NOT originate from tatastha-sakti or the impersonal brahmajyoti or from anywhere else.

The jiva-souls are eternal and were NEVER created as Bhagavad Gita chapter 2 text 12 and text 20 reveals.

Bhagavad Gita - “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 chapter 2 text 12 also confirms the jiva-souls were NEVER created because they have no origin and have existed for infinity like Krsna has, as Krsna explains-

Bhagavad Gita - “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 2.12)

The jiva-souls and Kṛṣṇa have always existed and both were never created.

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, 7/9/1970)

This should be explained clearly so this is PROPERLY understood as follows.

The marginal plane is a terminology that means a "collective of eternal jiva-souls" who can be influenced by both spiritual and material energy.  

By nature the jiva-souls are part and parcel of the internal energy (spiritual energy) because they are spiritual beings.

However, marginal also means the jiva-souls can be covered (influenced)  by the external (material) energy. Therefore they are called marginal. 

Marginal means "in-between" the influence of the internal energy (spiritual) and external energy (material).

This means the jiva-souls are sometimes in the spiritual world, or sometimes covered in the material world.  

Covered because they are eternally a spiritual person as an eternal bodily form however, in a material world the jiva-soul's spiritual bodily form becomes covered by matter, by a material bodily vessel that really has nothing to do with their eternal spiritual form.

The marginal living entities or jiva-souls, are therefore "in-between the influence" of the internal potency (spiritual energy) and external potency (material energy)

The jiva-souls are known as Krsna's marginal living entities or potency who are eternally part and parcel of a universal collective of jiva-souls who can choose to be in the Vaikuntha planets, Goloka-Vrindavana or in the material world.

The meaning of "marginal" energy. 

The individual jiva-souls are collectively known as Krsna's “marginal energy.” 

This marginal energy or potency is NOT some place in the Spiritual Sky where the jiva-souls have originated from, no, the marginal potency or realm, who ARE the jiva-souls, have NO origin.

The individual jiva-souls are everywhere in both the spiritual and material worlds and always have existed without having any origin nor will they ever cease to be.

The word "marginal" simply means the jiva-souls are under the influence of either the spiritual energy, or the material energy.  

Marginal means in-between. 

In actual fact, the jiva-souls are in-between the spiritual energy (realm) and the material energy (realm), this is why they are called marginal (in-between).

So, clearly the marginal potency is NOT a place where jiva-souls come from, the marginal potency ARE the individual jiva-souls who were never created and have no origin, nor will they ever cease to be as Bhagavad Gita As It Is explains.

Many have misunderstood these facts about what "marginal" really means, the marginal potency is NOT some place in outer space the jiva-souls are generated from or originate from as fools believe. 

Being “generated” from the marginal plane does NOT mean the jiva-souls “originated” from some "so called place" in the Brahmajyoti or Spiritual Sky, including tatastha-sakti and the impersonal brahmajyoti that foolish sangas (religious cults) and their nonsense guru's foolishly claim.

As said above, being "marginal" means in-between and includes having free will, or having the choice to choose "this side or that side," which means being influenced by the spiritual energy (the jiva-souls nature position and full potential) or influenced by the material energy (unnatural conditioned state) 

The real meaning of "being marginal" means the jiva-souls can choose to be influenced by either the spiritual energy, or the material energy based on their free will.

There is no origin to the individual jiva-souls, they are eternally parts and parcel of Krsna and just as old as Krsna.

Srila Prabhupada – “The jiva-souls are Krsna's marginal energy. Marginal energy means we can live either in this external energy or in the internal energy, in between. So at the present moment we are living in the external energy. But this external energy is also Kṛṣṇa's energies, God's energy. It is not different from Him. But the external energy means we are captivated by the external energy. But the external energy is not permanent. The internal energy is permanent. The spiritual world is permanent, and the jiva-souls are also permanent as Bhagavad Gita As It Is Chapter 2 text 20 (1983 edition) reveals.” (Lecture on BG 9.4 - Melb, Australia April 23, 1976)

As said above, Bhagavad Gita As It Is chapter 2 text 20 explains the jiva-souls have existed for “infinity,” this means, just like Krsna, they are beginning less and endless, and were NEVER created.

There is no origin to Krsna's marginal energy or those jiva-souls who can choose to be in the spiritual world or choose to be in the material world.  

The jiva-souls do NOT originate from the so called marginal plane because they ARE collectively the marginal plane.  

The marginal plane is NOT a place where jiva-souls originate from because the jiva-souls have no origin.  

The "jiva-souls," who naturally belong in the spiritual energy (Goloka-Vrindavana and on the Vaikuntha planets) as individual spiritual PERSONS with Krsna, are called "marginal living entities" because they are influenced by either the spiritual energy or the material energy explained here by Prabhupada.

Srila Prabhupada – “The jiva-souls are Krsna’s marginal energy. Marginal energy means the jiva-souls may be under the control of the spiritual energy, or they may be under the control of material energy. But when the jiva-souls are under the control of the material energy, that is their precarious condition, struggle for existence. And when they are under spiritual energy, that is their original position and life of freedom.” (Los Angeles, Nov 23, 1968)

Srila Prabhupada - "We (the jiva-souls) are marginal energy (jiva-souls) Marginal means sometimes internal, sometimes external. When we are under the internal energy, that is our normal life, and when we are under the external energy, that is our abnormal life. Therefore, we are called marginal energy (jiva-souls); we can be either this way or that way. But being qualitatively one with the purusa, our tendency is to remain in the internal energy. Being in the external energy is our artificial attempt." (Letter to Lilavati, Allston, Mass 25 April, 1969)

