We are also energy, marginal energy. Taṭastha (jiva-tattva)

Srila Prabhupada - "Kṛṣṇa expands as His energy, this material energy, this material world, the spiritual world, spiritual energy, and we are also energy, marginal energy. Taṭastha. 

Taṭastha means, marginal means... You can have a conception of marginal in the sea beach. 

The same place, walking, is sometimes covered with water, and sometimes it is land. This is called marginal, between the water and the land. 

So we living entities, we are marginal. Sometimes we are under the protection of the spiritual energy, and sometimes we are under the protection of the material energy. We are under protection; we are not independent".

Srimad-Bhagavatam Lectures

Lecture on SB 1.2.6 -- London, July 23, 1973 

Srila Prabhupada - "Material energy, spiritual energy and marginal energy. We are marginal energy. 

We living entities, we belong to the marginal energy, taṭastha-śakti. Marginal means we can remain in the material energy or in the spiritual energy. 

Now, at the present moment, every one of us, we are under the control of the material energy. You can understand it very easily. Just like government. 

The government, that is one energy working. Similarly, the prison house, that is also another energy working. And the citizens, that is also another, another energy working. But the citizens are marginal. 

They can remain outside the prison walls and inside the prison walls. Therefore they are called marginal. When you are abiding by the laws of the government, you are free".

Lecture on SB 1.5.25 -- Vrndavana, August 6, 1974 

Srila Prabhupada - "Therefore we living entities, we are described, taṭastha. Taṭastha means marginal. 

Actually, we are spirit soul, our position in the spiritual world, but we are sometimes fallen down in this material world on account of our desire to enjoy. Therefore Śrī Caitanya Mahāprabhu's philosophy, not His manufactured philosophy... 

This is the actual position. He, when He instructed Sanātana Gosvāmī, Sanātana Gosvāmī put before Him the question that "I was a minister and I am a brāhmaṇa, I'm very learned. They say, of course, that I am paṇḍitajī. But actually I do not know what is my position. Actually I am fool number one.

Lecture on SB 1.15.36 -- Los Angeles, December 14, 1973

Srila Prabhupada - "And that we have taken as our nature, birth and death. That is not our nature. 

We are spirit soul. We are put into marginal because... Just like the margin is explained: taṭastha. That is... We have translated into "marginal." 

Just like we go on the Pacific beach. Some day we find the water is covering the beach, and some day we see it is open. 

There is no water. So that is called marginal. Marginal. Sometimes it is covered by water; sometimes there is no water. 

Similarly, we, being marginal potency, we are sometimes influenced by this material nature, not always. 

Because at the present moment for sometimes we are under the material nature, now, if we try, then we can get out of this covering of material nature and come to the spiritual nature".

Lecture on SB 3.26.7 -- Bombay, December 19, 1974: 

Srila Prabhupada - "Therefore in the Bhagavad-gītā it is said, mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ (BG 9.13). You have to take āśraya, shelter, of either of the prakṛtis, parā-prakṛti or aparā-prakṛti. Aparā-prakṛti is this material nature, and parā-prakṛti is the spiritual nature. 

So therefore jīva-śakti is called taṭastha. Taṭastha. Antaraṅga, bahiraṅga, taṭastha. Parāsya śaktir vividhaiva śrūyate (Cc. Madhya 13.65, purport), the Absolute Truth has got multi-potencies. They have been summarized into three. 

First is parā-prakṛti, spiritual nature, and then the material nature, and another nature, prakṛti—we are also prakṛti—between the two, taṭastha. Just like the beach is between the land and water. 

Beach is sometimes covered with water, and sometimes it is uncovered; the water is far away. When it is not covered, we call it beach, and it is covered, we call it sea. So similarly, our position is like that, living entities.

Lecture on SB 3.26.7 -- Bombay, December 19, 1974: 

Srila Prabhupada - "When it is not covered, we call it beach, and it is covered, we call it sea. So similarly, our position is like that, living entities. 

Although by nature we are parā-prakṛti, spirit, spirit, but because we have got the tendency to enjoy material nature, therefore we come to this material nature. 

Therefore our position is in between the spiritual nature and the material nature, taṭastha. Taṭastha means in between.

So because we have selected this pāra-tantrya, to be conditioned by the material nature, in any condition we are dependent, either dependent on spiritual nature or on material nature. 

So if we prefer to be under the control of material nature, then it is duḥkhālayam aśāśvatam (BG 8.15). And if we are under spiritual nature, then... Asaṅgo 'yaṁ puruṣaḥ. Raso vai saḥ, labdhānandī.

