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 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 (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 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 jiva-souls are known as Krsna's “marginal energy,” the marginal energy (jiva-souls) are individual living entities and NOT some place where the jiva-souls have originated from, no, the marginal potency or realm ARE the individual jiva-souls!

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

The marginal realm or potency is NOT a place, as clearly said above the marginal potency ARE the individual jiva-souls.

Many misunderstanding this fact.

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. 

The marginal platform means the "jiva-souls" or spirit souls, who naturally belong as individuals in the supreme spiritual energy with Krsna, are called "marginal living entities" because they can choose to be influenced by either the spiritual energy, or material energy eternally, explained as follows by Prabhupada.

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

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

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

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

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

Bhagavad Gita As It Is Chapter 2 text 20 explains the jiva-souls have existed for “infinity”

This means, just like Krsna, they are beginning less and endless, and were NEVER created-

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

Bhagavad Gita As It Is Chapter 2 text 12 also confirms the jiva-souls were NEVER created.

This is because they have no origin and have existed for infinity like Krsna has, as Krsna explains-

Bhagavad Gita - “Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.” (BG 2.12)

The jiva-souls and Kṛṣṇa have always existed.

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)

Loving voluntary relationships with Krsna one can choose number from one to five.

These five are-

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 5 relationships in detail in the Book "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.

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 - "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: Philosophy Discussions Srila Prabhupada about Rene Descartes)

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

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

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

Srila Prabhupada - "Not in the spiritual world. There that is voluntary. Some devotee wants to serve Krsna as flower; they become flower there. If I want to be a flower I shall lie down at the lotus feet of Krsna, he becomes flower, voluntarily, and he can change his, from flower to human body. That is spiritual life. There is no restriction. If some devotee wants to serve Krsna as cow, he serves Krsna as cow, as calf, as flower, as plant, as water, as ground, field, or as father, as mother, as friend, as beloved, anything. It is inconceivable, yet a fact." (SB Canto 6 Ch 1 text 1-4 - Melb, 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 on BG 2.14 - 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 2.14, 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, 4/25/1970)

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).**.

Kṛṣṇa as His original form in Vṛndāvana never kills demons. Kṛṣṇa in His original feature remains in Vṛndāvana and never leaves.

Srila Prabhupāda - "When Kṛṣṇa wanted to understand Himself, He took the tendency of Śrīmatī Rādhārāṇī. And that is Caitanya Mahāprabhu". (Srimati Radharani's appearance day, September 18, 1969 in London)

Srila Prabhupāda - "Kṛṣṇa has nothing to do He’s simply engaged in enjoyment with gopīs and Rādhārāṇī. He’s NOT engaged in killing the demons. When Kṛṣṇa kills the demons He’s Vasudeva Kṛṣṇa (Vishnu-tattva); He’s NOT original Kṛṣṇa. Kṛṣṇa expands Himself. (Srimati Radharani's appearance day, September 18, 1969 in London)

Srila Prabhupada - "Even Kṛṣṇa, who knows EVERYTHING, fails to understand Rādhārāṇī. Rādhārāṇī is so great. Yes He says that. Actually, Kṛṣṇa knows everything. In order to understand Rādhārāṇī, Kṛṣṇa accepted the position of Rādhārāṇī. Kṛṣṇa wanted to understand the potency of Rādhārāṇī.

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

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

When Kṛṣṇa wanted to understand Himself, He took the tendency of Śrīmatī Rādhārāṇī. And that is Caitanya Mahāprabhu".

(Srila Prabhupada glorifying Srimati Radharani on Her auspicious appearance day September 18, 1969 in London)

Srila Prabhupada continues -

Srila Prabhupada - "Fifteen days after Kṛṣṇa’s birth, Rādhārāṇī appeared. Rādhārāṇī is Kṛṣṇa’s pleasure potency. Rādhā-kṛṣṇa-praṇaya-vikṛtir hlādinī-śaktiḥ.

The Lord, the Supreme Personality of Godhead, has got varieties of energies, as it is confirmed in the Vedic literature. Parāsya śaktir vividhaiva śruyate. Na tasya kāryaṁ karaṇaṁ ca vidyate.

The Supreme Lord has nothing to do personally. Na tasya kāryam. He has nothing to do. Just like here in this material world we find some very big man, political head or business head; personally, he has nothing to do.

Because he has got so many assistants, secretaries, that personally he hasn’t got to do anything. Similarly, the Supreme Personality of Godhead, full with six opulences, why He will have to do something?