Srila Prabhupada - "The material energy, called as Maya, is also one of the multipotencies of the Lord, as much as we (the jiva-souls) are also marginal potency of the Lord. The living entities (jiva-souls) are described as superior energy than matter, when the superior energy is in contact with inferior energy, it becomes an incompatible situation. But when the supreme marginal potency (jiva-souls) are in contact with the spiritual potency, Hara, it becomes the happy, normal condition of the living entity." (The Happening Album, New York City, Dec 1966)

Srila Prabhupada - "You are also energy; you are marginal energy (jiva-soul). Marginal energy means you (the jiva-souls) may be under the control of the spiritual energy or you may be under the control of material energy—your marginal position. But when you are under the control of the material energy, that is your precarious condition, struggle for existence. And when you are under spiritual energy, that is your life of freedom." (Intro BG, As It Is, Los Angeles, Nov 23, 1968)

Of course in the material creation there is almost no free will while trapped in the species of material life, there is only the instinct of- 

eating, 

sleeping, 

mating, 

defending.

The human species are also directed by karmic reactions (the reactions to their pious and impious actions) because in the human material bodily form the living entities are responsible for their actions good or bad.

Real freedom or free will only fully exists in Vaikuntha and Goloka-Vrindavana.

Understanding free will and one's eternal individual right to make their own choices and contributions in the spiritual world, is the constitutional make up of all marginal living entities (jiva-souls)

The marginal plane means the jiva-souls are influence by either the spiritual or the material energy as said above.

However, because the marginal plane is made up of "living" individual jiva-souls, their natural constitutional eternal position is being part of the spiritual (internal) energy.

The material energy is technically dead matter called Krsna's external potency.

Krsna's marginal potency is living energy exhibited as a collective of individual jiva-souls that can be covered by the dead material energy (an unnatural condition for the marginal living entities) or can be fully free in their natural environment living in the internal energy in the spiritual worlds. 

The spiritual energy is living energy that includes many categories of Krsna's internal potency, everything in the spiritual worlds are alive unlike the material mundane worlds.

There are many personalities in the spiritual worlds of Vaikuntha planets and Goloka-Vṛndāvana, a great deal of them are Kṛṣṇa’s direct expansions known as Visnu-tattva and Visnu-sakti-tattva souls.

Both having 93.75% of Krsna's qualities which means they have in full 60 of Krsna's 64 attributes.

The jiva-souls are the marginal potency because they can fall down to the material world or remain in Vaikuntha or Goloka-Vrindavana.

The jiva-souls have 78.125% of Krsna's 100% qualities meaning they have 50 of Krsna's 64 qualities.

This means each individual jiva-soul (marginal living entity) can possess 50 of Krsna's 64 attributes.

Srila Prabhupada - "The spiritual world is expansion of Kṛṣṇa's internal energy, and this material world is Kṛṣṇa's expansion of external energy, and we living entities, we are (eternally) expansion of marginal energy. So three energies. Krsna has got multi-energies. All the multi-energies grouped in three headings-

1 - Antaraṅga-śakti means internal energy,

2 - bahiraṅga śakti means external energy,

3 - taṭastha-śakti means these living entities (jiva-souls) 

We are śakti; we are energy. (jiva-tattva or jiva-soul) We are not the energetic (Visnu-tattva). The Māyāvādī philosopher says that because the energies are not outside Brahman, therefore they're all the same. 

This is monism.

Our Vaiṣṇava philosophy is that energy (is) simultaneously one and different. When you perceive heat, we understand, "Oh, there is fire." But that does not mean that because I am getting some heat, I am on the fire.

Try to understand this philosophy.

Therefore here it is said vijānataḥ - "one who knows." So their ekatvam, Māyāvāda philosophy's ekatvam, oneness, and our ekatvam of oneness—a little different. They say that the energy's false; the Brahman is real. Brahmā satyaṁ jagan mithyā. We say that because Brahman is truth, therefore His energy's also truth. That is the difference between Vaiṣṇava philosophy and Māyāvāda philosophy. 

We cannot say that energy is false. Energy is temporary; this external energy is temporary, not false.

Although, suppose we have got some trouble. There are so many kinds of troubles pertaining to the body, mind, external affairs. But that trouble comes and goes. But when the trouble is there, it is true. We feel the consequence. We cannot say it is false. The Māyāvādī philosophers say that it is false. But when he's troubled, why he's so much disturbed? So that is not false. Therefore this very word is used: vijānataḥ, "one who knows."

Perfect knowledge must be there, vijānataḥ. When one is actual knower of the things, tatra ko mohaḥ, then there is no illusion.

Illusion is for him who does not know things. But one who knows, there is no illusion. Tatra ko mohaḥ kaḥ śoka. No lamentation. When you are perfectly in conviction that there is nothing except Kṛṣṇa, and Kṛṣṇa's energy, the same, then there is no moha—moha means illusion—and śoka." (Lecture on Sri Isopanishad Los Angeles, May 10, 1970)

The marginal living entities, marginal potency or jiva-souls are eternal and are therefore ALWAYS found throughout the entire Spiritual Sky (both spiritual and material worlds) in four different realms.

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

The term tatastha-sakti is not used to describe jiva-souls in the spiritual world because tatastha-sakti is describing jiva-souls in their conditioned state in the material world and in the inactive (dormant) impersonal Brahmajyoti.

This is the proper understanding of tatastha-sakti, describing the "conditioned state" of the jiva-souls.**^^.

HERE HERE HERE

1 - From associating with Krsna in Goloka-Vrindavana as a friend and four other different ways.