Lecture on SB 6.1.32 -- Surat, December 16, 1970

Srila Prabhupada - "They have lost all these misgivings, upādhi, designations, nonsense designations. 

The nonsense designation is the cause of their bondage. So let us realize that we are not this, not this. We are eternally... 

Just like Caitanya Mahāprabhu immediately says, gives to you the highest philosophy, jīvera svarūpa haya nitya kṛṣṇa dāsa (Cc. Madhya 20.108-109). 

Taṭastha-śakti jāta acintya bhedābheda-prakāśa. In two lines He has given the whole idea of jīva-tattva. 

Jīvera svarūpa haya nitya kṛṣṇa dāsa. You can explain in so many books these two lines. The real identity of the living entity is that he is eternal servant of Kṛṣṇa.

Lecture on SB 6.1.32 -- Surat, December 16, 1970: 

Srila Prabhupada - "Jīvera svarūpa haya nitya kṛṣṇa dāsa, taṭastha-śakti acintya bhedābheda, taṭastha-śakti prakāśa. 

The jīva is the manifestation of the marginal potency of Kṛṣṇa. Kṛṣṇa has many potencies. Parasya śaktir vividhaiva śrūyate (Cc. Madhya 13.65, purport)—in the Vedic injunction. 

The Absolute Truth has many varieties of energy. Those energies are consolidated into three divisions: spiritual energy, material energy and marginal energy. So these jīvas are products of this marginal energy, bhedābheda prakāśa. 

Bhedābheda means... bheda means different, and abheda means one. So jīva is one and different simultaneous. He is one in quality; he is different in quantity. So when you are free from all these designations,

Lecture on SB 6.1.44 -- Los Angeles, June 10, 1976: 

Srila Prabhupada - "In the Padma Purāṇa, Viṣṇu Purāṇa: parasya śaktir vividhaiva śrūyate (Cc. Madhya 13.65, purport). God's energy are varieties. All those varieties are grouped into three divisions. Out of that... 

Three divisions means tatastha-śakti, antarāṅga-śakti, cit-chakti. Tatastha-śakti and this external, or this karma-śakti... The... Tṛtīyā śaktiḥ karma-saṅgā anyā. 

It is mentioned that the spiritual world is just manifestation of cic-chakti, and this material world is creation of material energy or karma-saṅgā, where everyone has to work. Without work, it is said, na hi suptasya siṁhasya praviśanti mukhe mṛgāḥ. That is very nice example".

Sri Caitanya-caritamrta Lectures

Lecture on CC Madhya-lila 6.151-154 -- Gorakhpur, February 14, 1971 

Srila Prabhupada - "That liberation is theoretical. That is not practical. 

Practical liberation is when you are situated in devotional service. Then there is no chance of falling down. If you simply think that "I have become Nārāyaṇa," or Nārāyaṇa position, that is falldown. 

There are innumerable examples. So we are taṭasthā-śakti. The idea is... Taṭasthā means marginal. We can fall down in the material world, and we can raise ourself in the spiritual world. This is our position. But we are energy, not the energetic".

Lecture on CC Madhya-lila 20.108-109 -- New York, July 15, 1976 

Srila Prabhupada - "Anyone can understand. The finger... The tree... Just like the leaf, the twigs, the flowers, the fruits. They are all tree. 

But at the same time, it is not tree; it is leaf, it is branch, it is twig, it is flower. It is very simple philosophy. Caitanya Mahāprabhu explained, taṭasthā-śakti, marginal. 

Marginal means the living entity has to become servant. That is his position. Jīvera svarūpa haya nitya kṛṣṇa dāsa (Cc. Madhya 20.108-109). But when the servant wants to become master, he is under the clutches of māyā. 

And when he understands that "I am not master; I am servant," he is under Kṛṣṇa. That is taṭasthā. Taṭasthā means marginal. That taṭa... Taṭa means the beach. Sometimes the beach is covered with water, and sometimes it is land. That is called taṭasthā. So that land, sometimes water.

Lecture on CC Madhya-lila 20.108-109 -- New York, July 15, 1976

Srila Prabhupada - "Now, we are grouped under the taṭasthā-śakti, and there are other two potencies, or energies. That is called spiritual energy and material energy, the spiritual world and material world. 

We have got experience of the material world not completely. We do not know even what are going on in the whole material world. We see the universe. 

