The five sons of Draupadi and the Pandava brothers, killed by Ashwathama as they slept.

The five sons of Draupadi and each of the Pandava brothers, killed by Ashwathama while they slept.

In the Mahabharata, the Upapandavas are the five sons born to Draupadi from the each of the Pandava brothers. 

They fought valiantly in the war between Pandavas and Kauravas from the side of their fathers.

However, as pay back for what their fathers, the five Pandavas did, they were ambushed while sleeping at night and killed by Ashwathama.

He did this out of rage after the death of his friend Duryodhana and father Dronacharya. 

The five sleeping brothers were- 

1 - Prativindhya, 

2 - Satanika, 

3 - Sutasoma, 

4 - Srutasena, 

5 - Srutakarma.

1 - Prativindhya was the eldest (24 years old), he was the son of Draupadi and Yudhisthira. He was also the crown prince to the throne of Hastinapura. He is believed to be the incarnation of Chitraratha, who was a Gandharva. 

As a baby, Prativindhya was left in Ekachakrapura and he later battled his uncle Arjuna during Yudhisthira’s Rajasuya Yajna. 

It is said that his son Kalimshada succeeds Dhritarashtra as the king of Hastinapura, and marries a princess from Kuntibhoja’s family. Indraprastha is inherited by his sister’s son. 

During the battle of Kurukshetra, Prativindhya was 24 years old, and fought alongside his father and uncles.

2 - Satanika was the son of Draupadi and Nakula. He was the second of the Upapandavas. He was considered to be one of the avatars of Visvadevas, and was named after a famous king of the Kuru lineage. He along with his brother Prativindhya was appointed as one of the deputy commander-in-chiefs by Dhrishtadyumna. He killed an ally of the Kauravas, king Bhutakarma.

3 - The son of Darupadi and Bheema, Sutasoma was the third Upapandava. He was a brave and talented warrior, who almost killed Shakuni during one of the battles. He was the favourite of Arjuna, and was given a bow and horses for his chariot by Arjuna. 

4 - Srutasena was the son of Draupadi and Sahadeva and the fourth Upapandava. He had killed Shala, the younger brother of Bhurishravas, in one of the battles of Kurukshetra.

5 - Srutakarma was the youngest of the Upapandavas and the most pampered. He was the son of Draupadi and the great warrior Arjuna. 

He was very young at the time of the battle, but his young age and inexperience did not stop him from facing battled hardened warriors like Dushasana and Ashwathama in the war. It is said, that the horses of his chariot bore the colour of the kingfishers.

A very disheartened and broken Ashwathama sat under a large tree after the death of his friend Duryodhana and the defeat of the Kauravas on the last day of the war. 

He got the idea of attacking the Pandavas at night after seeing an owl attacking the crows which had attacked it in the day time. 

He saw this as a sign and started formulating plans for the death and downfall of the Pandavas, who were the reason behind his pain and suffering.

He gathered the last remaining warriors from the side of the Kauravas- Kritavarma and Kripacharya, and attacked the Pandava camp on the night of the last day of war, day 18. 

He killed many skilled and prominent warriors like Shikhandi and Dhristadyumna while they were sleeping. 

As Kritavarma and Kripacharya were positioned at the entrance of the camp, those who tried to flee the wrath of Ashwathama were hacked down by them.

He saw five figures sleeping in the dark and thought them to be the Pandavas, so he ended up killing them. But it turned out he knew they were the 5 sleeping Upapandavas, Prativindhya, Satanika, Sutasoma, Srutasena, Srutakarma and purposely killed them to outrage their fathers.   

Some versions of the Mahabharata say he purposefully killed the Upapandavas so that the Pandavas won’t be left with any heirs.

This led to Parikshit, the grandson of Arjuna and son of Abhimanyu to succeed Yudhisthira to the throne of Hastinapur. 

In another version of the Mahabharata, Parikshit was mentored and trained by Prativindhya, Shrutasoma, Sutasoma, and Satanika. In this version, it is said that Ashwathama killed the other children of the Pandavas, like Yudhisthira’s son through Shaivya, Bhima’s son by Jalandhara, Sarvaga, and Nirmitra, the son of Nakula by Karenumati.

The story of the Upapandavas does not end here. The most interesting aspect of their story begins long, long before the Pandavas or Kauravas were born, many years ago.

Markandeya was one of the greatest devotees of Lord Shiva. He was destined to die at the age of 16, but Lord Shiva was so pleased with his devotion that he stopped Yamaraj, the Lord of Death, from taking Markandeya with him. He also granted him the boon of immortality.

Markandeya is the author of Markandeya Purana, which has stories from the Mahabharata. 

The Purana is in the form of a dialogue between Jaimini, a student of sage Veda Vyasadeva, and four birds who were considered to be Dronacharya’s sons- Pingaksha, Sumukha, Vibodha and Suputra.

The birds tell the story of the Upapandavas, who had to die at a very young age EVEN though they had Lord Krishna’s protection.

There was a just and noble king in the Treta Yuga, called King Harishchandra. Once when he was on a hunt, he heard someone calling for help. He stopped the hunt immediately and rushed to the place from where the cries were coming.

Over there, he saw sage Vishwamitra deep in meditation, and realized that someone was trying to stop his penance by unfair means. The sage broke his meditation angrily and Harishchandra told him the whole story.