These five are -

Neutrality,

Servitude,

Friendship,

Parental affection,

And conjugal love.

2 - Serving Visnu as the Supreme God on the Vaikuntha Planets that surround Goloka Vrindavana, the abode of Krsna.

3 - Being embodied (covered) in a temporary material bodily vessel in the material creation.

4 - And attempting to cease one's existence in the dormant inactive impersonal Brahmajyoti.

Therefore attempting to inactively enter the Impersonal Brahmajyoti or Brahman to Vaiṣṇavas, is considered Spiritual suicide.

However, such merging is also only temporary even though the jiva-soul can stay there dormant (inactive) for a very, very, very long time.

However, they eventually full out of the impersonal Brahmajyoti because the nature of the jiva soul is to be always active and have a life.

In fact, the jiva-soul can stay in the impersonal Brahmajyoti or Brahman for so long that when they again awaken from their impersonal inactive slumber, they wrongly believe the impersonal Brahmajyoti is their origin.

They forget they fell to that dormant condition in the first place a long, long, long ago that can equal quadrillions of life times of Lord Brahma who lives for 311 trillion 40 billion human years.

Therefore "jiva-souls" (marginal living entities) did NOT originate from some impersonal inactive place or plane some call "a clear sheet of consciousness" 

This is because originally all jiva-souls were with Krsna in Vaikuntha and Goloka Vrindavana but at sometime a few (less than 10% at one time) chose to enter to the material creation.

Then again after becoming frustrated with material life, fell further to the impersonal Brahmajyoti or Brahman in an attempt to end their existence. 

The marginal plane is also called tatastha-sakti but ONLY used to describe those jiva-souls in the material creation and impersonal Brahmajyoti as Prabhupada explains.

 in the material creation and impersonal Brahmajyoti.

Tatastha-sakti therefore is NOT a permanent place in the Cosmos or impersonal Brahmajyoti, it is another name for the jiva-souls (marginal living entities) who are in that conditioned state throughout the material worlds and impersonal Brahmajyoti as Prabhupada explains above.

So it is important to understand the marginal living entities (jiva-souls) in the spiritual worlds are NOT genuinely called tatastha-sakti even though they are ALWAYS the "marginal living entities". 

Remember tatastha-sakti is a name among many names that describe the marginal living entities. 

Being the marginal potency means being inbetween the Spiritual energy and the material energy, this means the jiva-souls can be in their natural home in the permanent Spiritual energy (the Vaikuntha Planets or Goloka-Vrindavana) or enter the temporary material worlds and impersonal Brahmajyoti. 

In all cases the jiva-souls ALWAYS remains the marginal living entities whether. 

So the word tatastha-sakti in this description of the jiva-souls, means as marginal living entities, they can go to the Spiritual Worlds or choose go to the material worlds.

Tatastha-sakti means having that choice of the Spiritual Worlds or the material worlds.

Entering the material worlds also can later on, after being frustrated for many, many births trying to enjoy the material energy, extend to merging dormantly into the impersonal Brahmajyoti 

Srila Prabhupada has explained above the jiva-souls are NOT described as tatastha-sakti in the active Spiritual Worlds of Vaikuntha and Goloka Vrindavana.

How the jiva-souls originate from the marginal plane needs a clearer deeper understanding, it just means their marginal constitutional position and NOT that they have literal origin because there is NO origin to the jiva-souls 

This also means the jiva-souls do NOT originate from tatastha-sakti either.

This is because the "marginal living entities" ARE a collective of eternal jiva-souls without any beginning point who are spread throughout the entire Spiritual Sky (both Spiritual Worlds and material worlds) 

Therefore in the impersonal Brahmajyoti and material creation, the marginal living entities (jiva-souls) are known there as tatastha-sakti but NOT in Vaikuntha and Goloka-Vrindavana.

In other words tatastha-sakti can also be called a conditioned fallen designation describing the jiva-souls in the impersonal Brahmajyoti and material creation but NOT those jiva-souls (marginal living entities) in Vaikuntha and Goloka Vrindavana.

This is important to try and understand as the marginal living entity has many different names describing their position and condition and tatastha-sakti is one of those names describing its conditioned state.

The jiva-souls (marginal potency) were NOT created from a "clear sheet of consciousness" either because they have ALWAYS existed everywhere (sarva-gatah means life is everywhere) 

Bhagavad Gita Chapter 2 Text 20 confirms this-

Bhagavad Gita - “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)

The jiva-souls may fall to an "inactive" or dormant state in the impersonal Brahmajyoti, but they certainly did NOT originate from there.

Even entering the impersonal Brahmajyoti or Brahman is also only temporary relief for the jiva-souls as explained above, who entered there to escape the suffering and pain of being embodied in the material world in the cycle of repeated birth and death.

In fact the fallen jiva-soul can stay in the impersonal Brahmajyoti for a very, very, very long time, so long a time that some foolishly believe it is where they originated from after emerging from there as also explained above.

It should be made clear the dormant inactive aspect of the Brahmajyoti is NOT the origin of the jiva-soul, it is actually a fallen state.

The fact is, the individual jiva-souls do not originate" from anywhere including the impersonal Brahmajyoti because they have ALWAYS existed as part and parcel of the "marginal plane collective" of Krsna's energies that are individual souls spread throughout the entire Spiritual Sky (material and spiritual worlds).

The jiva-souls or marginal living entities (as individual persons) are throughout the Spiritual Sky that includes Vaikuntha, Goloka Vrindavana, the material creation and the dorment (impersonal) Brahmajyoti.

The marginal living entities are a unlimited number of individual PERSONS (jiva-souls) who in their full potential are as follows-

sat,

chit,

ananda,

vigraha.