We see at night so many stars and planets, but we have no idea. So we do not know even what is this material world perfectly, and what to speak of spiritual world. 

But the spiritual world is there, as there is this material world, and the living entity belongs to the spiritual world. Actually he belongs to the spiritual world".

Lecture on CC Madhya-lila 20.354-358 -- New York, December 28, 1966

Srila Prabhupada - "The symptoms are analyzed in two divisions. Svarūpa-lakṣaṇa means the symptom which (is) always present. 

That is called svarūpa-lakṣaṇa. And taṭastha-lakṣaṇa, the symptoms which are sometimes present and sometimes not present. They are called... 

In this way, the experienced sages, they analyze the characteristics of the avatāra, or God—two symptoms. 

One symptom is always there. As soon as there is God, that constant symptom is there. And there are other symptoms which may appear, sometimes may not appear.

Lecture on CC Madhya-lila 20.354-358 -- New York, December 28, 1966

Srila Prabhupada - "That is the..., symptom of God. Ākṛti, prakṛti. Prakṛti is His nature, supreme nature. As soon as He likes anything to do, He'll do it. There is no impediment. Parāsya śaktir vividhaiva śrūyat... 

And He does in such nice way that we cannot conceive how it is being done, nature's way. Ākṛti prakṛti, these are taṭastha lakṣaṇa, uh, svarūpa lakṣaṇa, personal symptoms of God. And kārya-dvārā jñāna—ei taṭastha-lakṣaṇa. And the activities... 

Just like Kṛṣṇa, when comes as incarnation, His activities and activities of Rāma, or activities of Nṛsiṁha, activities of Vāmana, these activities may differ according to time, according to place, according to the mission. 

The activities may be different. But Their, Their ākṛti, Their feature, and Their power—extraordinary. We should understand very nicely that incarnation means Their feature and Their nature—uncommon.

Lecture on CC Madhya-lila 20.354-358 -- New York, December 28, 1966

Srila Prabhupada - "Otherwise, simply some recreation, spiritual recreation, talking something—"This is that; this is that," "Neti neti"—and I lead my life like anything... That will not help us. 

Therefore the taṭastha lakṣaṇa. Therefore we accept anyone and everyone as incarnation, because we are not trained up who is incarnation, to see. 

And, because we want to be cheated, there are so many cheaters who comes as incarnation and this and that, and the society's going on like that. Not only here—in everywhere, every part of the world. 

They are not very serious, what is the ultimate aim of spiritual life. Spiritual life and material life is that when you want to enjoy, when we want to be lord of these material resources, that is material life".

Lecture on CC Madhya-lila 20.354-358 -- New York, December 28, 1966

Srila Prabhupada - "So Lord Caitanya gives evidences from the Mahā-purāṇam, Śrīmad-Bhāgavatam, that the Supreme Lord, the Absolute Truth, is analyzed in two characteristics. 

What are they? 

The personal characteristics and taṭastha characteristics. Taṭastha means they are sometimes manifested and they are not sometimes manifested. 

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

So our effort is to get out of this taṭastha, or, I mean to say, taṭastha means marginal, marginal characteristics to the permanent characteristics. 

That is called spiritual elevation. We should not remain in the marginal state, but we should go to the permanent state.

Lecture on CC Madhya-lila 20.358-359 -- New York, December 29, 1966 

Srila Prabhupada - "Similarly, this material energy, you cannot say that it is false. It is false. 

The Vaiṣṇava philosophy is perfect. As the temperature (indistinct), it is sometimes manifested. And this is called taṭasthā. This characteristic, this symptom of the Supreme Lord, is called taṭasthā. 

Sometimes manifested, sometimes not manifested. But, so far the superior energy is concerned, that is always manifested. That is explained in the next line. Dhāmnā svena sadā nirasta-kuhakaṁ paraṁ satyaṁ dhīmahi. Now that is paraṁ satyam, the Supreme Truth, where there is no such temporary manifestation.

Sri Isopanisad Lectures

Sri Isopanisad, Mantra 7 -- Los Angeles, May 10, 1970: 

Srila Prabhupada - "All the multi-energies grouped in three headings: 

antaraṅga-śakti, 

bahiraṅga-śakti, 

taṭastha-śakti. 

Antaraṅga-śakti means internal energy, 

bahiraṅga śakti means external energy, 

taṭastha-śakti means these living entities. 

We are śakti; we are energy. We are not the energetic. The Māyāvādī philosopher says that because the energies are not outside Brahman, therefore they're all the same. 

This is monism. 