The sage was still angry at Harishchandra for disturbing him, so he asked him for alms. The king said he could have anything that he wanted. Vishwamitra asked for his kingdom and all his wealth. Having no attachment for worldly desires, the king readily agreed. Vishwamitra also asked him to leave the kingdom with his family.

The king did so, but had to face many hardships. His family was sold as slaves. The king worked for a man who worked at a funeral ground, and tended to dead bodies. 

His wife was sold to another family where she worked as a maid. Their son, Rohitashwa died after being bitten by a snake. 

The story ended with the king performing a yagna, which resulted in the king and queen attaining salvation and their son being brought back to life.

However, the sage was not happy with all this. Just when he was about the hit the king with his rod and destroy him, the people of the kingdom, who were filled with wrath, and the gods watching from heaven, who did not like Vishwamitra’s attitude, tried to stop him. 

Angrily, the five Vishwa Devas appeared over there and accused the sage of being inhuman for treating the king that way, and disrespected him.

The sage could not bear the insults and cursed the five Vishwa Devas. He picked up some water from his kamandalam and cursed the Devas to be born as humans. 

He also told them that they won’t have children or get a chance to get married. They will only be able to return to the heavens as celestial beings after their death.

Thus, these five Vishwa Devas were born as the five sons born to Draupadi from the each of the Pandava brothers.

Prativindhya, 

Sutasoma, 

Srutakarma, 

Satanika,

Srutasena.

They were eventually killed by Ashwathama because of the curse given by Vishwamitra, and they went back to the heavens as celestial beings and became the Vishwa Devas again, after their death.

So where is Ashwatthama now?

It is said that Ashwatthama is still alive today, but not as a result of being immortal but rather as being cursed by Krishna. 

Ashwathama at the end of the war promised Duryodhana that he would kill the Pandavas and, as said above, attacked the Pandava camp in the middle of the night, murdering the 5 sons of the Pandavas, borne by Draupadi.

The Pandavas, incensed by this act, chased him resulting in his fight with Arjuna. 

During the fight, Ashwatthama invoked the 'Brahmastra' against Arjuna and Arjuna in response invoked the "Pashupatastra" which is an irresistible and most destructive personal weapon of Shiva, Kali and Adi Para Shakti, which can be discharged by the mind, the eyes, words, or a bow.

Fearing the destruction of the world, the sages advised both to take back their weapons. 

While Arjuna could do so, Ashwathama could not and was given the option of choosing any single target to destroy. 

Out of spite, Ashwathama directed the weapon to the womb of Uttara, Arjuna's daughter-in-law. At this time, Uttara was carrying the unborn Parikshit, son of Abhimanyu, who upon birth would be the future heir to all the Pandava brothers. 

The Brahmastra weapon was successful in fatally burning the foetus, but Krishna revived the stillborn child and cursed Ashwatthama with leprosy and to roam the world for 3,000 years as an unloved castaway.

In another version, it is believed that he is cursed to remain alive till the end of the Kaliyuga. It is believed that Ashwatthama migrated to the land currently known as Arabian peninsula.

Now, if the above story is true, then Ashwatthama should be still alive and there has been proof (even though vague) that he indeed is.

A doctor in Madhya Pradesh claimed to have a tough patient with a septic forehead. 

After several applications of a fail-proof potion, the wound was still fresh and kept bleeding. Amazed at this, the doctor said that his wound seems ageless and cureless. 

He added, by saying, “I wonder, are you Ashwathama”, and laughed.

When he turned to apply the next doze, he found the patient seat empty. The patient just disappeared into thin air - the story it was claimed was true.

Some Yogis like Pilot Baba also claim that they have met Ashwatthama who was living among tribes at Himalayan Foothills. 

It is believed that Ashwatthama offers flowers to a Shivling each morning. 

Apart from this, according to locals a very tall man with noticeable dent in his forehead and in the middle of his forehead visits a restaurant owner once every year, somewhere on the foothills of the Himalayas.

However, even with all these stories, Ashwatthama sightings are very rare since he has the power to choose to be visible or remain invisible.^^

The eternal individual jiva-souls are known as the "marginal plane or potency," or marginal living entities.

This means they can choose to voluntarily interact with Kṛṣṇa with loving exchanges based on "free will" in the spiritual world, or choose to ignore Kṛṣṇa and enter the material world. 

The jiva-souls who choose to remain in the spiritual world, have one of five primary relationships with Krsna there.

Being "marginal" means the individual jiva-souls are influenced by either the spiritual energy, or the material energy.

Marginal therefore means the jiva-souls, who by nature are spiritual beings, are "in-between" the influence of the spiritual and material energy, with the added attribute of "free will."

All marginal living entities (individual jiva-souls) have their own exclusive unique relationship with Krsna, each are equally intimate in an exclusive relationship with Krsna (God) in His Kingdom in the spiritual world in an unlimited variety of pastimes.

In the spiritual world, all relationships with Krsna are "equally blissful to each other," just like one may like a carnation flower, while others may choose to like a rose flower.

Srila Prabhupada - “The individual jiva-soul's position in the spiritual world is always voluntary. Some devotees want to serve Krsna as flower; they become flower there. If I want that "As a flower I shall lie down at the lotus feet of Krsna," he becomes flower, voluntarily, and he can change his, from flower to human body. That is spiritual life. There is no restriction. If some devotee wants to serve Krsna as cow, he serves Krsna as cow, as calf, as flower, as plant, as water, as ground, field, or as father, as mother, as friend, as beloved, anything. It is inconceivable, yet a fact." (SB, Canto 6 Ch 1 text 1-4 Melb, Australia May 20, 1975)

The eternal individual jiva-souls are known as Krsna's “marginal energy,” the marginal energy (jiva-souls) means they are separated living entities who have no origin.