This means in English the individual jiva-souls are-

eternity,

Knowledge,

bliss,

Bodily form.

This ORIGINAL eternal form of the jiva-soul is a bodily form like Krsnas Prabhupada has said, two arms, two legs etc like Krsna has in Vṛndāvana.

All of Krsna's marginal so called 'sparks' and so called 'atoms (souls) in the effulgence that impersonalists claim are bodiless and dormant, are in that conditioned state because they are fallen and have forgotten their original two armed spiritual bodily form in Goloka Vrindavana.

Only in the conditioned fallen state does the marginal living entity (jiva souls) merge into the impersonal Brahmajyoti.

As said above, the marginal living entities or jiva-souls are not called tatastha-sakti in Vaikuntha or Goloka Vrindavana as Prabhupada has explained above.

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

Srila Prabhupāda - "Yes".

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

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

Srila Prabhupada - ''Existence in the impersonal brahman is also within the category of non-Krsna consciousness. 

Those who are in the brahman effulgence are also in the fallen condition, so there is no question of falling down from a fallen condition". (Letter to: Revatinandana, Los Angeles 13 June, 1970)

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

In the jiva-souls original state, they have the same bodily features like Krsna, sat-cit-ananda-vigraha.

The full potential and original feature of all marginal living entities is a two arm form like Krsna's Form.

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 – “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 - “They are covered in the spiritual world?”

Srila Prabhupada - “Not in the spiritual world. There that is voluntary. 

Some devotee wants to serve Krsna as flower; they become flower there. If I want to be a flower I shall lie down at the lotus feet of Krsna, he becomes flower, voluntarily, and he can change his, from flower to human body. 

That is spiritual life. There is no restriction. 

If some devotee wants to serve Krsna as cow, he serves Krsna as cow, as calf, as flower, as plant, as water, as ground, field, or as father, as mother, as friend, as beloved, anything. It is inconceivable, yet a fact". (Srimad Bhagavatam 6.1.1-4 - Melbourne, May 20, 1975)

The English word "generated" can be misleading if not properly understood because that word can mean a beginning point, or an origin point however, the jiva-souls have no origin or beginning point.

This is because they have always existed therefore the jiva-souls  were NEVER created as Bhagavad Gita teaches us. (BG 2.12)

"For the soul there is never birth nor death. Nor, having once been, does he ever cease to be. He is unborn, eternal, ever-existing, undying and primeval. He is not slain when the body is slain".

The marginal living entities (jiva-souls) in their full potential are always a Spiritual bodily PERSON vigraha (form) first, but some time later, due to choice or fall down from the Vaikuntha, they eventually became a dormant (inactive) spark in the Brahmajyoti, or an almost dead motionless position in the material atom as Prabhupada.

This condition of the jiva-soul was entered into after many, many lives of frustration in the cycle of repeated birth and death in the material creation, explained to Tamal Krsna Maharaj.

God (Visnu) and the individual jiva-soul are always together even within the "atom"

Srila Prabhupada - "Just try to understand. From the sastra, you understand that andantara-stham: “God lives within the atom and when the God is there, the living entity is also there. This much you try to understand. Because God and living entity always remain together, as two friends. God is trying to save this fallen friend. That is the information from Upanisad. So when God is there in the atom, the living entity is also there". (Morning Walk, April 4, 1975, Mayapur) 

Tamala Krsna - "Srila Prabhupada, someone asked a question the other day about the atom which I couldn’t give the answer to. His question is that if we say that within the atom the living entity, the jiva, is present, and life symptoms means six symptoms of birth, growth"

Srila Prabhupada - "That’s all right. Their life symptoms has not yet come. But there is".

Jayadvaita - "Potential".

Srila Prabhupada - "Yes".

Tamala Krsna - "His question was, it was sort of a dual question. At what time, or what…? Just like at the time of disintegration of this body, the living entity leaves this body and the body disintegrates, so does the atomic body also disintegrate when the living entity leaves it and moves to a higher body?"

Srila Prabhupada - "Atomic body? Atomic body means material body. Unless you are free from this material body, the atomic body will go on with you. That means unless you are mukta, the atomic body will go on. Mind, intelligence, ego — they are also atomic, finer atomic body (subtle body)".

Tamala Krsna - "But within each atom the living entity is present?"

Srila Prabhupada - "Yes. God is present; therefore living entity is present".

Tamala Krsna - "So the living entity is present within the atom just as I am present within this body. When I leave this body, my body breaks apart".

Srila Prabhupada - "Yes, you leave this body, enter another body".

Tamala Krsna - "Right".

Srila Prabhupada - "By nature’s law".

Tamala Krsna - "And when I leave this body, the body breaks apart".

Srila Prabhupada - "Eh?"

Tamala Krsna - "When I leave this body, the body dis…"

Srila Prabhupada - "The body is already atomic combination".

Tamala Krsna - "Yes".

Srila Prabhupada - "So it remains atomic combination. You leave the body".

Tamala Krsna - "Yes. It remains…"

Srila Prabhupada - "You leave the house. That does not mean the house is finished".

Tamala Krsna - "Right, I can understand that".

Hamsaduta - "He’s asking that if the soul leaves the atomic particle, then does the particle break apart. Isn’t it?"

Srila Prabhupada - "No, no. You have not left atomic particle".

Tamala Krsna - "No, but you, you’re… I think you were saying that within the atom there’s also a living entity. So when that living entity leaves the atomic particle does the particle break apart? Or doesn’t it? I mean what…?"

Srila Prabhupada - "Just try to understand. From the sastra, you understand that andantara-stham: “God lives within the atom.”