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

Arrival Addresses and Talks

Arrival Lecture -- Calcutta, February 4, 1977: 

Srila Prabhupada - "So if we follow the process regularly, then we gradually become advanced in spiritual consciousness, material world and spiritual world. Material world means dirty things and spiritual world means clean.

So the living entities, they are called taṭasthā-śakta. Parāsya śaktir vividhaiva śrūyate (Cc. Madhya 13.65, purport). 

God has many potencies, they have been divided into three primarily: 

external, 

internal, 

marginal; 

bahiraṅgā-śakti, 

antaraṅga-śakti, 

taṭasthā-śakti. 

So we jīvas, living entities, we are also another energy of Kṛṣṇa, in between the material and spiritual. So if we like we can remain in the spiritual world; if we like, we can remain in the material world. 

If we remain in the material world, then, temporary, we enjoy happiness or distress. There is no happiness. Sometimes we take distress as happiness. Actually there is no happiness, because however happy you may be, you have to change this body.

Lecture -- Seattle, October 2, 1968: 

Srila Prabhupada - "Now here is one word used, marginal potency. Marginal potency, the exact Sanskrit word is taṭastha. 

Just like at the end of the land, the sea begins. So there is a marginal land. Just you go on the coast of the Pacific beach, you'll find some land. Sometimes it is covered by water and sometimes it is open land. 

This is marginal. Similarly, we spirit souls, although we are constitutionally one with God, but sometimes we are covered by māyā and sometimes we are free. Therefore our position is marginal. When we understand our real position, then... The same... Just like the same example. Try to understand. On the beach you'll find a certain portion of land which is sometimes covered by water, and again it is land.

Philosophy Discussions

Philosophy Discussion on The Evolutionists Thomas Huxley, Henri Bergson, and Samuel Alexander:

Prabhupāda - "This is not striving. By nature's way the lower animals, they come to the platform of man. Jīva-jātiṣu paryayaḥ, it is called. Paryayaḥ means one after another. There is nature's help. Up to the human being, that law works. 

And human being, being developed conscious, so he has got the power of discrimination. Because originally the soul is given independence. Just like Kṛṣṇa is asking Arjuna, yathecchasi tathā kuru (BG 18.63)". 

"Whatever you like, you do." That is the original connection. God is the Supersoul; we are soul, under Him, subordinate. So we are called taṭastha, means marginal. Marginal means we can remain either way. Either on God's side or māyā's side. That is my choice.

Conversations and Morning Walks

1973 Conversations and Morning Walks

Morning Walk -- December 17, 1973, Los Angeles:

Prabhupāda: Yes. Thoughts actually made by spirit, but it is covered by matter. Therefore in the material condition you can think only of matter. Just like this body is covered by so many material things, but actually, the spirit is covered. 

So the soul being spirit, so long it is covered by matter, it cannot act spiritually. It is obstructed. Not obstructed. Covered. 

It cannot be obstructed. If you like, you can get out of the covering of the matter. So matter cannot obstruct. But it is the will of the soul. Therefore it is called taṭastha, marginal.

Prajāpati - "When we feel pain or discomfort, that is covering also?"

1975 Conversations and Morning Walks

Prabhupāda - "Acme of the knowledge you are taking, but you don't believe the source of knowledge. You are so acme of the knowledge. You don't believe in the source of the knowledge, so where is knowledge? That is darkness. 

Tama and jyoti-two things are there. This material world is tama, darkness, because here actually there is no Kṛṣṇa consciousness. It is almost absent. 

And jyoti means there is Kṛṣṇa consciousness. That we were discussing last night. Taṭastha-śakti. Taṭastha... The jīvas, they are in the marginal position between tama and jyoti".

Dr. Patel -"Tamas is dark and jyoti is light". (Morning Walk -- November 10, 1975, Bombay)

Srila Prabhupada - "So the jīva is between these two things internal energy and external energy. Therefore they are called taṭastha, marginal. 

Sometimes you may be in darkness and sometimes you may be in jyoti (light). That is your position. 

So those who are accepting Kṛṣṇa's word, they are in jyoti. And those who are interpreting Kṛṣṇa in darkness, they are in darkness. 

Unless one has accepted Kṛṣṇa as He is, he is in darkness. Therefore Kṛṣṇa describing him, mūḍha, narādhama. That man might have been in the jyoti, but he is losing the chance. 