This means the jiva-souls are beginningless and endless and were never created by Krsna, even though their original infinite home is Goloka-Vrindavana. 

This clearly confirms the individual jiva-souls do not come from tatastha-sakti, the impersonal brahmajyoti or the Body of Maha-Visnu (all conditions outside the spiritual world the jiva-soul's fall too), simply because they have always existed.

The marginal potency or realm throughout the spiritual Sky ARE the individual jiva-souls!

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

The marginal realm or potency is NOT a place in the Cosmos, no, it is a word describing a categories of living entities known as the individual jiva-souls.

The marginal living entities or jiva-souls eternally exist throughout the entire Spiritual Sky and found everywhere.

Only when the individual jiva-souls fall from the spiritual world which is their natural home, do they enter the temporary material world of repeated birth and death which takes up 25% of the spiritual sky.

While in the temporary decaying material world, the individual fallen jiva-souls enter into 8 million 400 thousand temporary material bodily species of life and suffer repeated birth and death.

The marginal potency or marginal living entities are the eternal individual jiva-souls in the spiritual world, and covered by a temporary material bodily vessel in the material world.

Many misunderstand this fact due to nonsense impersonal teachings that deny the eternal individual spiritual nature of the jiva-souls.

Some gurus, sannyasis, scholars and devotees foolishly claim the eternal individual jiva-souls originate from a "clear sheet of consciousness that is growing and expanding because of new jiva-souls being created." 

This impersonal nonsense argument above must to destroyed while properly attempting to understand spiritual life.

There is no origin to Krsna's marginal energy (an unlimited number of individual jiva-souls), who have existed just as long as Krsna has existed as Bhagavad Gita As It Is confirms. 

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

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

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

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

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

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

All devotees (individual jīva-soul) are eternal unique persons as a spiritual bodily form, therefore there are no new jiva-souls being created because they have always existed meaning they are beginningless and endless.

Srila Prabhupada - "There is no new jiva-souls ever created, 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, so can how there can be new jiva-soul? Not possible." (Letter to Jagadisa dasa 9th July 1970) 

The marginal platform means the eternal individual jiva-souls or spirit souls are naturally individual persons in the spiritual world serving Krsna

The  are called "marginal living entities" because they can choose to be influenced by either the spiritual energy, or material energy eternally, explained by Srila 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 eternal individual 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)

Therefore, being “generated” from the marginal plane does not mean the jiva-souls “originated” from some so called place in the Brahmajyoti.

First of all, being "marginal" means having free will, or having the choice to be influenced by the spiritual energy (the jiva-souls nature position and full potential) or influenced by the material energy (unnatural conditioned state). As said above, the real meaning of "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 individual 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 BG, Ch 9 text 4 Melb, Australia April 23, 1976)

Bhagavad Gita As It Is explains the individual jiva-souls have existed for infinity. This means, just like Krsna, the jiva-souls are beginning less and endless and were never created.

Loving voluntary relationships with Krsna one number from one to five-

1 - Neutrality, 

2 - Servitude, 

3 - Friendship, 

4 - Parental affection, 

5 - And conjugal love.

A devotee has a relationship with Krsna the Supreme Personality of Godhead and cause of all causes, in five different ways-

1. One may be a devotee in a passive (inactive) state;

2. One may be a devotee in an active state;

3. One may be a devotee as a friend;

4. One may be a devotee as a parent;

5. One may be a devotee as a conjugal lover.''

Srila Prabhupada explains these five relationships in detail in the Book "Nectar of Devotion."

A "PASSIVE" relationship (number one in above list) with Krsna in the Vaikuntha planets and Goloka Vrindavana, is an almost "inactive" position the jiva-souls can CHOOSE according to their desires ("free will") such as-

A cloud in the sky,

The Sky 

A blade of grass, 

A tree,

A rock or stone,

A fence,

A chair or bench,

A flag pole or a flag

A roadway, 

A Chariot, etc

The point is, everything is alive with individual life in the Vaikuntha planets and Goloka-Vrindavana, unlike the mundane dead material energy in the material world.

This means everything from the shoes on your feet, to the clothes you wear, are all individual jiva-souls who have shape shifted as that form because they have chosen to play that particular role on the Vaikuntha planets and Goloka Vrindavana. This is called a "passive" relationship with Krsna.

Many jiva-souls choose to have that passive (inert, inactive or idle) relationship with Krsna but it is NEVER impersonal. 

This means they do not react visibly to something that might be expected of them, like outwardly manifesting emotions or feelings.

Like a blade of grass or a tree is only seen moving in the wind and outwardly showing no emotion or passion.

Even though "inwardly" the jiva-soul, as that blade of grass or tree, is ecstatically blissfully completely aware of Krsna’s personal presence, and Krsna is fully aware of those personalities as the the blade of grass, or as a tree, there for Krsna's pleasure.

Many jiva-souls are therefore passive living beings in Vaikuntha or Goloka Vrindavana that do not being involved in visible reactions or active participation.

They simply choose to exist for the pleasure of Krsna.

Everything is alive as individual personalities in Vaikuntha and Goloka-Vrindavana however, many jiva-souls are playing a passive inactive role in Krsna's Kingdom.