No. He has got many assistants. Sarvataḥ pāṇi-pādas tat. In the Bhagavad-gītā: 

“He has got everywhere His hands and legs.”

You’ll find Kṛṣṇa, He has nothing to do. He’s simply engaged in enjoyment with gopīs and Rādhārāṇī. He’s not engaged in killing the demons. When Kṛṣṇa kills the demons He’s Vasudeva Kṛṣṇa; He’s not original Kṛṣṇa. Kṛṣṇa expands Himself.

First expansion is Baladeva. From Baladeva—

Saṅkarṣaṇa,
Pradyumna,
Aniruddha,
Vāsudeva.

So by the Vāsudeva feature He acts in Mathurā and Dvārakā. But Kṛṣṇa in His original feature, He remains in Vṛndāvana.

One of the greatest fiction writers in Bengal, Bankimchandra Chatterjee, he misunderstood Kṛṣṇa that Kṛṣṇa of Vṛndāvana, Kṛṣṇa of Dvārakā, and Kṛṣṇa of Mathurā, They’re different persons.

Kṛṣṇa (is) the same, one, but He can expand Himself in millions and trillions of forms. Advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣam (Bs. 5.33). Advaita. Although ananta-rūpam, still, He’s ādyaṁ purāṇa-puruṣam, advaita. There is no such distinction.

So this Kṛṣṇa, when He wants to enjoy, what kind of enjoyment He will have? That has been discussed by Śrīla Jīva Gosvāmī. Kṛṣṇa is Paraṁ Brahman.

Brahman, Paramātmā, then Paraṁ Brahman. Absolute Truth, three different features. Someone is realizing the Absolute Truth as impersonal Brahman.

Jnanis, those who are trying to understand the Absolute Truth by mental speculation, by dint of his own knowledge, he’s realizing the Absolute Truth as impersonal Brahman.

And those who are trying to understand the Absolute Truth by meditation, yogis, they realize the Absolute Truth as Paramātmā. Paramātmā is situated in everyone’s heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe ’rjuna tiṣṭhati (Bg. 18.61).

That feature, Paramātmā feature. Aṇḍantara-sthaṁ paramānu-cayāntara-sthaṁgovindam ādi-puruṣaṁ tam ahaṁ bhajāmi. That Paramātmā feature is one expansion of Kṛṣṇa.

It is stated in the Bhagavad-gītā, athavā bahunaitena kiṁ jñātena tavārjuna ekāṁṣena viṣṭabhyāham. Ekāṁṣena. When Kṛṣṇa and Arjuna was trying to understand about different potential existence of Kṛṣṇa, so He explained in the Twelfth Chapter, “I am this. Amongst them, I am this. Amongst them…” Like that.

And He concluded that “How far I shall go on? Better try to understand that only one plenary portion of Me, by entering this universe, the whole cosmic manifestation is existing.” Ekāṁṣena sthito jagat. Jagat.

This material world is existing on one plenary portion of Kṛṣṇa. And Kṛṣṇa enters, aṇḍāntara-sthaṁ paramānu-cayāntara-stham, He enters within this universe.

Without His entering, this universe cannot exist. Just like without the spirit soul’s entering within this body, this body cannot exist.

As soon as the spirit soul goes out, immediately the body’s useless. However the body may be prime minister or anything else, as soon as the soul is out of this body, it is not worth even a farthing.

Similarly, because Kṛṣṇa enters within this universe, therefore the universe has value. Otherwise it is simply a lump of matter; it has no value. Ekāṁṣena sthito jagat.

So try to understand Kṛṣṇa. And when Kṛṣṇa want to enjoy, what kind of enjoyment that shall be?

Try to understand this point. Kṛṣṇa is so great; God is great, everyone knows. So when the great wants to enjoy, then what quality of enjoyment that should be?

That is to be understood. Rādhā-kṛṣṇa… Therefore Svarūpa Dāmodara Gosvāmī has written a verse -

rādhā-kṛṣṇa-praṇaya-vikṛtiḥ.

The loving affairs of Rādhā and Kṛṣṇa is not ordinary, these material loving affairs, although it appears like that. But one who cannot understand Kṛṣṇa, avajānanti māṁ mūḍhāḥ.

Mūḍha, rascals, fools, they understand Kṛṣṇa as ordinary man. As soon as we take Kṛṣṇa as one of us… Mānuṣīṁ tanum āśritāṁ, paraṁ bhāvam ajānantaḥ. These rascals, they do not know paraṁ bhavam.