Therefore he is mūḍha, narādhama. He had the chance of understanding Kṛṣṇa, but he is neglecting willfully. Therefore mūḍha naradhāma. Men so much learned? māyayāpahṛta-jñānāḥ" (BG 7.15) (Morning Walk, November 10, 1975, Bombay)

Srila Prabhupada - "far your question, the soul is fundamentally pure but he has an aptitude to come to the impure state of material contamination. He is therefore called tatastha or marginal. He has got the liberty of staying within the pure state or becoming contaminated. That is his choice. 

This marginal point can be understood in this way; just like you are standing on the shore of the sea. So you can remain on the land or sometimes you can jump into the water to enjoy as you will see on the beaches. 

So many young boys are e

Pnjoying. But that is dangerous at the same time. One who does not know swimming expertly well he may become drowned". (Letter to Upendra, Nairobi 9 October, 1971)

The time it take for one breath of Maha-Vishnu

Vedic cosmology is the description of the universe and its states of matter, cycles within time, physical structure, and effects on living entities according to Hindu texts.

Guna, Pradhana, Prakriti, Ahamkara, Buddhi, Citta, and Pancha Bhoota

All matter is based on three inert gunas (qualities or tendencies)

sattva (goodness)

rajas (passion)

tamas (darkness)

There are three states of the gunas that make up all matter in the universe

pradhana (root matter): gunas in an unmixed and unmanifested state (equilibrium).

prakriti (primal matter): gunas in a mixed and unmanifested state (agitated).

mahat-tattva (matter or universal womb) 

gunas in a mixed and manifested state.

Pradhana, which has no consciousness or will to act on its own, is initially agitated by a primal desire to create. 

The different schools of thought differ in understanding about the ultimate source of that desire and what the gunas are mixed with (eternal elements, time, jiva-tattva souls).

The manifest material elements (matter) range from the most subtle to the most physical (gross). These material elements cover the individual, spiritual jiva-souls (becoming embodied souls), allowing them to interact with the material sense objects, such as their temporary material bodily vessels, other conscious bodies, and unconscious objects.

Manifested subtle elements:

ahamkara (ego)

buddhi (intelligence)

citta (mind)

Manifested physical (gross) elements (a.k.a. pancha bhoota or 5 great elements) and their associated senses and sense organs that manifest

space/ether > sound > ear

air > smell > nose

fire > sight/form > eye

water > taste > tongue

earth > touch > skin

Time

Kala, Kalpa, Manvantara, Yuga Cycle, and Vedic units of time.

Time is infinite with a cyclic universe, where the current universes, the outer Brahmanda universe,  and the secondary universe inside it, was preceded and will be followed by an infinite number of universes (Brahmandas) that each have a secondary universe deep inside them.

The different states of matter are guided by eternal kala (time), which repeats general events ranging from a moment to the lifespan of the universe, which is cyclically created and destroyed.

The earliest mentions of cosmic cycles in Sanskrit literature are found in the Yuga Purana, the Mahabharata and the Manusmriti. 

There are two kalpas in a day/night of Brahma are used, or a day of the Brahman or of Brahma.

Prakriti (primal matter) remains mixed for a maha-kalpa, life of Brahma that is 311 trillion 40 billion human years, and is followed by a maha-pralaya (great dissolution) of equal length. 

This happens as Maha Vishnu is breathing in which takes also 311 trillion 40 billion human years.  

Therefore when Maha Vishnu breaths out the Brahmanda universes are manifest.

And in-between breaths is the life span of Brahma and his universe encased in the surrounding Brahmanda.

The Brahmanda universes manifest as Maha Vishnu breaths out and not until He totally breaths out.

Maha-Vishnu breathing in is different because Brahma has already died and his universe is already annihilated.

So there is a period of time when there is no life in the universe which is 311trillion 40 billion years.

So only the life of the Brahma and the inhaling of Maha Vishnu equals 622 trillion 80 billion years.

Maha Vishnu breathing out does not mean the Brahmanda universes only appear when He has fully breathed out, no, the Brahmanda universes appear AS He breaths out.

The universe (matter) remains manifested for a kalpa (day-time period of Brahma) of 4 billion 320 million human years, where the universe is created at the start of each day and destroyed at the end though Brahma's night (also a kalpa), only to be recreated at the start of the next day (kalp. 

So a day-time kalpa is followed by a night time kalpa (a pralaya or partial dissolution) when Brahma sleeps and the universe is in an unmanifested state. 

Each kalpa has 15 manvantara-sandhyas (junctures of great flooding) and 14 manvantaras (age of Manu, progenitor of mankind), with each manvantara lasting for 306.72 million years. 