It is important NOT confuse a "passive relationships" in Vaikuntha or Goloka-Vrindavana with impersonal mundane "inactive nonsense oneness" of the Mayavadis.

The fact is, Krsna's abode is full of diversity where the jiva-souls can voluntarily express themselves in unlimited ways, engaging in an endless variety of pure devotional service for Krsna.

For example, from active service of being a Cow herd boy or cow, to inactive service like being a flag on top of a flag pole or being the flag pole. 

1 - Devotees in the mood of "neutrality" choose to witness and support Krsna’s pastimes by their presence as plants, animals, streams, and so on, as well as normally inanimate objects like houses—all of which are fully conscious and alive in Goloka Vrindavan.

2 - Devotees in the "service mood" choose to run errands for Krsna, pack His lunch, wash His clothes, and perform other acts of loving service for Him.

3 - Devotees in the "fraternal mood" choose to serve Krsna by being His friends. They are sometimes boastful, considering themselves equal to Krsna because they have no idea Krsna is the Supreme Personality of Godhead and cause of ALL causes, nor do they care. 

In Krsna's company the cow herd boys and girls enjoy games in the beautiful country forest settings of Vṛndāvana.

4 - Devotees who choose to be in the "parental mood", see themselves as Krsna’s provider and protector. Krsna behaves with them like a dependent child. His mother cuddles Him, carefully prepares His meals, and thinks only of His protection. His father sees that He has all the comforts of a normal home.

5 - Devotees who choose to be in the "conjugal" (of whom many are also Visnu-tattva and NOT just jiva-souls) position, or romantic, mood offer service as Krsna’s girlfriends, relating with Him in the intimacy of lover and beloved.

These relationships with Krsna are also based on reciprocation and loving exchanges too, even if the jiva souls manifest themselves as a cloud in the sky, a bench for Krsna to sit on, or a plate for Krsna to eat off.

Just like we enjoy relationships with our families and society, so does Krsna.

However, all of His relationships are eternal in Goloka-Vrindavana with their "svarūpa spiritual form, and completely free of material contamination.

Each of Krsna’s jiva-soul devotees interacts with Him by their "free will" in one of the above five primary relationships with Krsna  but can also change their rasa if they choose and be what ever they want to be serving Krsna. 

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 like rose flower.

Only small minority of jiva-souls are not granted their full potential of free will because they choose to leave the Spiritual Worlds and enter the mundane restricted material creation.

In the material creation the jīva-souls are conditioned by the kind of material bodily vessel they have possessed.

There are 8 million 400 thousand species of material life that the fallen jiva-souls can enter.

Free will therefore is restricted to those jiva-souls who have chosen to enter the mundane material creation.

In the material creation all species of life are forced to act under the modes of material nature which are eating, sleeping, mating and defending.

Therefore almost all jiva-souls (except for a rare few in the human form) have no "free will" in the bodily conditioned state. They only act under the instincts of eating, sleeping, mating and defending.

As said above, even in the rare human form of material life there is a very little free will.

The human form is also controlled by the karmic reactions to one's pious and impious actions, therefore piety can help one start their search for spiritual knowledge if they get a good birth, but is not always the case.

Free will in its "full potential" IS only experienced in Vaikuntha and Goloka Vrindavana (The Kingdoms of God) so that meaningful voluntary loving exchanges with Krsna always exists.

If the jiva-souls had no "free will" in the Spiritual World, then they are no better than dead stone Prabhupada tells us.

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

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

Hayagriva dasa⁰ - "A man may know better but still act wrongly."

Srila Prabhupada -"Yes, but that is "free will". He misuses his. Just like a thief, he knows that his stealing, it is bad, but still he does it. That is free will. He cannot check his greediness, so in spite of his knowing that he is doing wrong thing—he will be punished, he knows; he has seen another thief, he was punished, he was put into prison— everything he knows, but still he steals. Why? Misuse of free will. Unless there is misuse of free will, there is no question of free will." (Excerpt from: Discussions Srila Prabhupada about Rene Descartes philosophy)

Bali Mardana - "An example of free will is someone can choose Kṛṣṇa or turn away? Is that an example of free will?"

Srila Prabhupāda - "Yes, because if you accept Kṛṣṇa, then you must follow what Kṛṣṇa says. If you don't follow Kṛṣṇa, then what is the use of talking of Kṛṣṇa? If he accepts Kṛṣṇa, he must abide by the injunction of Kṛṣṇa."(Morning Walk, Jan 22, 1974, Hawaii)

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

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

The individual jiva-souls are independent separate living entities in the spiritual world who have their own unique personality and sense of self that is separate from Krsna's Personality, yet simultaneously dependent on Krsna as His eternal parts and parcels.

The reason why Krsna gives the jiva-souls their independence and "free will" is so they can voluntarily choose for themselves how to serve Him and contribute to the relationship in their own unique personal way.

This means the jiva-souls can always contribute their own unique offerings without any pressure or force from Krsna.

Real love or service can only exist when "free will" allows the jiva-souls to voluntarily participate in loving devotional exchanges and contribute to the relationship with Krsna and therefore expanding it.

Surrender to Krsna in the spiritual world does not mean giving up your free will and allowing Krsna to control your every actions, deeds, words and thoughts.

No, the jiva-souls in the spiritual world are NOT programmed mindless drones who only obey and never contribute to the relationship with Krsna in their own unique way by thinking for themselves the different ways to serve Krsna.

