What does "Simultaneously one and difference" (Achintya Bheda-Bheda) mean regarding Krishna?

Achintya means "inconceivable".

Krishna is the Supreme Personality of Godhead and cause of ALL causes. 

He has divided Himself into "MANY" just so He can experience loving exchanges and NEVER be alone.

Even with Krishna LOVE can "NEVER" exist when there is just "ONE", or Him alone, no matter what the Mayavadi impersonalists and bogus Vaishnava sangas claim in their writings. 

There MUST be "TWO" and for Krishna to experience that, He therefore devided Himself into TWO - Srimati Radharani and Krishna (Radharani is also known as Vishnu-sakti-tattva).

Krishna the Supreme Lord and cause of all there is, also expands as Balarama and ALL the other billions of Vishnu-tattva expansions that live on the perpetual Spiritual Vaikuntha Planets, and in the temporary material mundane creation as Maha Vishnu, Garbhodakashayi Vishnu and Paramatma.

Furthermore, Krishna expands Himself as the independent "free thinking" jiva-tattva souls, who He has ALLOWED them to have their "free will"

However, the jiva-tattva souls ALWAYS remain Krishna's expansions too, even though they are independent and have their own free will in the Spiritual Worlds, they ARE always simultaneously dependent on Krishna too because they ARE ETERNALLY part and parcel of Krishna, meaning EVERYTHING comes from Krishna.

Therefore "free will" can only exist if Krishna allows it, after all, as said above, EVERYTHING comes from Him.

And finally, in a league of his own, Krishna expanded Himself as Shiva-tattva who is neither Vishnu-tattva or jiva-tattva.

So "impersonalism" also means having no other "PERSONS" present and therefore being alone - being alone IS impersonalism.  

Therefore without the presence of other "persons" around Krishna, then that only leaves "impersonalism".

Any 5 year old can understand this.

Just like the "Sun" has no meaning without the "Sun-rays", similarly, Krishna has no meaning without His expansions and devotees as Prabhupada explains in his "Nectar of Devotion".

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

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

For even Krishna, love can NEVER exist when there is just "one", there MUST be "two" Srimati Radharani and Krishna.

Therefore when Krishna wanted to experience loving emotions and affection with a women, He divided Himself into "two", Radha and Krishna, just so He could experience loving exchanges.

"Simultaneously one and difference" philosophy is the teachings of Lord Krishna Caitanya Mahaprabhu.

"Lord Śrī Kṛṣṇa is the reservoir of all pleasure, and Śrīmatī Rādhārāṇī is the personification of ecstatic love of Godhead.

These two forms had combined as one in Śrī Caitanya Mahāprabhu. 

This being the case, Lord Śrī Caitanya Mahāprabhu revealed His real form to Rāmānanda Rāya". (Caitanya Caritamrta Madhya 8.282, Translation)

Sri Caitanya Mahāprabhuq -“I have now converted My body and mind into the ecstasy of Śrīmatī Rādhārāṇī; thus I am tasting My own personal sweetness in that form.”

Gaurasundara here informed Śrī Rāmānanda Rāya -

“My dear Rāmānanda Rāya, you were actually seeing a separate person with a fair-complexioned body, actually I am not fair. Being Śrī Kṛṣṇa, the son of Nanda Mahārāja, I am blackish, but when I come in touch with Śrīmatī Rādhārāṇī I become fair-complexioned externally.

Śrīmatī Rādhārāṇī does not touch the body of anyone but Kṛṣṇa. 

I taste My own transcendental features by accepting the complexion of Śrīmatī Rādhārāṇī. Without Rādhārāṇī, one cannot taste the transcendental pleasure of Kṛṣṇa’s conjugal love.” (Caitanya Caritamrta Madhya 8.288, Translation)

Srila Prabhupada - "In this regard, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments on the prākṛta-sahajiyā-sampradāya, which considers Kṛṣṇa and Lord Caitanya to possess different bodies.

They misinterpret the words gaura aṅga nahe mora in text 287. 

From that verse and the present verse we can understand that Lord Caitanya Mahāprabhu is nondifferent from Kṛṣṇa. Both are the same Supreme Personality of Godhead. 

In the form of Kṛṣṇa, the Lord enjoys spiritual bliss and remains the shelter of all devotees, viṣaya-vigraha. And in His Gaurāṅga feature Kṛṣṇa tastes separation from Kṛṣṇa in the ecstasy of Śrīmatī Rādhārāṇī. This ecstatic form is Śrī Kṛṣṇa Caitanya. Śrī Kṛṣṇa is always the transcendental reservoir of all pleasure, and He is technically called dhīra-lalita.

Śrīmatī Rādhārāṇī is the embodiment of spiritual energy, personified as ecstatic love for Kṛṣṇa; therefore only Kṛṣṇa can touch Her.

The dhīra-lalita aspect is not seen in any other form of the Lord, including Viṣṇu and Nārāyaṇa.

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

Sri Krishna - “My dearest Śrīmatī Rādhārāṇī, please hear Me. I am speaking the truth. I cry day and night simply upon remembering all you inhabitants of Vṛndāvana. No one knows how unhappy this makes Me.”  (Caitanya Caritamrta Madhya 13.149, Translation) 

Srila Prabhupada - "It is said:

 vṛndāvanaṁ parityajya padam ekaṁ na gacchati.

In one sense, Kṛṣṇa, the original Personality of Godhead (īśvaraḥ paramaḥ kṛṣṇaḥ sac cid ānanda vigrahaḥ) does not even take one step away from Vṛndāvana. However, in order to take care of various duties, Kṛṣṇa had to leave Vṛndāvana.

He had to go to Mathurā to kill Kaṁsa, and then He was taken by His father to Dvārakā, where He was busy with state affairs and disturbances created by demons. 

Kṛṣṇa was away from Vṛndāvana, and He was not at all happy, as He plainly disclosed to Śrīmatī Rādhārāṇī. She is the dearmost life and soul of Śrī Kṛṣṇa, and He expressed His mind to Her as follows". (Caitanya Caritamrta Madhya 13.149, Translation and Purport)

Srila Prabhupada - "Śrī Kṛṣṇa continued: “All the inhabitants of Vṛndāvana-dhāma—My mother, father, cowherd boyfriends and everything else—are like My life and soul. And among all the inhabitants of Vṛndāvana, the gopīs are My very life and soul.

And among the gopīs, You, Śrīmatī Rādhārāṇī, are the chief. Therefore You are the very life of My life. Śrīmatī Rādhārāṇī is the center of all Vṛndāvana’s activities. In Vṛndāvana, Kṛṣṇa is the instrument of Śrīmatī Rādhārāṇī; therefore all the inhabitants of Vṛndāvana still chant “Jaya Rādhe!”

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

"Of all the gopīs, Śrīmatī Rādhārāṇī is the chief. She is a jewel mine of ecstatic love and the source of all purified transcendental conjugal mellows". (Caitanya Caritamrta Madhya 14.160, Translation)

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

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

Srila Prabhupada - "Viṣaya and āśraya are two very significant words relating to the reciprocation between Kṛṣṇa and His devotee.

The devotee is called the āśraya, and his beloved, Kṛṣṇa, is the viṣaya.

Different ingredients are involved in the exchange of love between the āśraya and viṣaya, which are known as vibhāva, anubhāva, sāttvika and vyabhicārī.

Vibhāva is divided into the two categories ālambana and uddīpana. 

Ālambana may be further divided into āśraya and viṣaya. In the loving affairs of Rādhā and Kṛṣṇa, Rādhārāṇī is the āśraya feature and Kṛṣṇa the viṣaya. The transcendental consciousness of the Lord tells Him, “I am Kṛṣṇa, and I experience pleasure as the viṣaya. The pleasure enjoyed by Rādhārāṇī, the āśraya, is many times greater than the pleasure I feel.”