Each kalpa has 1,000 and each manvantara has 71 chatur-yugas (epoch, a.k.a. maha-yuga), with each chatur-yuga lasting for 4.32 million years and divided into four yugas (dharmic ages): Satya Yuga (1,728,000 years), Treta Yuga (1,296,000 years), Dvapara Yuga (864,000 years), and Kali Yuga (432,000 years), of which we are currently in Kali Yuga.

Life Edit

Main articles: Jiva, Maya, Karma in Hinduism, Saṃsāra, and Moksha

The individual, spiritual jiva-atma (embodied soul) is the life force or consciousness within a living entity. The jivas are not created, and are distinctly different from the created unconscious matter. The gunas in their manifest state of matter, cover the jivas in various ways based on each jiva's karma and impressions. 

This material covering of matter allows the jivas to interact with the material sense objects that make up the material universe, such as their temporary material bodies, other conscious bodies, and unconscious objects.

The material creation is called maya ("that which is not") due to its impermanent (non-eternal), temporary nature of sometimes being manifest and sometimes not. It has been compared to a dream or virtual reality, where the viewer (jiva) has real experiences with objects that will eventually become unreal.

Through these interactions, a jiva starts to identify the temporary material body as the true self, and in this way becomes influenced and bound by maya perpetually in a conscious state of nescience (ignorance, unawareness, forgetfulness). 

This conscious state of nescience leads to samsara (cycle of reincarnation), only to end for a jiva when moksha (liberation) is achieved through self-realization or remembrance of one's true spiritual self/nature.

The different schools of thought differ in understanding about the initial event that led to the jivas entering the material creation and the ultimate state of moksha.

Creation and structure

Main article: Loka

According to Richard L. Thompson, the Bhagavata Purana presents a geocentric model of our Brahmanda (cosmic egg or universe), where our Bhu-mandala disk, equal in diameter to our Brahmanda, has a diameter of 500 million yojanas (trad. 8 miles each), which equals around 4 billion miles or more, a size far too small for the universe of stars and galaxies, but in the right range for our solar system. 

In addition, the Bhagavata Purana and other Puranas speak of a multiplicity of universes, or Brahmandas, each covered by seven-fold layers with an aggregate thickness of over ten million times its diameter (5x1015 yojanas ≈ 6,804+ light-years in diameter). The Jyotisha Shastras, Surya Siddhanta, and Siddhānta Shiromani give the Brahmanda an enlarged radius of about 5,000 light years. 

Finally, the Mahabharata refers to stars as large, self-luminous objects that seem small because of their great distance, and that our Sun and Moon cannot be seen if one travels to those distant stars. Thompson notes that Bhu-mandala can be interpreted as a map of the geocentric orbits of the sun and the five planets, Mercury through Saturn, and this map becomes highly accurate if we adjust the length of the yojana to about 8.5 miles.

Brahma, the first born and secondary creator, during the start of his kalpa, divides the Brahmanda (cosmic egg or universe), first into three, later into fourteen lokas (planes or realms)—sometimes grouped into heavenly, earthly and hellish planes—and creates the first living entities to multiply and fill the universe. 

Some Puranas describe innumerable universes existing simultaneously with different sizes and Brahmas, each manifesting and unmanifesting at the same time.

Rigveda on creation.

The Rigveda presents many speculative theories of cosmology. For example:

Hiranyagarbha sukta, its hymn 10.121, states a golden child was born in the universe and was the lord, established earth and heaven, then asks but who is the god to whom we shall offer the sacrificial prayers?

Devi sukta, its hymn 10.125, states a goddess is all, the creator, the created universe, the feeder and the lover of the universe;[42]

Nasadiya sukta, its hymn 10.129, asks who created the universe, does anyone really know, and whether it can ever be known.[43]

According to Henry White Wallis, the Rigveda and other Vedic texts are full of alternative cosmological theories and curiosity questions. For example, the hymn 1.24 of the Rigveda asks, "these stars, which are set on high, and appear at night, whither do they go in the daytime?" and hymn 10.88 wonders, "how many fires are there, how many suns, how many dawns, how many waters? I am not posing an awkward question for you fathers; I ask you, poets, only to find out?"

To its numerous open-ended questions, the Vedic texts present a diversity of thought, in verses imbued with symbols and allegory, where in some cases forces and agencies are clothed with a distinct personality, while in other cases as nature with or without anthropomorphic activity such as forms of mythical sacrifices.