Tamala Krsna - "Yes".

Srila Prabhupada - "And when the God is there, living entity’s also there. This… This much you try to understand. Because God and living entity, they remain together, as two friends. God is trying to save this fallen friend. That is the information from Upanisad. So when God is there, the living entity is also there". 

Rupanuga - "So Paramatma and jiva-soul are always together?". 

Srila Prabhupada - "Yes". 

Pancadravida - "The jivas inside the atom, are they like impersonalists who are in the Brahman?" 

Srila Prabhupada - "That you consider. He has not developed his consciousness. Practically, it is like dead". (Morning Walk April 4 1975, Mayapur)

Srila Prabhupada – "There are no new soul. New and old are due to this material body, but the soul is NEVER born and NEVER dies, so if there is no birth, how can there be new souls?''. (Letter to Jagadisa 7/9/1970)

The use of this word "generated" really means the jiva-souls (marginal living entities) are part and parcel in the category called the marginal energy or potency.

The marginal living entities (jiva-souls) are a collective of an unlimited number of individual jiva-souls who are eternal, meaning they have ALWAYS existed but, as said above, only called tatastha-sakti while conditioned in the material creation and impersonal Brahmajyoti.

As said above, the jiva-souls were NEVER created or created from any origin (starting point) because there is NO origin of the jiva souls, they have ALWAYS existed without beginning or end.

So the proper understanding is the marginal living entities, energy or potency (jiva-souls) are known in the material conditioned state as "tatastha-sakti" but NOT referred to by that name in their original Spiritual bodily form (vigraha) in Vaikuntha or Goloka-Vrindavana.

The jiva-souls are always known as the marginal living entities in Vaikuntha and Goloka-Vrindavana too, but as their perpetual Svarupa bodies of their choice, and not known there as tatastha-sakti (even though they are always marginal living entities and tatastha-sakti) which is a term more used outside the Spiritual Worlds.

The marginal living entities (jiva-souls) in Vaikuntha and Goloka-Vrindavana are genuinely NOT called tatastha-sakti (even though they are always marginal living entities in both the Spiritual and material worlds) because that term tatastha-sakti describes the conditioned souls only as Prabhupada explains here-

Srila Prabhupada - "Because the individual soul is apt to fall down sometimes under the clutches of māyā, it is called taṭastha-śakti. 

When we are Kṛṣṇa conscious, then we are brahma-bhūta (SB 4.30.20), and when we are not Kṛṣṇa conscious, we are materially conscious, that is māyā".(Lecture on BG 7.4-5 -- Bombay, March 30, 1971)

Prabhupada explaining the marginal living entities (jiva-souls) and tatastha-sakti.

Srila Prabhupada - "The Lord remembers all, but His associates, although liberated souls, forget due to their being taṭasthā-śakti, or marginal potency of the Lord.

That is the difference between the viṣṇu-tattva and jīva-tattva souls. The jīva-tattvas are infinitesimal potential particles of the Lord, and therefore they require the protection of the Lord at all times.

And to the eternal servitors of the Lord, the Lord is pleased to give all protection at all times. The liberated souls never, therefore, think themselves as free as the Lord or as powerful as the Lord, but they always seek the protection of the Lord in all circumstances, both in the material world and in the spiritual world.

This dependence of the liberated soul is constitutional, for the liberated souls are like sparks of a fire that are able to exhibit the glow of fire along with the fire and not independently.

Independently the glow of the sparks is extinguished, although the quality of fire or the glowing is there.

Thus those who give up the protection of the Lord and become so-called lords themselves, out of spiritual ignorance, come back again to this material world, even after prolonged tapasya of the severest type. That is the verdict of all Vedic literature". (SB 1.14.32-33, Purport)

Srila Prabhupada - "So this material world is the taṭastha (conditioned) characteristics, and the spiritual world is the "personal" characteristics. 

So our effort is to get out of this taṭastha (conditioned) characteristics and to enter the permanent characteristics (Vaikuntha). 

That is called spiritual elevation". (Lecture on CC Madhya-lila 20.354-358 — New York, December 28, 1966)

Srila Prabhupada - "Twenty-five percent of Krsna's personal radiation (effulgence) comprehends the entire expansion of the material universes.

This is also explained and stated in the Bhagavad-gītā (10.42). Thus the seventy-five percent expansion of His radiation is called His internal energy, whereas the twenty-five percent expansion is called the external energy of the Lord.

The living entities, who are residents of the spiritual as well as the material expansions, are His marginal energy and they are at liberty to live in either of the energies, external or internal.

Those who live within the spiritual expansion of the Lord are called liberated souls, whereas the residents of the external expansion are called the conditioned souls". (SB 2.6.17, Purport)

Srila Prabhupada - "According to Viṣṇu Purāṇa, Bhagavad-gītā and all other Vedic literatures, the living entities are generated from the taṭasthā energy of the Lord, and thus they are always the energy of the Lord and are not the energetic.

The living entities are like the sun's rays. Although, as explained above, there is no qualitative difference between the sun and its rays, the sun's rays are sometimes overpowered by another energy of the sun, namely by clouds or by snowfall.

Similarly, although the living entities are qualitatively one with the superior energy of the Lord, they have the tendency to be overpowered by the inferior, material energy.

In the Vedic hymns it is said that the living entities are like the sparks of a fire. The sparks of fire also are fire, but the burning potency of the sparks is different from that of the original fire.

When the sparks fly out of touch with the original fire, they come under the influence of a nonfiery atmosphere; thus they maintain the potency to be again one with the fire as sparks, but not as the original fire.