Therefore, to feel the pleasure of the āśraya category, Lord Kṛṣṇa appeared as Śrī Caitanya Mahāprabhu". (Caitanya Caritamrta Adi 4.135, 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. Among all the gopīs, Śrīmatī Rādhārāṇī is the most exalted. She is the most beautiful, the most qualified and, above all, the greatest lover of Kṛṣṇa". (Caitanya Caritamrta Adi 4.214, Translation and Purport)

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

Srila Prabhupada - "Distinguishing between pure devotees and internal or confidential devotees, Śrī Rūpa Gosvāmī, in his book Upadeśāmṛta, traces the following gradual process of development. Out of many thousands of karmīs, one is better when he is situated in perfect Vedic knowledge. Out of many such learned scholars and philosophers, one who is actually liberated from material bondage is better, and out of many such persons who are actually liberated, one who is a devotee of the Supreme Personality of Godhead is considered to be the best.

Among the many such transcendental lovers of the Supreme Personality of Godhead, the gopīs are the best, and among the gopīs Śrīmatī Rādhikā is the best.

Śrīmatī Rādhikā is very dear to Lord Kṛṣṇa, and similarly Her ponds, namely, Śyāma-kuṇḍa and Rādhā-kuṇḍa, are also very dear to the Supreme Personality of Godhead". (Caitanya Caritamrta Adi 7.18-19, Purport)

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

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

"That supreme ecstasy of Śrīmatī Rādhārāṇī is the essence of spiritual life. Her only business is to fulfill all the desires of Kṛṣṇa". (Caitanya Caritamrta Madhya 8.164, Translation)

"Śrīmatī Rādhārāṇī is the topmost spiritual gem, and the other gopīs—Lalitā, Viśākhā and so on-are expansions of Her spiritual body". (Caitanya Caritamrta Madhya 8.165, Translation)

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

The gopīs are not as pleased when they directly mix with Kṛṣṇa as when they serve to unite Śrīmatī Rādhārāṇī with Kṛṣṇa. 

Their transcendental pleasure lies in uniting Them.” Of all the gopīs, Śrīmatī Rādhārāṇī is the topmost". (Caitanya Caritamrta Madhya 8.210, Purport)

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

na tathā me priyatamo brahmā rudraś ca pārthiva na ca lakṣmīr na cātmā ca yathā gopī-jano mama

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

Of all the gopīs, Śrīmatī Rādhārāṇī is the topmost. Rūpa Gosvāmī and Sanātana Gosvāmī are the most exalted servitors of Śrīmatī Rādhārāṇī and Lord Śrī Caitanya Mahāprabhu.

Those who adhere to their service are known as rūpānuga devotees". (Caitanya Caritamrta Madhya 8.246, Purport)*..^

Srila Prabhupāda answers questions about the "Calculations of Time from the Atom" and if the jiva soul is also present in every Atom.

Srimad-Bhagavatam Canto 3 Chapter 11 Text 1 to text 20

By His Divine Grace A C Bhaktivedanta Swami Prabhupada

TEXT 1

The material manifestation’s ultimate particle, which is indivisible and not formed into a body, is called the atom. 

It exists always as an invisible identity, even after the dissolution of all forms.

The material body is but a combination of such atoms, but it is misunderstood by the common man.

PURPORT

The atomic description of the Śrīmad-Bhāgavatam is almost the same as the modern science of atomism, and this is further described in the Paramāṇu-vāda of Kaṇāda.

In modern science also, the atom is accepted as the ultimate indivisible particle of which the universe is composed.

Śrīmad-Bhāgavatam is the full text of all descriptions of knowledge, including the theory of atomism. The atom is the minute subtle form of eternal time.

TEXT 2

Atoms are the ultimate state of the manifest universe. When they stay in their own forms without forming different bodies, they are called the unlimited oneness.

There are certainly different bodies in physical forms, but the atoms themselves form the complete manifestation.

TEXT 3

One can estimate time by measuring the movement of the atomic combination of bodies.

Time is the potency of the almighty Personality of Godhead, Hari, who controls all physical movement although He is not visible in the physical world.

TEXT 4

Atomic time is measured according to its covering a particular atomic space. That time which covers the unmanifest aggregate of atoms is called the great time.

PURPORT

Time and space are two correlative terms. Time is measured in terms of its covering a certain space of atoms. Standard time is calculated in terms of the movement of the sun.

The time covered by the sun in passing over an atom is calculated as atomic time. The greatest time of all covers the entire existence of the nondual manifestation.

All the planets rotate and cover space, and space is calculated in terms of atoms. Each planet has its particular orbit for rotating, in which it moves without deviation, and similarly the sun has its orbit.

The complete calculation of the time of creation, maintenance and dissolution, measured in terms of the circulation of the total planetary systems until the end of creation, is known as the supreme kāla.

TEXT 5

The division of gross time is calculated as follows: two atoms make one double atom, and three double atoms make one hexatom. 

This hexatom is visible in the sunshine which enters through the holes of a window screen. One can clearly see that the hexatom goes up towards the sky.

PURPORT

The atom is described as an invisible particle, but when six such atoms combine together, they are called a trasareṇu, and this is visible in the sunshine pouring through the holes of a window screen.

TEXT 6

The time duration needed for the integration of three trasareṇus is called a truṭi, and one hundred truṭis make one vedha. Three vedhas make one lava.

PURPORT

It is calculated that if a second is divided into 1687.5 parts, each part is the duration of a truṭi, which is the time occupied in the integration of eighteen atomic particles.

Such a combination of atoms into different bodies creates the calculation of material time. The sun is the central point for calculating all different durations.

TEXT 7

The duration of time of three lavas is equal to one nimeṣa, the combination of three nimeṣas makes one kṣaṇa, five kṣaṇas combined together make one kāṣṭhā, and fifteen kāṣṭhās make one laghu.

PURPORT

By calculation it is found that one laghu is equal to two minutes. The atomic calculation of time in terms of Vedic wisdom may be converted into present time with this understanding.

TEXT 8

Fifteen laghus make one nāḍikā, which is also called a daṇḍa. Two daṇḍas make one muhūrta, and six or seven daṇḍas make one fourth of a day or night, according to human calculation.

TEXT 9

The measuring pot for one nāḍikā, or daṇḍa, can be prepared with a six-pala-weight [fourteen ounce] pot of copper, in which a hole is bored with a gold probe weighing four māṣa and measuring four fingers long. When the pot is placed on water, the time before the water overflows in the pot is called one daṇḍa.

PURPORT

It is advised herein that the bore in the copper measuring pot must be made with a probe weighing not more than four māṣa and measuring not longer than four fingers.

This regulates the diameter of the hole. The pot is submerged in water, and the overflooding time is called a daṇḍa. This is another way of measuring the duration of a daṇḍa, just as time is measured by sand in a glass.

It appears that in the days of Vedic civilization there was no dearth of knowledge in physics, chemistry or higher mathematics. Measurements were calculated in different ways, as simply as could be done.

TEXT 10

It is calculated that there are four praharas, which are also called yāmas, in the day and four in the night of the human being. Similarly, fifteen days and nights are a fortnight, and there are two fortnights, white and black, in a month.

TEXT 11

The aggregate of two fortnights is one month, and that period is one complete day and night for the Pitā planets. Two of such months comprise one season, and six months comprise one complete movement of the sun from south to north.

TEXT 12

Two solar movements make one day and night of the demigods, and that combination of day and night is one complete calendar year for the human being. The human being has a duration of life of one hundred years.

TEXT 13

Influential stars, planets, luminaries and atoms all over the universe are rotating in their respective orbits under the direction of the Supreme, represented by eternal kāla.

PURPORT

In the Brahma-saṁhitā it is stated that the sun is the eye of the Supreme and it rotates in its particular orbit of time. Similarly, beginning from the sun down to the atom, all bodies are under the influence of the kāla-cakra, or the orbit of eternal time, and each of them has a scheduled orbital time of one saṁvatsara.

TEXT 14

There are five different names for the orbits of the sun, moon, stars and luminaries in the firmament, and they each have their own saṁvatsara.

PURPORT

The subject matters of physics, chemistry, mathematics, astronomy, time and space dealt with in the above verses of Śrīmad-Bhāgavatam are certainly very interesting to students of the particular subject, but as far as we are concerned, we cannot explain them very thoroughly in terms of technical knowledge.

The subject is summarized by the statement that above all the different branches of knowledge is the supreme control of kāla, the plenary representation of the Supreme Personality of Godhead.