The Rigveda contains the Nasadiya sukta hymn which does not offer a cosmological theory, but asks cosmological questions about the nature of the universe and how it began:

Darkness there was at first, by darkness hidden;

Without distinctive marks, this all was water;

That which, becoming, by the void was covered;

That One by force of heat came into being;

Who really knows? Who will here proclaim it?

Whence was it produced? Whence is this creation?

Gods came afterwards, with the creation of this universe.

Who then knows whence it has arisen?

Whether God's will created it, or whether He was mute;

Perhaps it formed itself, or perhaps it did not;

Only He who is its overseer in highest heaven knows,

Only He knows, or perhaps He does not know.

— Rigveda 10:129-6

Three lokas.

Deborah Soifer describes the development of the concept of lokas as follows:

The concept of a loka or lokas develops in the Vedic literature. Influenced by the special connotations that a word for space might have for a nomadic people, loka in the Veda did not simply mean place or world, but had a positive valuation: it was a place or position of religious or psychological interest with a special value of function of its own. 

Hence, inherent in the 'loka' concept in the earliest literature was a double aspect; that is, coexistent with spatiality was a religious or soteriological meaning, which could exist independent of a spatial notion, an 'immaterial' significance. 

The most common cosmological conception of lokas in the Veda was that of the trailokya or triple world: three worlds consisting of earth, atmosphere or sky, and heaven, making up the universe.

— Deborah A. Soiver

Fourteen lokas

Upper seven Lokas in Hindu Cosmology

Lower seven Lokas in Puranas

In the Brahmanda Purana, as well as Bhagavata Purana (2.5), fourteen lokas (planes) are described, consist of seven higher (Vyahrtis) and seven lower (Patalas) lokas.

Satya-loka (Brahma-loka)

Tapa-loka

Jana-loka

Mahar-loka

Svar-loka (Svarga-loka or Indra-loka)

Bhuvar-loka (Sun/Moon plane)

Bhu-loka (Earth plane)

Atala-loka

Vitala-loka

Sutala-loka

Talatala-loka

Mahatala-loka

Rasatala-loka

Patala-loka

However, other Puranas give different version of this cosmology and associated myths. 

The Puranas genre of Indian literature, found in Hinduism and Jainism, contain a section on cosmology and cosmogony as a requirement. 

There are dozens of different Mahapuranas and Upapuranas, each with its own theory integrated into a proposed human history consisting of solar and lunar dynasties. 

Some are similar to Indo-European creation myths, while others are novel. One cosmology, shared by Hindu, Buddhist and Jain texts involves Mount Meru, with stars and sun moving around it using Dhruva (North Star) as the focal reference.

According to Annette Wilke and Oliver Moebus, the diversity of cosmology theories in Hinduism may reflect its tendency to not reject new ideas and empirical observations as they became available, but to adapt and integrate them creatively.

Multiverse.

The Vedic texts describe innumerable universes existing all at the same time, some larger than others, each with its own Brahma administrator with a comparable number of heads. 

Our universe is described as the smallest with a Brahma of only four heads. The Vedic concept of innumerable universes is comparable to the multiverse theory, except nonparallel where each universe is different and individual jiva-souls (embodied souls) exist in exactly one universe at a time. 

All universes manifest from the same matter, and so they all follow parallel time cycles, manifesting and unmanifesting at the same time.

Every universe is covered by seven layers—earth, water, fire, air, sky, the total energy and false ego—each ten times greater than the previous one. 

There are innumerable universes besides this one, and although they are unlimitedly large, they move about like atoms in You. Therefore You are called unlimited.

— Bhagavata Purana 6.16.37[58][59]

Because You are unlimited, neither the lords of heaven nor even You Yourself can ever reach the end of Your glories. 

The countless universes, each enveloped in its shell, are compelled by the wheel of time to wander within You, like particles of dust blowing about in the sky. 

The śrutis, following their method of eliminating everything separate from the Supreme, become successful by revealing You as their final conclusion.

— Bhagavata Purana 10.87.41

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

— Bhagavata Purana 3.11.41¹

And who will search through the wide infinities of space to count the universes side by side, each containing its Brahma, its Vishnu, its Shiva? 

Who can count the Indras in them all--those Indras side by side, who reign at once in all the innumerable worlds; those others who passed away before them; or even the Indras who succeed each other in any given line, ascending to godly kingship, one by one, and, one by one, passing away.

— Brahma Vaivarta Purana.

Every thing that is any where, is produced from and subsists in space. It is always all in all things, which are contained as particles in it. 