Only by having free will can genuine loving exchanges and reciprocation take place, and without free will the jiva-soul is no better than dead stone Prabhupada has warned us.

Krsna NEVER interferes with the "free will" of the jiva-souls because if He did and never allowed them to have their "freedom of expression" to make their own choices in the spiritual world, then that also would mean loving exchanges and voluntarily participation and reciprocating with Krsna would never exist.

If the jiva-souls are forced to worship Krsna or Visnu then that is NOT loving voluntary exchanges that personalism is bases on, it is lovess cold impersonalism.

This "impersonal" version of Krsna's abode in Goloka-Vrindavana or on the Vaikuntha planets mentioned above, where the jiva-souls are forced to surrender (abandon) their "free will" to Krsna, and then let Him take over their individual existence by doing all their thinking for them, as many nonsense sangas (religious cults) propagate, is dangerous IMPERSONALISM.

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 on SB Canto 2 Ch 1 text 3, Paris, June 12, 1974)

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 - "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 on BG, Ch 9 text 2-5, New York City, Nov 23, 1966)

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)

Having "free will" allows the jiva-souls to be the individual independent PERSON they are eternally in God's perpetual Kingdom, where they always choose to voluntarily contribute their own personal unique offerings to Krsna.

This is the real Goloka-Vrindavana and Vaikuntha planets which is the permanent eternal home of the marginal living entities (jiva-souls).

Srila Prabhupada - "So if by free will you choose to surrender to Krsna then you’ll get your real free will, real freedom, otherwise you are under the clutches of maya." (Morning Walk – 14 July 14, 1975, Philadelphia)

The jiva-souls in Vaikuntha and Goloka Vrindavana are forever voluntarily expanding the expression of their unique individuality with an increasing variety of personal devotional offerings based on free will, it is NEVER a nonsense one-sided master/slave mindless impersonal relationship with Krsna as Prabhupada explains.

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

Many, in fact most, do not understand what the spiritual world's of the Vaikuntha planets and Goloka-Vrindavana really are, and the many points supporting PERSONALISM explained here.

The "free will" to feel envy means you want to enjoy like Krsna and be in the centre instead of Krsna, such self centred desires immediately disqualifies you to remain in the spiritual world (Vaikuntha or Goloka-Vrindavana) and immediately you a transferred to the material creation managed by Maha-Visnu. 

Your spiritual memories are in the spiritual world and you cannot take them with you to the material world because they are NOT material.

Once the jiva-souls enter the material world, their free will is almost non-existent, and instead are directed by the demands of the material senses - eating, sleeping, mating and defending, found controlling all species of material life.

Therefore, there is no choice in the spiritual world influenced by "matter" or "maya" because matter (maya) does NOT exist in the spiritual world.

Also, maya is NOT the cause of the jiva-souls fall down from the spiritual world to the material world, "free will" is the cause of fall down, and that means there is always a choice that some nonsense sangas and their gurus cannot understand.

The jiva-souls can only enter the material world in a material bodily vessel provided by Maha-Visnu, and NOT as their spiritual eternal bodily form.

All knowledge of Vaikuntha and Goloka-Vrindavana is in the spiritual body, but now covered because one has entered the material world and is now covered by a temporary decaying material bodily vessel.

In the spiritual world, as their original spiritual bodily form, all jiva-souls are female in their intimate original relationship with Krsna. 

Yes, we are all female.

Not to confused with mundane transgender in the material world because if one is given a material bodily vessel of either a male or female, then that life is who they are in that life. In their next life, one can be either male, female, dog, Cow, tree - all material life forms have a jiva-soul.

However, in the spiritual world, even though one is originally female, they can appear as male, a cow, a tree, a bird, a street sign, a blade of grass, anything they like to serve Krsna.

Srila Prabhupāda - "There is form, just like this material body is compared with the dress. Now, just like in your present material form you have got hand; therefore your coat has got hand. You have got legs; therefore your pant has got legs. Therefore it is to be assumed that the spirit soul always has got form, and is expressed as hands, legs, heads, everything. The spirit soul is not formless; it has got form. But with our material eyes at the present, gross eyes, we cannot find it; therefore we say and foolishly believe it has no form." (Lecture BG 2.14, Mexico, Feb 14, 1975)

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

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

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

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

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

Srila Prabhupada - "Not in the spiritual world. There that is voluntary. Some 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." (SB, Canto 6 Ch 1 text 1-4 Melb, Australia May 20, 1975)

Srila Prabhupada - "The spirit soul is NOT formless; it has got form, the spirit soul always has form and is expressed as hands, legs, heads, everything. But with our material eyes at the present, our gross eyes, we cannot see these facts; therefore we foolishly believe the jiva-souls have no form." (Lecture BG, Ch 2 text 14 Mexico, Feb 14, 1975)

Devotee - "What is the form of the spiritual body. If the spirit soul is non-material, what is the form?"

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

Srila Prabhupada - "Your question about one's relationship with Lord Krsna on Krsnaloka, does he ever fall down? The jiva-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 25th April 1970)

Srila Prabhupada - "In the broader sense, everyone comes from Krsnaloka (Goloka-Vrindavana). When one forgets Krsna, he is conditioned (nitya-baddha), when one remembers Krsna he is liberated (nitya-siddha)." (Letter to Mukunda, June 10, 1969).**.

The marginal living entities (jiva-souls) are in four different categories.

1 - The jiva-souls associate with Krsna in Goloka-Vrindavana as a friend and four other different ways explained below.