Nothing exists without Him, and therefore everything, however wonderful it may appear to our meager knowledge, is but the work of the magical wand of the Supreme Lord.

As far as time is concerned, we beg to subjoin herewith a table of timings in terms of the modern clock.

One truṭi-8/13,500second

One vedha-8/135second

One lava-8/45second

One nimeṣa-8/15second

One kṣaṇa-8/5second

One kāṣṭhā-8seconds

One laghu-2minutes

One daṇḍa-30minutes

One prahara-3hours

One day-2hours

One night-12hours

One pakṣa-15days

Two pakṣas comprise one month, and twelve months comprise one calendar year, or one full orbit of the sun. A human being is expected to live up to one hundred years. That is the way of the controlling measure of eternal time.

The Brahma-saṁhitā (5.52) affirms this control in this way:

yac-cakṣur eṣa savitā sakala-grahāṇāṁ

rājā samasta-sura-mūrtir aśeṣa-tejāḥ

yasyājñayā bhramati saṁbhṛta-kāla-cakro

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

“I worship Govinda, the primeval Lord, the Supreme Personality of Godhead, under whose control even the sun, which is considered to be the eye of the Lord, rotates within the fixed orbit of eternal time. The sun is the king of all planetary systems and has unlimited potency in heat and light.”

TEXT 15

O Vidura, the sun enlivens all living entities with his unlimited heat and light. He diminishes the duration of life of all living entities in order to release them from their illusion of material attachment, and he enlarges the path of elevation to the heavenly kingdom.

He thus moves in the firmament with great velocity, and therefore everyone should offer him respects once every five years with all ingredients of worship.

TEXT 16

Vidura said: I now understand the life durations of the residents of the Pitā planets and heavenly planets as well as that of the human beings. Now kindly inform me of the durations of life of those greatly learned living entities who are beyond the range of a kalpa.

PURPORT

The partial dissolution of the universe that takes place at the end of Brahmā’s day does not affect all the planetary systems. 

The planets of highly learned living entities like the sages Sanaka and Bhṛgu are not affected by the dissolutions of the millenniums.

All the planets are of different types, and each is controlled by a different kāla-cakra, or schedule of eternal time.

The time of the earth planet is not applicable to other, more elevated planets. Therefore, Vidura herein inquires about the duration of life on other planets.

TEXT 17

O spiritually powerful one, you can understand the movements of eternal time, which is the controlling form of the Supreme Personality of Godhead. Because you are a self-realized person, you can see everything by the power of mystic vision.

PURPORT

Those who have reached the highest perfectional stage of mystic power and can see everything in the past, present and future are called tri-kāla-jñas.

Similarly, the devotees of the Lord can see everything clearly that is in the revealed scriptures. The devotees of Lord Śrī Kṛṣṇa can very easily understand the science of Kṛṣṇa, as well as the situation of the material and spiritual creations, without difficulty.

Devotees do not have to endeavor for any yoga-siddhi, or perfection in mystic powers. They are competent to understand everything by the grace of the Lord, who is sitting in everyone’s heart.

TEXT 18

Maitreya said: O Vidura, the four millenniums are called the Satya, Tretā, Dvāpara and Kali yugas. The aggregate number of years of all of these combined is equal to twelve thousand years of the demigods.

PURPORT

The years of the demigods are equal to 360 years of humankind. As will be clarified in the subsequent verses, 12,000 of the demigods’ years, including the transitional periods which are called yuga-sandhyās, comprise the total of the aforementioned four millenniums.

Thus the aggregate of the above-mentioned four millenniums is 4,320,000 years.

TEXT 19

The duration of the Satya millennium equals 4,800 years of the years of the demigods;

the duration of the Dvāpara millennium equals 2,400 years;

and that of the Kali millennium is 1,200 years of the demigods.

PURPORT

As aforementioned, one year of the demigods is equal to 360 years of the human beings.

The duration of the Satya-yuga is therefore 4,800 x 360, or 1,728,000 years.

The duration of the Tretā-yuga is 3,600 x 360, or 1,296,000 years.

The duration of the Dvāpara-yuga is 2,400 x 360, or 864,000 years.

And the last, the Kali-yuga, is 1,200 x 360, or 432,000 years.

TEXT 20

The transitional periods before and after every millennium, which are a few hundred years as aforementioned, are known as yuga-sandhyās, or the conjunctions of two millenniums, according to the expert astronomers. In those periods all kinds of religious activities are performed.

TEXT 21

O Vidura, in the Satya millennium mankind properly and completely maintained the principles of religion, but in other millenniums religion gradually decreased by one part as irreligion was proportionately admitted.

PURPORT

In the Satya millennium, complete execution of religious principles prevailed. Gradually, the principles of religion decreased by one part in each of the subsequent millenniums. In other words, at present there is one part religion and three parts irreligion. Therefore people in this age are not very happy.

TEXT 22

Outside of the three planetary systems [Svarga, Martya and Pātāla], the four yugas multiplied by one thousand comprise one day on the planet of Brahmā. A similar period comprises a night of Brahmā, in which the creator of the universe goes to sleep.

PURPORT

When Brahmā goes to sleep in his nighttime, the three planetary systems below Brahmaloka are all submerged in the water of devastation. In his sleeping condition, Brahmā dreams about the Garbhodakaśāyī Viṣṇu and takes instruction from the Lord for the rehabilitation of the devastated area of space.

TEXT 23

After the end of Brahmā’s night, the creation of the three worlds begins again in the daytime of Brahmā, and they continue to exist through the life durations of fourteen consecutive Manus, or fathers of mankind.

PURPORT

At the end of the life of each Manu there are shorter dissolutions also.

TEXT 24

Each and every Manu enjoys a life of a little more than seventy-one sets of four millenniums.

PURPORT

The duration of life of a Manu comprises seventy-one sets of four millenniums, as described in the Viṣṇu Purāṇa. The duration of life of one Manu is about 852,000 years in the calculation of the demigods, or, in the calculation of human beings, 306,720,000 years.

TEXT 25

After the dissolution of each and every Manu, the next Manu comes in order, along with his descendants, who rule over the different planets; but the seven famous sages, and demigods like Indra and their followers, such as the Gandharvas, all appear simultaneously with Manu.

PURPORT

There are fourteen Manus in one day of Brahmā, and each of them has different descendants.

TEXT 26

In the creation, during Brahmā’s day, the three planetary systems—Svarga, Martya and Pātāla—revolve, and the inhabitants, including the lower animals, human beings, demigods and Pitās, appear and disappear in terms of their fruitive activities.

TEXT 27

In each and every change of Manu, the Supreme Personality of Godhead appears by manifesting His internal potency in different incarnations, as Manu and others. Thus He maintains the universe by discovered power.

TEXT 28

At the end of the day, under the insignificant portion of the mode of darkness, the powerful manifestation of the universe merges in the darkness of night. By the influence of eternal time, the innumerable living entities remain merged in that dissolution, and everything is silent.

PURPORT

This verse is an explanation of the night of Brahmā, which is the effect of the influence of time in touch with an insignificant portion of the modes of material nature in darkness. 

The dissolution of the three worlds is effected by the incarnation of darkness, Rudra, represented by the fire of eternal time which blazes over the three worlds. 

These three worlds are known as Bhūḥ, Bhuvaḥ and Svaḥ (Pātāla, Martya and Svarga). 

The innumerable living entities merge into that dissolution, which appears to be the dropping of the curtain of the scene of the Supreme Lord’s energy, and so everything becomes silent.

TEXT 29

When the night of Brahmā ensues, all the three worlds are out of sight, and the sun and the moon are without glare, just as in the due course of an ordinary night.

PURPORT

It is understood that the glare of the sun and moon disappear from the sphere of the three worlds, but the sun and the moon themselves do not vanish. 

They appear in the remaining portion of the universe, which is beyond the sphere of the three worlds. The portion in dissolution remains without sunrays or moonglow. It all remains dark and full of water, and there are indefatigable winds, as explained in the following verses.

TEXT 30

The devastation takes place due to the fire emanating from the mouth of Saṅkarṣaṇa, and thus great sages like Bhṛgu and other inhabitants of Maharloka transport themselves to Janaloka, being distressed by the warmth of the blazing fire which rages through the three worlds below.