They try to imitate Kṛṣṇa’s līlā, rāsa-līlā. There are many rascals. So these things are going on. There is no understanding of Kṛṣṇa. To understand Kṛṣṇa is very difficult.

manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye yatatām api siddhānāṁ kaścin māṁ vetti tattvataḥ (Bg. 7.3)

Out of millions of persons, one may try to make his life perfect.

Everyone is working like animal. There’s no question of perfection of life. The animal propensities: eating, sleeping, mating and defending, so everyone is engaged like animals. They have no other business, just like animal, hogs, dogs, whole day and night working: “Where is stool? Where is stool?” And as soon as he gets some stool, gets some fat, “Where is sex? Where is sex?” No consideration of mother or sister. This is hog’s life!

So human life is not meant for hog civilization.

So modern civilization is hog civilization, although it is polished with shirt and coat. So, we shall try to understand.

This Kṛṣṇa consciousness movement is for understanding Kṛṣṇa. For understanding Kṛṣṇa, it requires little labor, austerity, penance.

Tapasya brahmacāryeṇa śamena damena ca.

Tapasya, yes, one has to undergo tapasya; brahmacārya, celibacy. Tapasya.

Brahmacārya means stopping sex life or controlling sex life. Therefore Vedic civilization is, from the very beginning, to train the boys to become brahmacārī, celibacy.

Not that modern days, the schools, boys and girls, ten years, twelve years, they’re enjoying. The brain is spoiled. They cannot understand higher things. The brain tissues are lost.

So without becoming brahmacārī, nobody can understand spiritual life.

Tapasya brahmacāryeṇa śamena damena ca. Śama means controlling the senses, controlling the mind; damena, controlling the senses; tyāgena; śaucena, cleanliness; tyāga, tyāga means charity.

These are the processes for understanding oneself, self- realization. But in this age it is very difficult to undergo all these processes. Practically it is impossible. Therefore Lord Caitanya, Kṛṣṇa Himself, has made Himself easily available by one process:

harer nāma harer nāma harer nāmaiva kevalam kalau nāsty eva nāsty eva nāsty eva gatir anyathā (Adi 17.21)

In this age, Kali-yuga… Kali-yuga is considered to be the most fallen age. We are thinking that we are making very much advance, but it is the most fallen age.

This is because people are becoming like animals. As the animals have no other interest than four principles of bodily necessities—eating, sleeping, mating and defending.

So in this age people are interested with four principles of bodily want. They have no information of the soul, neither they are prepared to realize what is soul.

That is the defect of this age. But human form of life is especially meant for realizing himself, “What I am?” That is the mission of human life. Athāto brahma jijñāsā.

This life is meant for inquiring about Brahman. Brahman, Paramātmā, Bhagavān. These inquiries should be there. Jijñāsu. They are called jijñāsu, brahma-jijñāsa, jijñāsu, inquiry.

As we inquire every morning, “What is the news today?” Immediately we pick newspaper. That inquisitiveness is there. But we are inquiring very base things only. There is no desire to inquire about the highest possibility, brahma-jñāna. That is the lack of this modern civilization.

Inquiring how to earn money: divā cārthehayā rājan kuṭumba-bharaṇena vā (SB 2.1.3) Not only in this age.

In this age it has become the principal factor, but in this material world everyone is engaged simply for these bodily necessities of life. Nidrayā hṛiyate naktam: at night they sleep very sound sleep, snoring. Or sex life. Nidrayā hṛiyate naktaṁ vyavāyena ca vā vayaḥ (SB 2.1.3).

In this way they’re wasting time. And at daytime, divā cārthehayā rājan… And during daytime,

“Where is money? Where is money? Where is money?” Artha ihāya. Kuṭumba- bharaṇena vā.

And as soon as one gets money, then how to purchase things for family, that’s all. Shopping, storing. This is the engagement of materialistic life.

Out of that, one who is actually intelligent… Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye (Bg. 7.3).

Out of many such foolish persons engaged in sleeping, mating, earning money, and providing family with nice apartment and food… This is the general occupation.

So out of many thousands of men like that, one is inquisitive how to make perfect this human form of life. Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye.

Siddhi means perfection. So this life is meant for perfection. What is perfection?

Perfection means that we do not want miserable condition of life, and we have to get out of it. That is perfection.

Everyone is trying to get out of miserable condition of life. But they do not know what is the actual position of miserable life. Miserable condition of life: tri-tāpa-yantanaḥ.

So this is called mukti, or liberation, from the misera… Ātyantika-duḥkha-nivṛttiḥ. Duḥkha, duḥkhameans distress.