The sparks can everlastingly remain within the original fire as its parts and parcels, but the moment the sparks become separated from the original fire, their misfortunes and miseries begin.

The clear conclusion is that the Supreme Lord, who is the original fire, is never overpowered, but the infinitesimal sparks of the fire can become overpowered by the illusory effect of māyā". (SB 3.7.9, Purport)

Srila Prabhupada - "Paramātmā, the Supersoul, is the Supreme Personality of Godhead, and He is eternally liberated.

In other words, the Supreme Personality of Godhead is living within this body along with the individual soul, and this is confirmed in the Vedas.

They are likened to two friends sitting on the same tree. Yet Paramātmā is above the illusory energy.

The illusory energy is called bahiraṅgā śakti, or external energy, and the living entity is called taṭasthā-śakti, or marginal potency.

As stated in Bhagavad-gītā, the material energy, represented as earth, water, air, fire, sky, etc., and the spiritual energy, the living entity, are both energies of the Supreme Lord.

Even though the energies and the energetic are identical, the living entity, individual soul, being prone to be influenced by the external energy, considers the Supreme Personality of Godhead to be one with himself". (SB 4, 22 38, Purport)

Srila Prabhupada - "The Supreme Personality of Godhead has three primary energies, or potencies.

The first is called antaraṅga-śakti, or the internal potency.

The second is called taṭastha-śakti, or the marginal potency.

The third is called bahiraṅga-śakti, or the external potency.

The living entities constitute the marginal potency, and they are situated between the internal and external Potencies.

Being subordinate as eternal servants of the Supreme Personality of Godhead, the jīvātmās (jiva-souls), or atomic living entities, must remain under the control of either the internal or external potency.

When they are under the control of the internal potency, they display their natural, constitutional activity—namely, constant engagement in the devotional service of the Lord". (Nectar of Instruction 2, Purport)

Srila Prabhupada - "The Vaikuṇṭha planets are a product of the spiritual energy of the Lord.

The living entities belong to this spiritual energy, but because they can reside in either the spiritual world or the material world, even though they are originally spiritual they are designated as taṭastha-śakti, or marginal potency (a name for the marginal living entity while covered in the external (material) energy)

The Vaikuṇṭha planets are a manifestation of the Lord's internal potency, while the material world is a manifestation of His external potency.

Since the Supreme Lord is the master of all energies, it is an irrefutable fact that He is in full control of both the spiritual and material worlds. (Renunciation Through Wisdom 2.8)

Srila Prabhupada - "Krsna has three main energies

1 - external energy

2 - internal energy,

3 - marginal energy.

The external energy is this material expansion, manifestation.

Similarly, there is internal energy, the spiritual world manifestation, and in between them there is another energy called marginal energy, taṭastha, that we are, we living entities. We are His marginal energy.

Marginal energy means we can live either in this external energy or in the internal energy, in between.

So at the present moment we are living in the external energy. But this external energy is also Kṛṣṇa's energies, God's energy. It is not different from Him.

But the external energy means we are captivated by the external energy. But the external energy is not permanent.

The internal energy is permanent. The spiritual world is permanent, and we are also permanent, jīva-bhūta. Na hanyate hanyamāne śarīre (BG 2.20)." (Lecture on BG 9.4 -- Melbourne, April 23, 1976)

Prabhupada also explains the jiva-souls (marginal living entities) do not originate from the impersonal Brahmajyoti or Maha-Visnu within His material creation.

The Sanskrit word "sarva-gatah" means life (individual jiva-souls) are EVERYWHERE however there are many different categories of sakti.

The "marginal plane or potency" is NOT a place where souls are created from, or originate from because they have no origin as clearly explained above.

The jiva-souls (marginal living entities) existence in the impersonal Brahmajyoti or Brahman is a fallen inactive dormant condition or state of consciousness the jiva-souls fall too.

The marginal living entities or jiva souls did NOT originate from that fallen condition, long, long ago in the impersonal Brahmajyoti or Brahman. 

Long before that, they fell down from being with Visnu or Krsna in the active Spiritual Worlds of Vaikuntha Planets or Goloka-Vrindavana.

As Prabhupada explains above, in Goloka-Vrindavana and Vaikuntha, the marginal living entities are are NOT called tatastha-sakti because tatastha-sakti is a "conditioned description of the marginal living entities", that describes their existence ONLY in the material creation and impersonal Brahmajyoti.

Vaikuntha and Goloka-Vrindavana are the marginal living entities (jiva-souls) original homes where they can use their free will to choose their relationship with Krsna or even reject Krsna if they want.

Srila Prabhupada - “The jiva-soul's position in the spiritual world is voluntary. 

Some devotee wants to serve Krsna as flower; they become flower there. If I want to be a flower I shall lie down at the lotus feet of Krsna, he becomes flower, voluntarily, and he can change his, from flower to human body. That is spiritual life. There is no restriction. 

If some devotee wants to serve Krsna as cow, he serves Krsna as cow, as calf, as flower, as plant, as water, as ground, field, or as father, as mother, as friend, as beloved, anything. It is inconceivable, yet a fact". (Srimad Bhagavatam 6.1.1-4 - Melbourne, May 20, 1975)

The "marginal plane" IS a collective of an unlimited number of perpetual individual "jiva-souls" who are all around us throughout the Spiritual Sky (sarva-gatah means lifeiseverywhere) and have ALWAYS existed without beginning or end as Bhagavad Gita As It Is teaches.

"For the soul there is never birth nor death. Nor, having once been, does he ever cease to be. He is unborn, eternal, ever-existing, undying and primeval. He is not slain when the body is slain". (BG 2.12) 

Therefore no jiva-souls were ever created from some point of origin in the Cosmos or impersonal Brahmajyoti called tatastha-sakti as many wrongly believe.