TEXT 31

At the beginning of the devastation all the seas overflow, and hurricane winds blow very violently. Thus the waves of the seas become ferocious, and in no time at all the three worlds are full of water.

PURPORT

It is said that the blazing fire from the mouth of Saṅkarṣaṇa rages for one hundred years of the demigods, or 36,000 human years. Then for another 36,000 years there are torrents of rain, accompanied by violent winds and waves, and the seas and oceans overflow. 

These reactions of worlds. People forget all these devastations of the worlds and think themselves happy in the material progress of civilization. This is called māyā, or “that which is not.”

TEXT 32

The Supreme Lord, the Personality of Godhead, lies down in the water on the seat of Ananta, with His eyes closed, and the inhabitants of the Janaloka planets offer their glorious prayers unto the Lord with folded hands.

PURPORT

We should not understand the sleeping condition of the Lord to be the same as our sleep. Here the word yoga-nidrā is specifically mentioned, which indicates that the Lord’s sleeping condition is also a manifestation of His internal potency. 

Whenever the word yoga is used it should be understood to refer to that which is transcendental. In the transcendental stage all activities are always present, and they are glorified by prayers of great sages like Bhṛgu.

TEXT 33

Thus the process of the exhaustion of the duration of life exists for every one of the living beings, including Lord Brahmā. One’s life endures for only one hundred years, in terms of the times in the different planets.

PURPORT

Every living being lives for one hundred years in terms of the times in different planets for different entities. These one hundred years of life are not equal in every case. The longest duration of one hundred years belongs to Brahmā, but although the life of Brahmā is very long, it expires in the course of time. 

Brahmā is also afraid of his death, and thus he performs devotional service to the Lord, just to release himself from the clutches of illusory energy. Animals, of course, have no sense of responsibility, but even humans, who have developed a sense of responsibility, while away their valuable time without engaging in devotional service to the Lord; they live merrily, unafraid of impending death. 

This is the madness of human society. The madman has no responsibility in life. Similarly, a human being who does not develop a sense of responsibility before he dies is no better than the madman who tries to enjoy material life very happily without concern for the future. 

It is necessary that every human being be responsible in preparing himself for the next life, even if he has a duration of life like that of Brahmā, the greatest of all living creatures within the universe.

TEXT 34

The one hundred years of Brahmā’s life are divided into two parts, the first half and the second half. The first half of the duration of Brahmā’s life is already over, and the second half is now current.

PURPORT

The duration of one hundred years in the life of Brahmā has already been discussed in many places in this work, and it is described in Bhagavad-gītā (8.17) also. Fifty years of the life of Brahmā are already over, and fifty years are yet to be completed; then, for Brahmā also, death is inevitable.

TEXT 35

In the beginning of the first half of Brahmā’s life, there was a millennium called Brāhma-kalpa, wherein Lord Brahmā appeared. The birth of the Vedas was simultaneous with Brahmā’s birth.

PURPORT

According to Padma Purāṇa (Prabhāsa-khaṇḍa), in thirty days of Brahmā many kalpas take place, such as the Varāha-kalpa and Pitṛ-kalpa. Thirty days make one month of Brahmā, beginning from the full moon to the disappearance of the moon. 

Twelve such months complete one year, and fifty years complete one parārdha, or one half the duration of the life of Brahmā. The Śveta-varāha appearance of the Lord is the first birthday of Brahmā. 

The birth date of Brahmā is in the month of March, according to Hindu astronomical calculation. This statement is reproduced from the explanation of Śrīla Viśvanātha Cakravartī Ṭhākura.

TEXT 36

The millennium which followed the first Brāhma millennium is known as the Pādma-kalpa because in that millennium the universal lotus flower grew out of the navel reservoir of water of the Personality of Godhead, Hari.

PURPORT

The millennium following the Brāhma-kalpa is known as the Pādma-kalpa because the universal lotus grows in that millennium. The Pādma-kalpa is also called the Pitṛ-kalpa in certain Purāṇas.

TEXT 37

O descendant of Bharata, the first millennium in the second half of the life of Brahmā is also known as the Vārāha millennium because the Personality of Godhead appeared in that millennium as the hog incarnation.

PURPORT

The different millenniums known as the Brāhma, Pādma and Vārāha kalpas appear a little puzzling for the layman. There are some scholars who think these kalpas to be one and the same. 

According to Śrīla Viśvanātha Cakravartī, the Brāhma-kalpa in the beginning of the first half appears to be the Pādma-kalpa. 

We can, however, simply abide by the text and understand that the present millennium is in the second half of the duration of the life of Brahmā.

TEXT 38

The duration of the two parts of Brahmā’s life, as above mentioned, is calculated to be equal to one nimeṣa [less than a second] for the Supreme Personality of Godhead, who is unchanging and unlimited and is the cause of all causes of the universe.

PURPORT

The great sage Maitreya has given a considerable description of the time of different dimensions, beginning from the atom up to the duration of the life of Brahmā. 

Now he attempts to give some idea of the time of the unlimited Personality of Godhead. 

He just gives a hint of His unlimited time by the standard of the life of Brahmā. The entire duration of the life of Brahmā is calculated to be less than a second of the Lord’s time, and it is explained in the Brahma-saṁhitā (5.48) as follows:

yasyaika-niśvasita-kālam athāvalambya

jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ

viṣṇur mahān sa iha yasya kalā-viśeṣo

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

“I worship Govinda, the Supreme Personality of Godhead, the cause of all causes, whose plenary portion is Mahā-Viṣṇu. All the heads of the innumerable universes [the Brahmās] live only by taking shelter of the time occupied by one of His breaths.” 

The impersonalists do not believe in the form of the Lord, and thus they would hardly believe in the Lord’s sleeping. Their idea is obtained by a poor fund of knowledge; they calculate everything in terms of man’s capacity. 

They think that the existence of the Supreme is just the opposite of active human existence; because the human being has senses, the Supreme must be without sense perception; because the human being has a form, the Supreme must be formless; and because the human being sleeps, the Supreme must not sleep. 

Śrīmad-Bhāgavatam, however, does not agree with such impersonalists. 

It is clearly stated herein that the Supreme Lord rests in yoga-nidrā, as previously discussed. And because He sleeps, naturally He must breathe, and the Brahma-saṁhitā confirms that within His breathing period innumerable Brahmās take birth and die.

There is complete agreement between Śrīmad-Bhāgavatam and the Brahma-saṁhitā. Eternal time is never lost along with the life of Brahmā. 

It continues, but it has no ability to control the Supreme Personality of Godhead because the Lord is the controller of time.

In the spiritual world there is undoubtedly time, but it has no control over activities. Time is unlimited, and the spiritual world is also unlimited, since everything there exists on the absolute plane.

TEXT 39

Eternal time is certainly the controller of different dimensions, from that of the atom up to the superdivisions of the duration of Brahmā’s life; but, nevertheless, it is controlled by the Supreme. Time can control only those who are body conscious, even up to the Satyaloka or the other higher planets of the universe.

TEXT 40

This phenomenal material world is expanded to a diameter of four billion miles, as a combination of eight material elements transformed into sixteen further categories, within and without, as follows.

PURPORT

As explained before, the entire material world is a display of sixteen diversities and eight material elements. The analytical studies of the material world are the subject matter of Sāṅkhya philosophy. 

The first sixteen diversities are the eleven senses and five sense objects, and the eight elements are the gross and subtle matter, namely earth, water, fire, air, sky, mind, intelligence and ego. All these combined together are distributed throughout the entire universe, which extends diametrically to four billion miles. 

Besides this universe of our experience, there are innumerable other universes. Some of them are bigger than the present one, and all of them are clustered together under similar material elements as described below.

TEXT 41

The layers or elements covering the universes are each ten times thicker than the one before, and all the universes clustered together appear like atoms in a huge combination.

PURPORT

The coverings of the universes are also constituted of the elements of earth, water, fire, air and ether, and each is ten times thicker than the one before. 

The first covering of the universe is earth, and it is ten times thicker than the universe itself. 

If the universe is four billion miles in size, then the size of the earthly covering of the universe is four billion times ten. 