So everybody is trying to get out of distress. But he does not know what is the ultimate goal of getting out of distress. Na te viduḥ. They do not know!

Na te viduḥ svārtha- gatiṁ hi viṣṇum (SB 7.5.31). One can be out of distress when he approaches Viṣṇu. Tad viṣṇuṁ paramaṁ padaṁ sada paśyanti sūrayaḥ. Tad viṣṇoḥ paramaṁ padam.

The Viṣṇu planet… Just like here in the material world they’re trying to go to the moon planet, but these foolish people do not know what they’ll gain even they go to the moon planet. It is one of the material planets.

Kṛṣṇa has already said in the Bhagavad-gītā, abrahma-bhuvanāl lokān. What to speak of this moon planet—it is very near—even if you go to the topmost planet, which is known as Brahmaloka.

That is in your front, you can see every day, every night, how many lokas and planets are there. But you cannot go there. You are simply trying to go to the nearest planet. That is also failure.

So what is your scientific improvement? But there is possibility. Ā-brahma-bhuvanāl lokān. You can go.

The material scientists’ calculation is that if one goes forward for forty thousands of years in the light speed, light- year speed, then one can approach the topmost planet of this material world.

So at least in the modern scientific calculation, it is impossible. But one can go; there is process. That we have tried to explain in our small booklet Easy Journey to Other Planets.

By yogic process one can go any planet he likes. That is the yogic perfection. When a yogi becomes perfect, he can go to any planet he likes, and the yoga practice goes on, unless the yogi thinks himself that he has made himself perfect to travel to any planet he likes. That is perfection of yoga practice.

So, these are the perfection of life, not that teeny, floating sputnik. (laughter) They do not know what is perfection of life.

You can go anywhere. A living entity’s name is sarva-gaḥ.

Sarva-gaḥ means “one who can go anywhere he likes.”

Just Nārada Muni. Nārada Muni can travel anywhere he likes, either in the spiritual world or in the material world. So you can also do that. There is possibility.

There was a Durvāsā Muni, great yogi. Within one year he traveled all over the universe and went to Viṣṇuloka and again came back. That is recorded in the history. So these are the perfections of life. And how these perfection can be attained?

By understanding Kṛṣṇa. Yasmin vijñāte sarvam eva vijñātaṁ bhavanti. The Upaniṣad says, if you simply understand Kṛṣṇa, then all these things can be understood very easily. Kṛṣṇa consciousness is such a nice thing.

So today, this evening, we are talking about Rādhāṣṭamī. We are trying to understand the chief potency of Kṛṣṇa. Rādhārāṇī is the pleasure potency of Kṛṣṇa. As we understand from Vedic literature, Kṛṣṇa has many varieties of potencies. Parāsya śaktir vividhaiva śruyate.

Just like the same example, as a big man has got many assistants and secretaries so that he hasn’t got to do anything personally, simply by his will everything is done.

Similarly, the Supreme Personality of Godhead has got varieties of energies, and everything is being done so nicely.

Just like this material energy. This material world, where we are now living… This is called material energy. Bahir-aṅga-śakti.

The Sanskrit name is bahir-aṅga means the external energy of Kṛṣṇa. So how nicely it is being done, everything in the material energy. That is also explained in the Bhagavad-gītā, mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram: (Bg. 9.10)

“Under My superintendence the material energy is working.”

The material energy is not blind. It is… On the background there is Kṛṣṇa. Mayādhyakṣeṇa prakṛtiḥ (Bg. 9.10).

Prakṛti means this material energy. This is the external energy.

Similarly, there is another energy, which is the internal energy. By the internal energy the spiritual world is being manifested. Parās tasmāt tu bhavaḥ anyaḥ (Bg. 8.20)

Another energy, parā, superior, transcendental, the spiritual world.

As this material world is being manipulated under the external energy, similarly, the spiritual world is also conducted by the internal potency.

That internal potency IS Rādhārāṇī.

Rādhārāṇ, so today is Rādhārāṇī’s appearance day. So we should try to understand Rādhārāṇī’s feature.

Rādhārāṇī is the pleasure potency, hlādinī-śakti. Ānandamayo ’bhyāsāt.

In the Vedānta-sūtra the Absolute Truth is described as ānandamaya, always in pleasure potency. That ānandamayapotency… Just like ānanda.

When you want ānanda, pleasure, you cannot have it alone. Alone, you cannot enjoy.

When you are in the circles of friend or family or other associates, you feel pleasure.