2 - Serving Visnu/Narayana who is the Supreme God on the Vaikuntha planets that surround Krsna's central Adode of Goloka-Vrindavana.

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

4 - And attempting to cease one's existence as a person by attempting to merge (extinguish one's individuality) into the dormant "inactive" impersonal Brahmajyoti.

Entering the "inactive" Impersonal Brahmajyoti or Brahman to a Vaiṣṇava is considered spiritual suicide (even though the condition is also temporary)

However, such merging is only temporary and not permanent, even though the jiva-souls can stay there hovering inactively for a very long time, many millions of life time of Lord Brahma who lives for 311 trillion and 400 billion human years.

The dormant (inactive) jiva-souls in the Brahman effulgence eventually fall out of that inactive condition (impersonal Brahmajyoti) because the nature of the jiva-soul is to be ALWAYS active and have a reciprocal relationship with Kṛṣṇa.

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 when inactive they all come from Vaikuntha.

Srila Prabhupada - "The next question, about the living entities falling down in this material world are NOT from the impersonal brahman. Existence in the impersonal brahman is also within the category of non-Krsna consciousness." (Los Angeles 13 June, 1970)

Srila Prabhupada - "Those who are in the brahman effulgence they are also in the fallen condition, so there is no question of falling down from a fallen condition. When fall takes place, it means falling down from the non-fallen condition. The non-fallen condition is Krsna consciousness. So long as one can maintain pure Krsna consciousness, he does not fall down. As soon as he becomes out of Krsna consciousness, immediately he has fallen down." (Letter to Revatinandana, Los Angeles 13 June, 1970)

The jiva-souls forget they fell to that dormant condition in the impersonal brahman in the first place a long, long, long time ago that can equal quadrillions of life times of Lord Brahma who lives for 311 trillion and 40 billion human years.

The jiva-souls are NOT generated (originate) from some imaginary place or plane in outer space, OR from the impersonal Brahmajyoti because they have no origin. 

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-sakt.

Being "marginal" means having the choice to be influenced by the spiritual energy and the material energy-

1 - The jiva-souls nature position and full potential in the spiritual world is always being connected to the spiritual energy.

2 - Or by the material energy which is an unnatural or incompatible "conditioned state" the jiva-soul is in.

Srila Prabhupada - "As living spiritual souls we are all originally Krsna conscious entities, but due to our association with matter from time immemorial, our consciousness has now become polluted by the material atmosphere." (Hare Krsna "Happening record album" New York City, Dec 1966)

As said above, the real meaning of "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 - "Your question about one's relationship with Lord Krsna on Krsnaloka, does he ever fall down? The jiva-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)

Only the marginal living entities (jiva-souls) can express themselves in a seperate way from Krsna, including disageeing with Him if they choose, which means they have free will.

This is because all Visnu-tattva personalities ARE Krsna just playing unlimited roles in other ways in His own pastimes.

Mother Yasoda is not a jiva-soul, she is a direct expansion of Krsna (Visnu-tattva) 

In other words, just like Krsna is also Balarāma, and Radharani is also Krsna but in a different mood, Mother Yasoda is also an expansion of Krsna.

Srila Prabhupada - "Nanda and mother Yasoda are the eternal father & mother of Krsna. This means that whenever Krsna descends, Nanda and Yasoda, as well as Vasudeva and Devaki, also descend as the Lord's father and mother. Their personalities are expansions of Krsna's personal body." (SB, Canto 10.8.48)

There are no new jiva-souls being created by Krsna, Maha-Visnu, or the impersonal brahmajyoti. 

The jiva-souls (marginal living entities) were NEVER created, they are beginningless and endless and have ALWAYS existed over infinity.

But sadly, many foolish gurus, sannyasis, scholars and teachers of Vedic knowledge cannot understand these facts.  

Srila Prabhupada - "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 dasa 7/9/1970)

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 Mass 25 April, 1969)

Maha-Visnu does NOT create any jiva-souls as some big, big sannyasis, gurus and Vedic scholars foolishly believe and teach their naïve disciples. 

The jiva-souls go to Maha-Visnu after leaving Vaikuntha or Goloka-Vrindavana, to acquire a material bodily vessel so they can enter the material creation in an attempt to experience their desires.

As said above, no jiva-souls originates from Maha-Visnu, nor does He create any jiva-souls as impersonalist, mayavadis and mundane religionists also wrongly teach.

It is important to understand there is no such thing as new jiva-souls being created because they have ALWAYS existed and were NEVER created as Bhagavad Gita explains.

Bhagavad Gita As It Is Chapter 2, Verse 12

"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)

Bhagavad Gita As It Is "1983 correct edition," Chapter 2 text 20-

"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 "correct" 1983 edition)

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)

Only matter is temporary (like the material bodily vessel the jiva-soul is presently in), while the jiva-souls in the material bodily vessels are eternal and can NEVER cease to exist.

This means when the material vessels the jiva-soul are in breaks down due to disease, decay, old age or accidents, and ceases to function, the jiva-souls can no longer remain in that broken material body, and are forced to take another material bodily vessel in the womb of a new mother.

The jiva-souls also never lose their spiritual identity mentioned above when the outer covering or material body breaks down and decays (dies) and merges back into the oneness of material energy. 