The covering of water is ten times greater than the earthly covering, the covering of fire is ten times greater than the watery covering, the covering of air is ten times greater than that of the fire, the covering of ether is ten times greater still than that of air, and so on. 

The universe within the coverings of matter appears to be like an atom in comparison to the coverings, and the number of universes is unknown even to those who can estimate the coverings of the universes.

TEXT 42

The Supreme Personality of Godhead, Śrī Kṛṣṇa, is therefore said to be the original cause of all causes. Thus the spiritual abode of Viṣṇu is eternal without a doubt, and it is also the abode of Mahā-Viṣṇu, the origin of all manifestations.

PURPORT

Lord Mahā-Viṣṇu, who is resting in yoga-nidrā on the Causal Ocean and creating innumerable universes by His breathing process, only temporarily appears in the mahat-tattva for the temporary manifestation of the material worlds. 

He is a plenary portion of Lord Śrī Kṛṣṇa, and thus although He is nondifferent from Lord Kṛṣṇa, His formal appearance in the material world as an incarnation is temporary. 

The original form of the Personality of Godhead is actually the svarūpa, or real form, and He eternally resides in the Vaikuṇṭha world (Viṣṇuloka). 

The word mahātmanaḥ is used here to indicate Mahā-Viṣṇu, and His real manifestation is Lord Kṛṣṇa, who is called parama, as confirmed in the Brahma-saṁhitā:

īśvaraḥ paramaḥ kṛṣṇaḥ

sac-cid-ānanda-vigrahaḥ

anādir ādir govindaḥ

sarva-kāraṇa-kāraṇam

[Bs. 5.1]

“The Supreme Lord is Kṛṣṇa, the original Personality of Godhead known as Govinda. His form is eternal, full of bliss and knowledge, and He is the original cause of all causes.”

Thus end the Bhaktivedanta purports of the Third Canto, Eleventh Chapter, of the Śrīmad-Bhāgavatam, entitled “Calculation of Time, From the Atom.”

Is the living entity (jiva soul) present within the atom?

Morning Walk, April 4, 1975, Mayapur.

Tamala Krishna - "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 developed but they are there".

Jayadvaita - "Potential".

Srila Prabhupada - "Yes".

Tamala Krishna - "His question was sort of a dual question. At what time, or what? Just like at the time of disintegration of this body, does the living entity leave this material body when it 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".

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

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

Tamala Krishna - "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 Krishna - "Right".

Srila Prabhupada - "By nature’s law".

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

Srila Prabhupada - "Eh?"

Tamala Krishna - "When I leave this body, the body is"

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

Tamala Krishna - "Yes".

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

Tamala Krishna - "Yes, it remains."

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

Tamala Krishna - "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 Krishna - "No, but 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 Krishna - "Yes".

Srila Prabhupada - "And when God is there, the living entity is also there. 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". (Morning Walk, April 4, 1975, Mayapur)

"When Krsna wants to be attracted by a woman, He has to create such a woman from His own energy. That woman is Srimati Rādhārāṇī". (Srimad Bhagavatam Canto 3, Chapter 31, Text 38 - Purport)

Krsna divided Himself into "two" so He could experience loving exchanges with a women. 

For even Krsna, understanding love with a women can never be understood by Krsna on His own, there MUST be "two" and those two are Srimati Radharani and Krsna.

Therefore when Krsna wanted to experience loving emotions and affection with a women He divided Himself into "two" just so He could experience loving exchanges.

Those two are the Divine couple Srimati Radharani and Krsna.

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" (Srimad Bhagavatam Canto 3 Chapter 31 text 38, Purport)

Sri Krsna - "Among the gopīs, You, Śrīmatī Rādhārāṇī, are the chief. Therefore You are the very life of My life and center of all Vṛndāvana’s activities".

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

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". (Caitanya Caritamrita Adi 4.56, Translation and Purport)

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 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?"

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, and united, Caitanya Mahāprabhu. 

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

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

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

These are the conclusion -

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

Rādhārāṇī is the chief gopī and all Her young girl friends, they are also gopīs. (Lecture on SB 2.1.1-5 -- Melbourne, June 26, 1974)

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

Srila Prabhupada - "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 portion of Śrī Kṛṣṇa’s internal potency has manifested the all-attractive form of Śrī Kṛṣṇa, and the same internal potency, in the hlādinī feature, has presented Śrīmatī Rādhārāṇī, who is the attraction for the all-attractive. No one can match Śrīmatī Rādhārāṇī in the transcendental pastimes of Śrī Kṛṣṇa". (Caitanya Caritamrta Adi 4.71, Translation and Purport)

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

"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".(Caitanya Caritamrita Adi 4.82, Translation)

"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". (Caitanya Caritamrta Adi 4.83, Translation)

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

"Śrī Rādhā is the full power, and Lord Kṛṣṇa is the possessor of full power. The two are not different, as evidenced by the revealed scriptures. The attitude of Śrīmatī Rādhārāṇī is the highest perfection of conjugal love". (Caitanya Caritamrta Adi 4.96, Translation)

Srila Prabhupada -"Caitanya’s heart was full of the feelings of Śrīmatī Rādhārāṇī, and His appearance resembled Hers. Svarūpa Dāmodara has explained His attitude as rādhā-bhāva-mūrti, the attitude of Rādhārāṇī. One who engages in sense gratification on the material platform can hardly understand rādhā-bhāva, but one who is freed from the demands of sense gratification can understand it. Rādhā-bhāva must be understood from the Gosvāmīs, those who are actually controllers of the senses.

From such authorized sources it is to be known that the attitude of Śrīmatī Rādhārāṇī is the highest perfection of conjugal love, which is the highest of the five transcendental mellows, and it is the complete perfection of love of Kṛṣṇa". (Caitanya Caritamrta Adi 4.106, Purport)

Srila Prabhupada - "Viṣaya and āśraya are two very significant words relating to the reciprocation between Kṛṣṇa and His devotee.

The devotee is called the āśraya, and his beloved, Kṛṣṇa, is the viṣaya.

Different ingredients are involved in the exchange of love between the āśraya and viṣaya, which are known as vibhāva, anubhāva, sāttvika and vyabhicārī.

Vibhāva is divided into the two categories ālambana and uddīpana. Ālambana may be further divided into āśraya and viṣaya. 

In the loving affairs of Rādhā and Kṛṣṇa, Rādhārāṇī is the āśraya feature and Kṛṣṇa the viṣaya.

The transcendental consciousness of the Lord tells Him, “I am Kṛṣṇa, and I experience pleasure as the viṣaya. The pleasure enjoyed by Rādhārāṇī, the āśraya, is many times greater than the pleasure I feel.”

Therefore, to feel the pleasure of the āśraya category, Lord Kṛṣṇa appeared as Śrī Caitanya Mahāprabhu". (Caitanya Caritamrta Adi 4.135, 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. Among all the gopīs, Śrīmatī Rādhārāṇī is the most exalted. She is the most beautiful, the most qualified and, above all, the greatest lover of Kṛṣṇa". (Caitanya Caritamrta Adi 4.214, Translation and Purport)

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

Srila Prabhupada -  "Distinguishing between pure devotees and internal or confidential devotees, Śrī Rūpa Gosvāmī, in his book Upadeśāmṛta, traces the following gradual process of development.

Out of many thousands of karmīs, one is better when he is situated in perfect Vedic knowledge. 

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

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

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

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

"That supreme ecstasy of Śrīmatī Rādhārāṇī is the essence of spiritual life. Her only business is to fulfill all the desires of Kṛṣṇa". (Caitanya Caritamrta Madhya 8.164, Translation)

"Śrīmatī Rādhārāṇī is the topmost spiritual gem, and the other gopīs—Lalitā, Viśākhā and so on-are expansions of Her spiritual body". (Caitanya Caritamrta Madhya 8.165, Translation)

Srila Prabhupada - "In his Amṛta pravāha bhāṣya, Śrīla Bhaktivinoda Ṭhākura states -

“Śrīmatī Rādhārāṇī is the creeper of love of Godhead, and the gopīs are exactly like twigs, flowers and leaves, when water is sprinkled on the creeper, the twigs, flowers and leaves indirectly receive all the benefits of the creeper itself, but water sprinkled directly on the twigs, leaves and flowers is not as effective as water sprinkled on the creeper’s root.