Just like I am speaking. The speaking is very pleasing when there are many persons here. I cannot speak alone here. That is not ānanda.

I can speak here at night, dead of night, nobody here. That is not ānanda.

Ānanda means there must be others.

So because Kṛṣṇa, the Absolute Truth, is ānandamaya, therefore eko bahu syām, He has become many.

We are also Kṛṣṇa’s part and parcel, to give pleasure to Kṛṣṇa.

And the chief pleasure potency is Rādhārāṇī.

rādhā-kṛṣṇa-praṇaya-vikṛtir hlādinī-śaktir asmād ekātmānāv api bhuvo (purā) deha-bhedo-gatau tau caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caikyam āptaṁ rādhā-bhāva-(dyuti)-suvalitaṁ naumi kṛṣṇa-svarūpam (Cc. Adi 1.5)

So Kṛṣṇa is Param Brahman, as you know from the Bhagavad-gītā. When Arjuna understood Bhagavad-gītā, he affirmed Kṛṣṇa, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān (Bg. 10.12)

So Kṛṣṇa is Param Brahman.

So in this material world we see that a great, saintly person, simply to enjoy brahmānanda, he gives up everything of material enjoyment.

He becomes sannyāsī. Ahaṁbrahmāsmi. Just to understand that he is in Brahman realization.

So if one has to give up everything material for Brahman realization, do you think that Paraṁ Brahman, the Supreme Brahman, can enjoy anything material?

No. Kṛṣṇa’s enjoyment is nothing material. This point should be understood.

For Brahman realization we are giving up everything material. And how Paraṁ Brahman can enjoy anything material? This question has been very much nicely discussed by Jīva Gosvāmī.

So when the Param Brahman… First of all, the Param Brahman information is NOT there in this material world. Little Brahman information is there. Or little Paramātmā information is there. But NOT Param Brahman, or Bhagavān, information.

Therefore it is said, manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye (Bg. 7.3). Siddhaye means to understand Brahman or Paramātmā. But out of many such persons who have realized Brahman and Paramātmā, hardly a person can know Kṛṣṇa.

First of all, we can understand about Kṛṣṇa’s pleasure potency? If I want to know some big man. That is one process. And without knowing that big man, how I can understand about his internal affairs?

Similarly, if we do not understand Kṛṣṇa, how we can understand how Kṛṣṇa is enjoying? That is not possible. But the Gosvāmīs, they’re giving us information what is the pleasure potency of Kṛṣṇa.

That is Śrīmatī Rādhārāṇī.

So we have described about the Rādhā-Kṛṣṇa loving affairs in our Teachings of Lord Caitanya in page 264.

If you have got this book, you can read it, how the reciprocation of loving affairs of Rādhā-Kṛṣṇa is there, transcendental.

So our today prayer to Rādhārāṇī… We pray to Rādhārāṇī because She is the pleasure potency of Kṛṣṇa. Kṛṣṇa means “all-attractive.” But Rādhārāṇī is so great that She attracts Kṛṣṇa. Kṛṣṇa is all-attractive, and She is attractive (attractor) of Kṛṣṇa.

So what is the position of Śrīmatī Rādhārāṇī?

We should try to understand this day and offer our obeisances to Rādhārāṇī. Rādhe vṛndāvaneśvarī.

tapta-kāñcana-gauraṅgī rādhe vṛndāvaneśvarī vṛṣabhānu-sute devī pranamāmi hari-priye

Our business is “Rādhārāṇī, You are so dear to Kṛṣṇa. So we offer our respectful obeisances unto You.”

tapta-kāñcana-gauraṅgī rādhe vṛndāvaneśvarī vṛṣabhānu-sute devī pranamāmi hari-priye

Rādhārāṇī is hari-priyā, very dear to Kṛṣṇa.

So if we approach Kṛṣṇa through Rādhārāṇī, through the mercy of Rādhārāṇī, then it becomes very easy.

If Rādhārāṇī recommends that - “This devotee is very nice,” then Kṛṣṇa immediately accepts, however fool I may be.

Because it is recommended by Rādhārāṇī, Kṛṣṇa accepts.

Therefore in Vṛndāvana you’ll find all the devotees, they’re chanting more Rādhārāṇī’s name than Kṛṣṇa’s.

Wherever you’ll go, you’ll find the devotees are addressing, “Jaya Rādhe.” You’ll find still in Vṛndāvana. They are glorifying Rādhārāṇī.

They’re more interested, worshiping Rādhārāṇī.