They may fall to that condition but certainly do NOT originate from there.

Tatastha-sakti is a term describing the a "conditioned state of marginal living entities (jiva-souls)" in the material creation and impersonal Brahmajyoti, and is not a word that describes the marginal living entities in Vaikuntha and Goloka Vrindavana.

As said above, some other sangas or religious groups claim the marginal living entities (jiva-souls) originate from an "impersonal" clear sheet of consciousness from the impersonal Brahmajyoti, that they believe is the origin of the marginal living entities or jiva-souls.

However, the impersonal Brahmajyoti or Brahman is NOT the origin of the marginal living entities that some WRONGLY claim to be tatastha-sakti. 

In fact as said below, tatastha-sakti is a name for the the FALLEN condition state of the marginal living entity (jiva-soul).

Srila Prabhupada - "So this material world is the taṭastha (conditioned) characteristics, and the spiritual world is the "personal" characteristics. 

So our effort is to get out of this taṭastha (conditioned) characteristics and to enter the permanent characteristics (Vaikuntha). That is called spiritual elevation". (Lecture on CC Madhya-lila 20.354-358 — New York, December 28, 1966)

Srila Prabhupada - "Because the individual soul is apt to fall down sometimes under the clutches of māyā, it is called taṭastha-śakti. When we are Kṛṣṇa conscious, then we are brahma-bhūta (SB 4.30.20), and when we are not Kṛṣṇa conscious, we are materially conscious, that is māyā". (Lecture on BG 7.4-5 -- Bombay, March 30, 1971)

The marginal living entities fall to that conditioned state in the impersonal Brahmajyoti some also call tatastha-sakti.

The individual jiva-souls ARE marginal in two different categories.

1 - As the marginal living entity in the condition state known as tatastha sakti ONLY in the material creation and impersonal Brahmajyoti.

2 - As the marginal living entity as their Svarupa Spiritual bodily form in Vaikuntha or Goloka Vrindavan (where the marginal living entities are not know as tatastha-sakti)

The jiva-souls are ALWAYS the marginal plane or potency, be it in the material creation, impersonal Brahmajyoti or the Spiritual Worlds of Vaikuntha and Goloka Vrindavana.

The marginal living entities have different names describing their position.

Tatastha-sakti is one of the names for the marginal living entities (marginal energy) which simply means the jiva-souls have the ability to choose this side being with Krsna (internal energy) or that side being in the material creation (external energy), no-one comes from there because it is not a place, it is just a name for the condition the jiva-soul is in.

There are 160 names for the jiva-soul like jiva-tattva, baddha-jiva, siddha-jiva, nitya-jiva-siddha, brahma-bhūta, tatastha-jiva, jiva-sakti, jiva-bhutah etc that each name describes the marginal living entity in a particular situation in the material creation, impersonal Brahmajyoti and Spiritual Worlds.

The fact is, on the Spiritual platform there is no creation of more individual jiva-souls (marginal living entities) because they were NEVER created, they have ALWAYS existed just like Krsna has.

In other words, just like the Sun-disc maintains the sun-rays because the sun-rays CANNOT exist without the Sun-disc, similarly Krsna has no meaning without His devotees like the Sun-disc has no meaning without the sun-rays.

The jiva souls were NEVER created, explained above in Chapter 2 Text 20 Bhagavad Gita As It Is.

The jiva-souls are unique individual PERSONS who are independent parts and parcel of Krsna, yet dependent on Krsna like the sun-rays are dependent on the Sun-disc.

So it is clear the jiva-souls are eternal without beginning or end and were NEVER generated (created) from some origin point like the impersonal Brahmajyoti called tatastha-sakti as some other sangas (religious cults) wrongly believe.

Each of Krsna’s devotees interacts with Krsna by their "free will" and CHOOSES one of five primary relationships.

All jiva-souls are EQUALLY intimate with Krsna because in the Spiritual World all relationships with Krsna are equally blissful, just like one may like a carnation flower while others choose to like a rose flower.

Srila Prabhupada - “The jiva-soul's position in the spiritual world is voluntary. 

Some devotee wants to serve Krsna as flower; they become flower there. If I want to be a flower I shall lie down at the lotus feet of Krsna," he becomes flower, voluntarily, and he can change his, from flower to human body. 

That is spiritual life. There is no restriction.

If some devotee wants to serve Krsna as cow, he serves Krsna as cow, as calf, as flower, as plant, as water, as ground, field, or as father, as mother, as friend, as beloved, anything. It is inconceivable, yet a fact." (Srimad Bhagavatam 6.1.1-4 - Melbourne, May 20, 1975)

So this material world is the taṭastha characteristics, and the spiritual world is the personal characteristics.

So our effort is to get out of this taṭastha characteristics (material creation) and go to the permanent characteristics (Spiritual Worlds). That is called spiritual elevation.

We should not remain in the taṭastha state (conditioned), but should go to the permanent state of Krsna consciousness in the Spiritual Worlds of Vaikuntha and Goloka-Vrindavana.

Srila Prabhupada – ''Regarding your questions about how and from where did the conditioned souls fall, your first question if someone has a relationship with Lord Krsna on Krsnaloka, does he ever fall down?

The souls are endowed with minute independence as part of their nature and this minute independence may be utilized rightly or wrongly at anytime, so there is always a chance of falling down by misuse of one’s independence." (Letter to Jagadisa dasa, 4/25/1970.)

Srila Prabhupada – Regarding your several questions: Where are the spirit souls coming from that are taking microbe bodies? It is not a matter of any particular body.