The gopīs are not as pleased when they directly mix with Kṛṣṇa as when they serve to unite Śrīmatī Rādhārāṇī with Kṛṣṇa. Their transcendental pleasure lies in uniting Them.” 

Of all the gopīs, Śrīmatī Rādhārāṇī is the topmost". (Caitanya Caritamrta Madhya 8.210, Purport)

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

na tathā me priyatamo brahmā rudraś ca pārthiva na ca lakṣmīr na cātmā ca yathā gopī-jano mama

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

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

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

Sri Caitanya Mahāprabhu - “I have now converted My body and mind into the ecstasy of Śrīmatī Rādhārāṇī; thus I am tasting My own personal sweetness in that form.” (Caitanya Caritamrta Madhya 8.288, Translation)

Srila Prabhupāda - "Gaurasundara above informed Śrī Rāmānanda Rāya -

“My dear Rāmānanda Rāya, you were actually seeing a separate person with a fair-complexioned body. Actually I am not fair. Being Śrī Kṛṣṇa, the son of Nanda Mahārāja, I am blackish, but when I come in touch with Śrīmatī Rādhārāṇī I become fair-complexioned externally. 

Śrīmatī Rādhārāṇī does not touch the body of anyone but Kṛṣṇa. I taste My own transcendental features by accepting the complexion of Śrīmatī Rādhārāṇī. Without Rādhārāṇī, one cannot taste the transcendental pleasure of Kṛṣṇa’s conjugal love.”

In this regard, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments on the prākṛta-sahajiyā-sampradāya, which considers Kṛṣṇa and Lord Caitanya to possess different bodies.

They misinterpret the words gaura aṅga nahe mora in text 287. From that verse and the present verse we can understand that Lord Caitanya Mahāprabhu is nondifferent from Kṛṣṇa.

Both are the same Supreme Personality of Godhead. In the form of Kṛṣṇa, the Lord enjoys spiritual bliss and remains the shelter of all devotees, viṣaya-vigraha. And in His Gaurāṅga feature Kṛṣṇa tastes separation from Kṛṣṇa in the ecstasy of Śrīmatī Rādhārāṇī. This ecstatic form is Śrī Kṛṣṇa Caitanya. Śrī Kṛṣṇa is always the transcendental reservoir of all pleasure, and He is technically called dhīra-lalita.

Śrīmatī Rādhārāṇī is the embodiment of spiritual energy, personified as ecstatic love for Kṛṣṇa; therefore only Kṛṣṇa can touch Her.

The dhīra-lalita aspect is not seen in any other form of the Lord, including Viṣṇu and Nārāyaṇa. Śrīmatī Rādhārāṇī is therefore known as Govinda-nandinī and Govinda-mohinī, for She is the only source of transcendental pleasure for Śrī Kṛṣṇa and the only person who can enchant His mind". (Caitanya Caritamrta Madhya 8.288, Translation and Purport)

“My dearest Śrīmatī Rādhārāṇī, please hear Me. I am speaking the truth. I cry day and night simply upon remembering all you inhabitants of Vṛndāvana. No one knows how unhappy this makes Me.” 

Srila Prabhupada - "It is said:

vṛndāvanaṁ parityajya padam ekaṁ na gacchati.

In one sense, Kṛṣṇa, the original Personality of Godhead (īśvaraḥ paramaḥ kṛṣṇaḥ sac cid ānanda vigrahaḥ [Bs. 5.1]), does not even take one step away from Vṛndāvana. However, in order to take care of various duties, Kṛṣṇa had to leave Vṛndāvana. He had to go to Mathurā to kill Kaṁsa, and then He was taken by His father to Dvārakā, where He was busy with state affairs and disturbances created by demons. 

Kṛṣṇa was away from Vṛndāvana, and He was not at all happy, as He plainly disclosed to Śrīmatī Rādhārāṇī. She is the dearmost life and soul of Śrī Kṛṣṇa, and He expressed His mind to Her as follows". (Caitanya Caritamrta Madhya 13.149, Translation and Purport)

Śrī Kṛṣṇa continued - “All the inhabitants of Vṛndāvana-dhāma—My mother, father, cowherd boyfriends and everything else—are like My life and soul. And among all the inhabitants of Vṛndāvana, the gopīs are My very life and soul. And among the gopīs, You, Śrīmatī Rādhārāṇī, are the chief. Therefore You are the very life of My life. Śrīmatī Rādhārāṇī is the center of all Vṛndāvana’s activities. In Vṛndāvana, Kṛṣṇa is the instrument of Śrīmatī Rādhārāṇī; therefore all the inhabitants of Vṛndāvana still chant “Jaya Rādhe!”  (Caitanya Caritamrta Madhya 13.150, Translation)

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

"Of all the gopīs, Śrīmatī Rādhārāṇī is the chief. She is a jewel mine of ecstatic love and the source of all purified transcendental conjugal mellows". (Caitanya Caritamrta Madhya 14.160, Translation)

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

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

"The transcendental goddess Śrīmatī Rādhārāṇī is the direct counterpart of Lord Śrī Kṛṣṇa. She is the central figure for all the goddesses of fortune. She possesses all the attraction to attract the all-attractive Personality of Godhead. She is the primeval internal potency of the Lord". (Caitanya Caritamrta Madhya 23.68, Translation)

"Śrīmatī Rādhārāṇī is the Ganges in which the elephant of My mind enjoys pastimes. She is the shining of the full autumn moon for the cakora birds of My eyes. 

She is the dazzling ornament, the bright and beautiful arrangement of stars, on the border of the sky of My chest. Now today I have gained Śrīmatī Rādhārāṇī because of the highly elevated state of My mind". (Caitanya Caritamrita Antya 1.191, Translation)

Srila Prabhupada - "Kṛṣṇa and Rādhārāṇī are both transcendentally qualified, and both of Them attract one another. Yet in that transcendental attraction, Rādhārāṇī is greater than Kṛṣṇa, for the attractiveness of Rādhārāṇī is the transcendental taste in conjugal love. Similarly, there are transcendental tastes in servitude, friendship and other relationships with Kṛṣṇa. Rādhārāṇī is the only gopī who is dearer to Kṛṣṇa than all the other gopīs". (Teachings of Lord Caitanya, Chapter 14, Purport)

Srila Prabhupada - "Lord Caitanya exhibited the mode of Śrīmatī Rādhārāṇī when She was contacted from Dvārakā by Śrī Kṛṣṇa. Such transcendental love is not possible for any common man; therefore one should not imitate the highest perfectional stage exhibited by Caitanya Mahāprabhu. 

If, however, one desires to be in that association, he may follow in the footsteps of the gopīs. In the Padma Purāṇa it is stated that just as Rādhārāṇī is dear to Kṛṣṇa, similarly the kuṇḍa known as Rādhākuṇḍa is also very dear to Him. Rādhārāṇī is the only gopī who is dearer to Kṛṣṇa than all the other gopīs. 

In Śrīmad-Bhāgavatam (10.30.28) it is also stated that Rādhārāṇī and the gopīs render the highest perfectional loving service to the Lord and that the Lord is so pleased with them that He does not wish to leave the company of Śrīmatī Rādhārāṇī". (Teachings of Lord Caitanya, Chapter 30)

Srila Prabhupada - "As Kṛṣṇa is the highest emblem of spiritual perfection, so Rādhārāṇī is the highest emblem of that spiritual pleasure potency by which Kṛṣṇa is satisfied. 

Since Kṛṣṇa is unlimited, in order to satisfy Him Rādhārāṇī is also unlimited. Kṛṣṇa is satisfied just by seeing Rādhārāṇī, but Rādhārāṇī expands Herself in such a way that Kṛṣṇa desires to enjoy Her more. 

Because Kṛṣṇa was unable to estimate the pleasure potency of Rādhārāṇī, He decided to accept the role of Rādhārāṇī, and that combination is Śrī Caitanya Mahāprabhu". (Teachings of Lord Caitanya, Chapter 31)

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

When a creeper embraces a tree, the leaves and flowers as well as the creeper automatically embrace it. Govinda-līlāmṛta (10.16) confirms that Rādhārāṇī is the expansion of the pleasure potency of Kṛṣṇa and is compared with a creeper, and Her associates, the damsels of Vraja, are compared to the flowers and leaves of that creeper. 