Because however fallen I may be, if some way or other I can please Rādhārāṇī, then it is very easy for me to understand Kṛṣṇa. Otherwise,

manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye yatatām api siddhānāṁ kaścid vetti māṁ tattvataḥ (Bg. 7.3)

If you go by the speculative process to understand Kṛṣṇa, it will take many, many, many lives.

But if you take devotional service, just try to please Rādhārāṇī, and Kṛṣṇa will be gotten very easily.

Because Rādhārāṇī can deliver Kṛṣṇa. She is so great devotee, the emblem of mahā-bhāgavata. Even Kṛṣṇa cannot understand what is Rādhārāṇī’s quality.

Even Kṛṣṇa, although He says vedāhaṁ samatītāni, “I know everything,” still, He fails to understand Rādhārāṇī.

Rādhārāṇī is so great. Yes He says that.

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

Kṛṣṇa thought that “I am full. I am complete in every respect, but still, I want to understand Rādhārāṇī.

Why?”

This propensity made Kṛṣṇa obliged to accept the propensities of Rādhārāṇī, to understand Kṛṣṇa, Himself.

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

But still, we can discuss from the śāstra.

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

Rādhā-bhāva-dyuti-suvalitam. Caitanya Mahāprabhu is Kṛṣṇa, but He has accepted the propensities of Rādhārāṇī.

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

The process of devotional service taught by Caitanya Mahāprabhu and His disciplic succession is how to feel separation from Kṛṣṇa. That is Rādhārāṇī’s position, always feeling the separation.

The Gosvāmīs, they also, when they were in Vṛndāvana, they never said that “I have seen Kṛṣṇa.” Although they were the most perfect, they never said that “I have seen Kṛṣṇa.”

Their prayers were like this:

he rādhe! vraja-devīke! he nanda-suno! kutaḥ. He rādhe, Rādhārāṇī, he rādhe! vraja-devīke! ca.

Rādhārāṇī does not remain alone. He (She) remains always with His (Her) friends, vraja-devī, Lalitā or Viśākha and other damsels of Vṛndāvana.

So the Gosvāmīns are praying, in their mature stage, when they were living at Vṛndāvana, they were praying in this way, he rādhe! vraja-devīke! ca lalite! he nanda- suno! kutaḥ:

“Where, Rādhārāṇī, where You are? Where are Your associates? Where You are, Nanda-suno, the son of Nanda Mahārāja, Kṛṣṇa? Where you are, all?”

They were searching after. They never said, “I have seen Kṛṣṇa dancing with the gopīs. Last night I saw.” (laughter) This is sahajiyā. This is not mature devotee. This is called… They are called sahajiyā.

They take everything very cheap—Kṛṣṇa very cheap, Rādhārāṇī very cheap—as if they can see every night. No.

The Gosvāmīs do not teach us like that. They’re searching after. He rādhe! vraja-devīke! ca lalite! he nanda-suno! kutaḥ, śrī-govardhana-pādapa-tale kālindī-vanye kutaḥ:

“Are you there under the Govardhana Hill or on the banks of the Yamunā?”

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

Their business was crying like this,

“Where You are? Where You are, Rādhārāṇī? Where you are, Lalitā, Viśākha, the associates of Rādhārāṇī?

Where You are, Kṛṣṇa? Are You near Govardhana Hill or on the bank of the Yamunā?”

Ghoṣantāv iti sarvato vraja-pure. So throughout the whole tract of Vṛndāvana they were crying and searching after Them, khedair mahā-vihvalau, as if madman. Khedair mahā-vihvalau. Vande rūpa-sanātanau raghu- yugau śrī-jīva-gopālakau.

So we have to follow the footprints of the Gosvāmīs, how to search out Kṛṣṇa and Rādhārāṇī, Vṛndāvana, or within your heart.

That is the process of Caitanya Mahāprabhu’s bhajana: feeling of separation, vipralambha, vipralambha-sevā.

Just like Caitanya Mahāprabhu, feeling the separation of Kṛṣṇa, He was falling down on the sea. He was coming out of His rest room or His bedroom and going out at dead of night.

Nobody knew where He has gone. So that was His searching. This process of devotional service is taught by Caitanya Mahāprabhu. Not that very easily, “We have seen Kṛṣṇa or seen Rādhārāṇī in rāsa-līlā.” No, not like that.

Feel the separation.

The more you feel separation from Kṛṣṇa, you should understand that you are advancing but don’t try to see Kṛṣṇa artificially"(Lecture on Srimati Radharani's appearance day, September 18, 1969 in London)