These jiva-souls and all jiva-souls are coming from Vaikuntha, but in these material worlds they are taking various grades of bodies according to their material activities.

There is no new soul. New and old are due to this material body, but the soul is NEVER born and NEVER dies, so if there is no birth, so how there can be new soul?''
(Letter to Jagadisa 7/9/1970)

Srila Prabhupada - "Regarding your questions concerning the jiva-souls falling into Maya’s influence, it is not that those who have developed a passive relationship with Krsna are more likely to fall into nescient activities.

Usually anyone who has developed his relationship with Krsna does not fall down in any circumstance, but because the independence is always there, the soul may fall down from any position or any relationship by misusing his independence." (Letter to Jagadisa 02/27/1970)

Srila Prabhupada - "The relationship with Krsna is never lost, it is simply forgotten by the influence of maya, so it maybe regained or revived by the process of hearing the Holy Name of Krsna and then the devotee engages himself in the service of the Lord which is his original or constitutional position.

The relationship of the living entity with Krsna is eternal as both Krsna and the living entity are eternal; the process is one of revival only, nothing new.'' (Letter to Jagadisa 02/27/1970)

Srila Prabhupada - "The answer to your question about the marginal energy is that the jiva-soul is always called marginal energy whether he is in the spiritual world or in the material world.

There are instances where marginal energy jiva-souls have fallen from the spiritual world, just like Jaya and Vijaya. So the potency to fall under the influence of the lower energy is always there. And thus the individual jiva-soul is called as Krsna’s marginal energy." - (Letter to Rayarama, December 2, 1968)

Srila Prabhupada - "Every living being has a particular relationship with the Lord eternally, That is called svarupa. By the process of devotional service, one can revive that svarupa, and that stage is called svarupa-siddhi-perfection of one’s constitutional position."(Bhagavad Gita as it is, Introduction.)

Srila Prabhupada - “Originally everyone (all marginal living entities) are nitya-siddha which means eternally liberated” (Srimad Bhagavaam Class 7.9.4- Mayapur, February 18, 1977)

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

Srila Prabhupada – “In the Padma Purana, wherein it is said that there are two kinds of spiritual entities; one is called the jiva-tattva, and the other is called the Visnu-tattva”. (87th Chapter of Krsna Book, Prayers by the Personified Vedas.)

The following is what Prabhupada means when he says less than 10% fall down Vaikuntha and Goloka Vrindavana.

Dr. John Mize – “Did all the souls that were in the spiritual sky fall out of the spiritual sky at once or at different times, or are there any souls that are always good, they’re not foolish, they don’t fall down?

Srila Prabhupada – “No, there are… Majority, 90%, they are always good. They never fall down”.

Dr. John Mize – “So we’re among the 10%.

Srila Prabhupada – “Yes. Or less than that. In the material, whole material world all the living entities they are… Just like in the prison house, there is some population, but they are not majority. The majority of the population, they are outside the prison house. Similarly, majority of living being, part and parcel of God, they are in the spiritual world. Only a few fall down”.

Dr. John Mize – “Does Krsna know ahead of time that a soul is going to be foolish and fall?”

Srila Prabhupada – “Krsna? Yes, Krsna may know because He is omniscient”.

Dr. John Mize – “Are more souls falling all the time?”

Srila Prabhupada – “Not all the time. But there is the tendency of fall down, not for all, but because there is independence… Everyone is not liking to misuse the independence. The same example: Just like a government constructing a city and constructs also prison house because the government knows that somebody will be criminal.

So their shelter must be also constructed. It is very easy to understand. Not that cent percent population will be criminal, but government knows that some of them will be. Otherwise why they construct prison house also?

One may say, "Where is the criminal? You are constructing…" Government knows, there will be criminal. So if the ordinary government can know, why God cannot know? Because there is tendency."

Dr. John Mize – "The origin of that tendency (to fall from Goloka) is…?"

Srila Prabhupada – "Yes."

Dr. John Mize – "From where does that tendency come?"

Srila Prabhupada – "Tendency means the independence. 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.

Therefore Krsna says,yathecchasi tathä kuru. “Now you do whatever you like." (Bhagavad Gita as it is. lecture, Mayapur, June 20, 1973)

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

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

Acyutananda - ''So what made the soul take birth in the first place?''

Srila Prabhupada - ''In the first place?''

Acyutananda - ''What is the first birth? What is the cause of the first birth."

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

krsna-bahirmukha hana bhoga vancha kare nikata stha maya tare japatiya dhare

We are eternal servant of Krsna. As soon as we want to become master, that is the beginning of our first birth in the material world. We have got independence. Krsna says, mamaivamso jiva bhutah—we are part and parcel of Krsna—so Krsna has got full independence, but we are minute; therefore we have got minute independence.

Our business is to serve Krsna, but as soon as we give up this idea, we want to become master. That is the beginning of our material birth." (Lecture on Srimad-Bhagavatam 5.5.2--Hyderabad, April 11, 1975)

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Srila Prabhupada - "Regarding your questions concerning the jiva-souls falling into Maya’s influence, it is not that those who have developed a passive relationship with Krsna are more likely to fall into nescient activities. Usually anyone who has developed his relationship with Krsna does not fall down in any circumstance, but because the independence is always there, the soul may fall down from any position or any relationship by misusing his independence."(Letter to Jagadisa 02/27/1970)

Acyutananda - ''But in the Gita, it says, "Once coming to Vaikuntha, he never again returns to the material world."

Srila Prabhupada - ''But if he likes, he can return''.

Acyutananda - ''He can return?''

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