When Rādhārāṇī and Kṛṣṇa enjoy Themselves, the damsels of Vraja relish the pleasure more than Rādhārāṇī Herself". (Teachings of Lord Caitanya, Chapter 31)

Srila Prabhupada - "The fact is that both Kṛṣṇa and Lord Caitanya are the original Personality of Godhead. No one should try to eliminate Lord Caitanya from Śrī Kṛṣṇa. 

In His form of Śrī Kṛṣṇa, He is the supreme enjoyer, and in His form of Lord Caitanya, He is the supreme enjoyed. No one can be more superexcellently attractive than Śrī Kṛṣṇa, and but for Śrī Kṛṣṇa, no one can enjoy the supreme form of devotion, Śrīmatī Rādhārāṇī. But for Śrī Kṛṣṇa, all Viṣṇu forms are lacking this ability. 

This is explained in the description of Govinda in Caitanya-caritāmṛta. There it is said that Śrīmatī Rādhārāṇī is the only personality who can infuse Śrī Kṛṣṇa with transcendental pleasure. Thus Śrīmatī Rādhārāṇī is the chief damsel of Vraja in love with Govinda, the Supreme Personality of Godhead, Śrī Kṛṣṇa". (Teachings of Lord Caitanya, Chapter 32)

Srila Prabhupada - "In the Gīta-govinda, by Jayadeva Gosvāmī, one gopī tells her friend -

"Kṛṣṇa is the reservoir of all pleasure within this universe. His body is as soft as the lotus flower. And His free behavior with the gopīs, which appears exactly like a young boy's attraction to a young girl, is a subject matter of transcendental conjugal love." 

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

"Let me offer my respectful obeisances to all the young cowherd girls, whose bodily features are so attractive. Simply by their beautiful attractive features they are worshiping the Supreme Personality of Godhead, Kṛṣṇa." 

Out of all the young gopīs, Śrīmatī Rādhārāṇī is the most prominent". (Nectar of Devotion 44)

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

Among the gopīs, Śrīmatī Rādhārāṇī is the most dear to Kṛṣṇa. Her kuṇḍa [lake] is as profoundly dear to Lord Kṛṣṇa as this most beloved of the gopīs. 

Who, then, will not reside at Rādhā-kuṇḍa and, in a spiritual body surcharged with ecstatic devotional feelings [aprākṛtabhāva], render loving service to the divine couple Śrī Śrī Rādhā-Govinda, who perform Their aṣṭakālīya-līlā, Their eternal eightfold daily pastimes. 

Indeed, those who execute devotional service on the banks of Rādhā-kuṇḍa are the most fortunate people in the universe.

Śrīmatī Rādhārāṇī is the most exalted devotee of Kṛṣṇa". (Nectar of Instruction 10, Translation)

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

This means that in one sense they were never actually separated from Kṛṣṇa. There is no difference between thinking of Kṛṣṇa and associating with Him. Rather, vipralambha-sevā, thinking of Kṛṣṇa in separation, as Śrī Caitanya Mahāprabhu did, is far better than serving Kṛṣṇa directly. 

Thus of all the devotees who have developed unalloyed devotional love for Kṛṣṇa, the gopīs are most exalted, and out of all these exalted gopīs, Śrīmatī Rādhārāṇī is the highest. No one can excel the devotional service of Śrīmatī Rādhārāṇī. 

Indeed, even Kṛṣṇa cannot understand the attitude of Śrīmatī Rādhārāṇī; therefore He took Her position and appeared as Śrī Caitanya Mahāprabhu, just to understand Her transcendental feelings. 

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

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

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

Why is Rādhā-kuṇḍa so exalted? 

The lake is so exalted because it belongs to Śrīmatī Rādhārāṇī, who is the most beloved object of Śrī Kṛṣṇa. Among all the gopīs, She is the most beloved. Similarly, Her lake, Śrī Rādhā-kuṇḍa, is also described by great sages as the lake that is as dear to Kṛṣṇa as Rādhā Herself. 

Indeed, Kṛṣṇa's love for Rādhā-kuṇḍa and Śrīmatī Rādhārāṇī is the same in all respects. Rādhā-kuṇḍa is very rarely attained, even by great personalities fully engaged in devotional service, not to speak of ordinary devotees who are only engaged in the practice of vaidhī bhakti". (Nectar of Instruction 11, Translation and Purport)

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

Srila Prabhupada - "We understand from the Brahma-saṁhitā and Skanda Purāṇa that Kṛṣṇa is always surrounded by many thousands of goddesses of fortune. 

The gopīs are all goddesses of fortune, and Kṛṣṇa took them hand in hand on the bank of the Yamunā. It is said in the Skanda Purāṇa that out of many thousands of gopīs, 16,000 are prominent, out of those 16,000, 108 are especially prominent.

Out of these 108 gopīs, eight gopīs are still more prominent, out of those eight gopīs, Rādhārāṇī and Candrāvalī are even more prominent, and out of these two gopīs, Rādhārāṇī is the most prominent". (Krsna Book 32)

Srila Prabhupada - "So Kṛṣṇa left Vṛndāvana. All the gopīs, they passed their days simply crying for Kṛṣṇa, but never condemned Kṛṣṇa. 

Whenever somebody came... Kṛṣṇa also was thinking of them because gopīs are the greatest devotees, topmost devotees. 

There is no comparison with the devotion of the gopīs. Therefore Kṛṣṇa was always obliged to them. Kṛṣṇa said to the gopīs that "You have to be satisfied with your own business. 

I cannot return you anything for your love." Kṛṣṇa, the Supreme, the all-powerful, He was unable to repay the debts for the gopīs. 

Caitanya Mahāprabhu said, ramyā kācid upāsanā vraja-vadhu-vargeṇa yā kalpitā. There is no more better worship than what was conceived by the gopīs. 

So gopīs are the topmost devotees. And amongst the gopīs, Śrīmatī Rādhārāṇī is the topmost. Therefore Śrīmatī Rādhārāṇī is greater than Kṛṣṇa". (Lecture on BG 2.3 -- London, August 4, 1973)

Guest - "We are 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...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 the philosophy. 

One and different simultaneously. Acintya-bhedābheda. Caitanya Mahāprabhu's philosophy is inconceivable simultaneously one and different. 

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

Just like 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 on BG 4.5 -- Montreal, June 10, 1968)

This Rādhārāṇī is the source of spiritual inspiration.

Srila Prabhupada - "So today is Śrīmatī Rādhārāṇī's birthday, Rādhāṣṭamī. So we called you for meeting. This Rādhārāṇī, about some, Rādhārāṇī... Because this Rādhārāṇī is the source of spiritual inspiration. Source of spiritual inspiration.

Apareyam itas tu viddhi me prakṛtiṁ parām, jīva-bhūtāṁ mahā-bāho... Prakṛtiṁ parām [Bg. 7.5].

 The aparā-prakṛti is this material world, bhūmir āpo 'nalo vāyuḥ [Bg. 7.4].

And there is another prakṛti, parā-prakṛti. That is also mentioned here: mad-bhāvam. Mad-bhāvam means the nature in which Kṛṣṇa is there. 

In this material nature, although Kṛṣṇa is there, but we do not understand. We cannot see Kṛṣṇa. That is material, forgetfulness of Kṛṣṇa. But when you remember Kṛṣṇa even in this material world, then it becomes spiritual.

So we shall pray to Rādhārāṇī... What is Rādhārāṇī? Rādhārāṇī is the pleasure potency of Kṛṣṇa". (Lecture on BG 4.10 -- Calcutta, September 23, 1974)

Srila Prabhupada - "If, if we remain just like cats and dogs, eat, sleep and have sex life, beget children and die someday, this is cats' and dogs' life. 

This is not human life. Human life is different. Man-mayā mām upāśritāḥ. Jñāna-tapasā pūtā. To become purified by knowledge and tapasya. Tapo divyaṁ yena śuddhyet sattvam [SB 5.5.1]

That is the statement of Ṛṣabhadeva. Everywhere. We have to purify our existence, and get out of this repetition of birth and death. That is success of life". (Lecture on BG 4.10 -- Calcutta, September 23, 1974)

So we shall pray to Rādhārāṇī. What is Rādhārāṇī? Rādhārāṇī is the pleasure potency of Kṛṣṇa. 