The jiva-soul NEVER dies but only vacates a material bodily vessels when it wear our and ceases to function (known as the death of the material body)

The individual jiva-souls (marginal living entities), just like Krsna, were never created, each jiva-soul has no origin because they were never created as Chapter 2 text 12 and text 20 of Bhagavad Gita As It Is reveals above.

The jiva-souls contained in the "subtle" material body, (mind, intelligence, ego) are forced to continuously change "gross material bodies" because of the temporary decaying nature of matter.

Srila Prabhupada – "Regarding your questions where are the spirit souls coming from?  These spirit souls and all spirit 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 dasa 7/9/1970) 

Srila Prabhupada - "The "immediate" expansions of the Lord are called svāṁśa or "personal direct" expansions (known as Visnu-tattva, where the Lord Himself plays a different role in His own pastimes). The "separated" expansions of the Krsna are called vibhinnāṁśa - (jiva-souls endowed with independence and free will) like us." (BG 10.37, Purport)

The fact is all jiva-souls are eternal without beginning or end so they have NO origin.

The marginal plane (also called tatastha-sakti along with many other names for the jiva-souls) is NOT some place of origin for the jiva-souls, rather, it is another name for the jiva-souls describing their position in the conditioned state in the material creation or impersonal Brahmajyoti.

What "condition" of existence does tatastha-sakti mean the jiva-souls are in?

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-śakti (conditioned state) characteristics and to enter the permanent characteristics (Vaikuntha), that is called spiritual elevation." (Lecture on CC Madhya-lila 20.354-358 — New York, Dec 28, 1966)

Srila Prabhupada - "Because the individual 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 Ch 7 text 4-5, Bombay, March 30, 1971)

The idea that the jiva-souls originate from tatastha-sakti is nonsense because the "marginal plane" (jiva-souls) DO NOT originate from anywhere. 

The marginal plane ARE the jiva-souls. There is NO origin for the individual jiva-souls (marginal living entities) 

In fact, the marginal living entities (jiva-souls) have no point of origin that some sangas and their Gurus misunderstand, and wrongly believe that the jiva-souls originate from the impersonal Brahmajyoti or from tatastha-sakti.

The marginal plane or marginal living entities (individual jiva-souls) are expansions of Krsna who have ALWAYS existed WITHOUT beginning or end, just like the Sun-rays always exist together with the Sun-disc.

Srila Prabhupada - "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 Mass 25 April, 1969)

The point made here is the jiva-souls are the same age as Kṛṣṇa, meaning there was no beginning to the jiva-soul's existence and will be no end.  

The jiva-souls (marginal living entities) can NEVER exist independently from Krsna even though they can express their independent free will that Krsna provides for the purpose of allowing a "two-way" voluntary exchange of loving expressions, emotions and unique personal offerings.

The Sun-disc and the sun-rays CANNOT exist separately from each other, similarly Krsna cannot exist separately from the living entities (His parts and parcels)

Each "jiva-soul" (marginal living entity) is a one of a kind independent individual with their own unique personality different from other personalities including Kṛṣṇas.

No two individual jiva-souls are the same, and no jiva-souls can EVER become God (Krsna or Visnu)

Loving devotional service to Krsna is ALWAYS based on a "two-way" voluntary exchange of personal feelings, manifesting as loving acts of reciprocation between Kṛṣṇa and His devotees.

Such devotees (jiva-souls) "voluntarily" contribute their own unique expressions (offerings) of devotional service to Krsna in the spiritual worlds as the real meaning of "surrendering to Krsna's will" that does NOT deny the "free will" and individual expression of each jiva-soul.

Just like with the Sun-disc and the sun-rays (sunshine) there is no separation between the two, similarly Krsna (compared to the Sun-disc) and His marginal living entities or jiva-souls (compared to the sun-rays) can NEVER be separated.

 The jiva-souls were NOT generated (created) from some nonsense "clear sheet of consciousness" either as some preach, because, as explained above, they have ALWAYS existed without beginning or end.  

What is the original form of the jiva-soul?

Devotee – "Is the original body of the jiva-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 Krishna, 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 as a flower, I shall lie down at the lotus feet of Krsna, he becomes flower, voluntarily, and he can change from flower to human body. That is spiritual life. There is no restriction. If some devotee wants to serve Krishna as cow, he serves Krsna as cow, as calf, as flower, as plant, as water, as ground, field, or as father, as mother, as friend, as beloved, anything. It is inconceivable, yet a fact." (SB Canto 6 Ch 1 text 1-4, Melb, Australia May 20, 1975)

The jiva-souls (marginal living entities) can NEVER exist independently from Krsna, even though they CAN express their independent free will that Krsna provides for the purpose of allowing a "two-way" voluntary exchange of loving expressions, emotions and unique personal offerings between the jiva-souls and Kṛṣṇa.

There are five relationships the jiva souls (marginal living entities) have with Krishna explained below.

Srila Prabhupada - "Love means you take and you give also. Suppose if you love somebody and you are simply taking 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 in return, that is simply exploitation." (Lecture on BG Ch 9 text 2-5, New York City, Nov 23, 1966)

Srila Prabhupada - "We have got the propensity to love. Love means somebody else. Love cannot be one or love cannot be executed only by one. There must be another one. I love somebody; somebody loves me, there must be lover, there must be beloved, and the transaction, then 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 on SB Canto 2 Ch 1 text 3, Paris, June 12, 1974)

A devotee has a relationship with Krsna the Supreme Personality of Godhead and cause of ALL causes, in five different ways-

1. One may be a devotee in a passive state;

2. One may be a devotee in an active state;

3. One may be a devotee as a friend;

4. One may be a devotee as a parent;

5. One may be a devotee as a conjugal lover.''

Srila Prabhupada explains these 5 relationships in detail in His Books like "Nectar of Devotion".