Parāsya śaktir vividhaiva śrūyate [Cc. Madhya 13.65, purport]. 

The Supreme Lord has many potencies. Na tasya kāryam karaṇaṁ ca vidyate. 

Therefore He has nothing to do. He has got so many potencies. Just like big man, a rich man. He's sitting. But his energies, his potencies, are working. Big, big factory. 

And he knows everything. Similarly, parāsya śaktir vividhaiva śrūyate. He has got many multi-potencies. One of them is this pleasure potency". (Lecture on BG 4.10 -- Calcutta, September 23, 1974)

Srila Prabhupada - "So our business is that we have to take shelter. Instead of taking shelter of the external energy... That is also Kṛṣṇa. 

There is no doubt. Kṛṣṇa, Kṛṣṇa's energy: nondifferent. But that is not very beneficial to us. 

We have to take shelter of the internal energy. Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ [Bg. 9.13]. 

Daivīṁ prakṛtim means internal energy. And Śrīmatī Rādhārāṇī is the, mean, the symbol of internal energy. 

Therefore we take shelter of Śrīmatī Rādhārāṇī in Vṛndāvana, and that is our perfection of life. Then it will be easier to associate with Kṛṣṇa very easily. That should be our motto". (Lecture on BG 4.11 -- Vrndavana, August 3, 1974)

Srila Prabhupada - "Yaṁ śyāmasundaram. Kṛṣṇa's another name is Śyāmasundara. He's blackish, but very beautiful. 

Generally, we don't like to see blackish people. But Kṛṣṇa is so nice. Although He's blackish, He's kandarpa-koṭi-kamanīya.

Barhāvataṁsam asitāmbuda-sundarāṅgam. These are described in the Vedic literature. 

Although He's blackish, He is more beautiful than millions of millions of cupids. Kandarpa-koṭi-kamanīya. So Kṛṣṇa is so beautiful. That is His Godliness. 

Kṛṣṇa is the most beautiful, Rādhārāṇī is the most beautiful. Couple, young couple. 

Our object of worship when we see how nice Rādhārāṇī, how nice Kṛṣṇa, beauty. Yes". (Lecture on BG 13.19 -- Bombay, October 13, 1973)

Srila Prabhupada - "Just like Kṛṣṇa's another name is Madana-mohana. Madana means Cupid. Cupid enchants everyone. Cupid. And Kṛṣṇa enchants Cupid. 

Therefore His name is Madana-mohana. He's so beautiful that even Cupid is enchanted by Him. But again on the other side, Kṛṣṇa, although He's so beautiful that He enchants the Cupid, still He is enchanted by Śrīmatī Rādhārāṇī. 

Therefore Śrīmatī Rādhārāṇī's name is Madana-mohana-mohinī. Kṛṣṇa is the enchanter of the Cupid, and Rādhārāṇī is the enchanter of that enchanter. 

So these are very high-grade spiritual understanding in Kṛṣṇa consciousness. 

It is not fiction or imagination, concoction. They are facts. They are facts. And every devotee can have such privileges if he is actually advanced". (Lecture on SB 1.8.31 -- Los Angeles, April 23, 1973)

Srila Prabhupada - "So Kṛṣṇa expands. Ekaṁ bahu syām. Expands. Ānanda-cinmaya-rasa-pratibhāvitābhis tābhir ya eva nija-rūpatayā kalābhiḥ [Bs. 5.37]. 

Kṛṣṇa expands His energy, ānanda-cinmaya-rasa. Rasa, humor, mellows, to enjoy, He expands Himself. 

Just like Śrī Svarūpa Dāmodara Gosvāmī has given us the definition, Rādhā-Kṛṣṇa and Śrī Caitanya Mahāprabhu.

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

caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caikyam āptaṁ

rādhā-bhāva-dyuti-suvalitaṁ naumi kṛṣṇa-svarūpam [Cc. Ādi 1.5]

Rādhā and Kṛṣṇa, the same Absolute, but Rādhārāṇī is the expansion of the pleasure potency of Kṛṣṇa. 

We have got potency as Kṛṣṇa has got. Parāsya śaktir vividhaiva śrūyate [Cc. Madhya 13.65, purport]. 

This is the Vedic injunction. Parā, they say. Absolute Truth has many potencies, innumerable, vividhaiva śrūyate. 

One of the potencies is the pleasure potency. Just like we want some pleasure. Pleasure is the constitutional position of spirit soul, or the Absolute Truth. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). 

God and we, being of the same quality, we are by nature always joyful. So our joyfulness is checked when we are in material condition. 

Therefore there is struggle. We are hankering after, to revive that joyfulness, but this contamination of material energy, sattva-guṇa, rajo-guṇa, tamo-guṇa, they are checking, obstacles.

Just like Rādhārāṇī and the gopīs. They are on the same status, but the gopīs know that "Rādhārāṇī is the better worshiper than us." (Lecture on SB 1.10.7 -- Mayapura, June 22, 1973)

Srila Prabhupada - "Just like in the material world, everyone is envious. If I become richer than you, then you become envious, that 

"Oh, how this man has become richer? We are in the same business." 

So this is material. There is no appreciation. But in the Vaikuṇṭha world there is comparative devotional service. 

Just like Rādhārāṇī and the gopīs. They are on the same status, but the gopīs know that "Rādhārāṇī is the better worshiper than us."

Therefore their only business is how to take Rādhārāṇī and join with Kṛṣṇa. This is Vaikuṇṭha understanding. They are not envious that "Kṛṣṇa loves Rādhārāṇī so much," and they are envious. No, no, not at all. They want it that "Kṛṣṇa loves Rādhārāṇī so much, and Rādhārāṇī loves..." 

They simply try to join Them. And they are happy, "Oh, Kṛṣṇa and Rādhārāṇī is now joined together." That is their happiness. 

This is Vaikuṇṭha appreciation.

If everything is Kṛṣṇa and Rādhārāṇī is not Kṛṣṇa, what is that? Kṛṣṇa. He (She) is Kṛṣṇa. She is the Kṛṣṇa's pleasure potency". (Lecture on SB 2.1.1 -- Delhi, November 4, 1973)

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 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?"

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, and united, Caitanya Mahāprabhu. 

Śrī-kṛṣṇa-caitanya rādhā-kṛṣṇa nahe anya. Anya means another. So Śrī Kṛṣṇa Caitanya is combination of Rādhā and Kṛṣṇa. 

And when they are divided into two, that is Rādhā and Kṛṣṇa. 

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

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

Rādhārāṇī is the chief gopī and all Her young girl friends, they are also gopīs. (Lecture on SB 2.1.1-5 -- Melbourne, June 26, 1974)

Pradyumna - "The goddess of fortune in her transcendental form is engaged in the loving service of the Lord's lotus feet, and being moved by the black bees, followers of spring, she is not only engaged in variegated pleasure-service to the Lord, along with her constant companions, but also she is engaged in singing the glories of the Lord's activities." [SB 2.9.14] 

Srila Prabhupāda - "So this is not impersonal, the actual description of the spiritual world, all personal varieties.

There are the bees, there are goddess of fortune, and followed by her associate, and there is service and so many things, all opulences, śrī. Śrīr yasya. Aiśvaryasya ṣriyaḥ yaśasaḥ. 

The definition of the Lord is given that He's full of beauties. In the Brahma-saṁhitā also, Lakṣmī. And not only one, all of them are lakṣmīs. 

The associates of Lakṣmī, the maidservants of Lakṣmī, they are also lakṣmīs. They are not ordinary women, just like Rādhārāṇī is the chief gopī and all Her young girl friends, they are also gopīs. 

They are of the same category. Ānanda-cinmaya-rasa-pratibhāvitābhiḥ [Bs. 5.37]. They are all expansion of Kṛṣṇa, pleasure potency. 

So this is the information of the Vaikuṇṭhaloka or Goloka Vṛndāvana". (Lecture on SB 2.9.14 -- Melbourne, April 13, 1972)*^^.