A "PASSIVE" relationship (number one in above list) with Krsna in Vaikuntha and Goloka Vrindavana, is an almost "inactive" position the jiva souls can CHOOSE according to their desires ("free will"), such as -

A cloud in the sky,

The sky 

A blade of grass, 

A tree,

A rock or stone,

A fence,

A chair or bench,

A flag pole and a flag

A roadway, 

A chariot, etc

The point is, EVERYTHING is alive in Vaikuntha and Goloka-Vrindavana, unlike the mundane dead material creation.

This means EVERYTHING from the shoes on your feet, to the clothes you wear, are all individual jiva souls who have "shape-shifted" as that form because they have chosen to play that particular role in Vaikuntha or Goloka Vrindavana.

This is called a "passive" relationship with Krsna.

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

This means the 4 armed bodily form the jiva-souls have in the Vaikuntha planets that looks like Visnu - Narayana Form is NOT the original form.

This also means ALL marginal living entities (jiva-souls) originate from Goloka-Vrindavana which is an eternal fully Kṛṣṇa Consciousness "active" abode Kṛṣṇa's eternal pastimes) meaning there is no origin. 

Many jiva-souls CHOOSE to have a passive (inactive or idle) relationship with Krsna but it is NEVER impersonal.

This means they do not react visibly to something that might be expected of them, like outwardly manifesting emotions or feelings as a blade of grass or a chair that Krsna sits on.

Or like a flower or tree is only seen moving in the wind and outwardly showing no effection or passion, even though "inwardly" the jiva-soul, as that blade of grass or tree, is ecstatically and blissfully fully aware of Krsns’s personal presence, and Krsna is fully aware of those personalities as a blade of grass, a flower, a chair or a tree.

Many jiva-souls are therefore choose to be passive "living" objects in Vaikuntha or Goloka Vrindavana that do not involve visible reaction or active participation.

This is playing a passive or seemingly inactive role in God's Kingdom.

However one should NOT confuse a "passive relationships" in Vaikuntha or Goloka-Vrindavana with impersonal mundane "inactive nonsense" of the Mayavadis.

The fact is, Krsna's abode is full of diversity where the jiva-souls can voluntarily express various kinds of pure loving service to Krishna, from "active" service of being a Cow herd boy, to "inactive" service like being a flag on top of a flag pole or the pole. 

These relationships with Krsna are also based on reciprocation and loving exchanges too, even if the jiva-souls manifest themselves as a cloud in the sky, or a bench for Krsna to sit on, or a plate for Krsna to eat off.

Just like we enjoy relationships with our families and society, so does Krsna.

However, all of His relationships are eternal in Goloka Vrindavana as their Spiritual forms, completely free of material contamination and conditioning.

Each of Krsna’s jiva-tattva-soul devotees interacts with Him by their "free will" in one of five primary relationships as said above. 

All jiva-souls are EQUALLY intimate with Krsna because in the spiritual world Kṛṣṇa treats them all equally with loving exchanges and responds to them individually based on their expression of love for Him. 

All relationships with Krsna are equally blissful, just like one may like a carnation flower while others like rose flower.

Loving relationships with Krsna, the jiva-souls can CHOOSE from different types.

These five are -

1 - Neutrality, 

2 - Servitude, 

3 - Friendship, 

4 - Parental affection, 

5 - And conjugal love. 

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 as a flower, I shall lie down at the lotus feet of Krsna, he becomes flower, voluntarily, and he can change from flower to human body. That is spiritual life. There is no restriction. If some devotee wants to serve Krishna as cow, he serves Krsna as cow, as calf, as flower, as plant, as water, as ground, field, or as father, as mother, as friend, as beloved, anything. It is inconceivable, yet a fact." (SB Canto 6 Ch 1 text 1-4, Melb, Australia May 20, 1975)

More intimate love of Krsna reaches its summit in romantic exchanges with Krsna, each devotee can choose to experience one of these main moods- 

Devotees in the mood of "neutrality" choose to witness and support Krsna’s pastimes by their presence as plants, animals, streams, and so on, as well as normally inanimate objects like houses—all of which are fully conscious and alive in Goloka Vrindavan.

Devotees in the "service mood" choose to run errands for Krsna, pack His lunch, wash His clothes, and perform other acts of loving service for Him.

Devotees in the "fraternal mood" choose to serve Krsna by being His friends. 

They are sometimes boastful, considering themselves equal to Krsna because they have no idea Krsna is the Supreme Personality of Godhead and cause of ALL causes, nor do they care. 

In Krsna's company the cow herd boys and girls enjoy games in the beautiful country forest settings of Vṛndāvana.

Devotees who choose to be in the "parental mood", see themselves as Krsna’s provider and protector. 

Krsna behaves with them like a dependent child. His mother cuddles Him, carefully prepares His meals, and thinks only of His protection. His father sees that He has all the comforts of a normal home.

Devotees who choose to be in the "conjugal" (of whom many are also Visnu-tattva and NOT just jiva-souls) position, or romantic, mood offer service as Krsna’s girlfriends, relating with Him in the intimacy of lover and beloved.

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)

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. Original Kṛṣṇa is ALWAYS in Vṛndāvana."

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).**.