Such is the pure vacuous space of the Divine understanding, that like an ocean of light, contains these innumerable worlds, which like the countless waves of the sea, are revolving for ever in it.

— Yoga Vasistha

You know one universe. Living entities are born in many universes, like mosquitoes in many udumbara (cluster fig) fruits.

Prabhupada introducing exam tests on scripture but he never used such tests to qualify a new devotee for first and second initiations while he was with us.

Srila Prabhupada - "Next January there will be an examination on this Bhagavad-gita. Papers will be sent by me to all centers, and those securing the minimum passing grade will be given the title as Bhakti-sastri.           

Similarly, another examination will be held on Lord Caitanya's Appearance Day in February, 1970 and it will be upon Srimad-Bhagavatam and Bhagavad-gita. Those passing will get the title of Bhakti-vaibhava.    

Another examination will be held sometimes in 1971 on the four books, Bhagavad-gita, Srimad-Bhagavatam, Teachings of Lord Caitanya, and Nectar of Devotion. 

One who will pass this examination will be awarded with the title of Bhaktivedanta. I want that all of my spiritual sons and daughters will inherit this title of Bhaktivedanta, so that the family transcendental diploma will continue through the generations. 

Those possessing the title of Bhaktivedanta will be allowed to initiate disciples. Maybe by 1975, all of my disciples will be allowed to initiate and increase the numbers of the generations. 

That is my program. So we should not simply publish these books for reading by outsiders, but our students must be well versed in all of our books so that we can be prepared to defeat all opposing parties in the matter of self-realization."

Correspondence 1969

Srila Prabhupada explains - "God helps those who help themselves"

Devotee - "Prabhupāda, it is written in the Bhagavad-gītā that we just read from, about how you think that Kṛṣṇa will provide for us. And also further on in the Gītā it is said that God helps those who help themselves".

Srila Prabhupāda - "Yes".

Devotee - "Now, how do we determine what we should...?"

Srila Prabhupāda - "Helping yourself means you put yourself under Kṛṣṇa; that is helping yourself. And if you think, "Oh I can protect myself," then you are not helping yourself. Just like this finger, so long it is healthy, working, if there is some trouble, I can spend thousands of dollars for this. 

But if this finger is cut off from my body, if you trample down with your feet this finger, I don't care for it. 

Similarly, to help oneself means to put oneself in the proper position, as part and parcel of Kṛṣṇa. That is real helping. Otherwise how you can help? The finger can help itself by putting itself in the proper position of the hand and work for the whole body. That is proper position. 

If the finger thinks that, "I shall remain separated from this body and help myself," it will die. So as soon as you think, that "I shall live independently without caring for Kṛṣṇa," that is my death, and as soon as I engage myself as part and parcel of Kṛṣṇa, that is my life.

So helping oneself means to know one's position and work in that way. That is helping. 

Without knowing what is his position, how one can help oneself? It is not possible". (Lecture on Bhagavad-gita 6.1, Los Angeles February 13, 1969)

After reading the above, still one should NOT artificially immate the faith a pure devotee has in Krishna. 

Often helping one's self means reading and following the great devotees the best one can but NOT just foolishly sit back and pray to Krishna to fix your broken leg when you can help yourself by getting medical help to put your leg in a cast.

And also NOT just sit back and pray for protection while driving a car knowing you MUST "help yourself and drive the car the best way you can" instead of foolishly praying for Krishna to drive the car for you.

I know some devotees on Sankirtan were in a hurry to distribute Books and drove quickly to places overtaking cars singing Narsingadeva prayers, but still they were killed in a head on collision and killing others too because of this ignorant fanaticism.

Another example of ignorant faith is only chanting Hare Krishna in the middle of a World wide pandemic like Covid-19 that has so far killed 5 million people in 18 months and think Krishna will protect you, NO, helping yourself in this case means getting vaccinated, wear a mask, avoid big religious festivals and crowds.

Many devotees just depended on chanting Hare Krishna thinking Krishna will protect them, many never even wore masks or practiced social distancing thinking Krishna devotees are above all that.

Sadly because of this ignorance many devotees died including Gurus and sannyāsis because they did not really understand what "God helps those who helps themselves" means.

Often Prabhupāda called in medical help when sick like when he had a seriously infected finger.

He did NOT just sit back and only chant Hare Krishna, he helped himself by calling in a doctor to give him penicillin that did eventually heal his finger.

This is the proper understanding of "God helps those who helps themselves"

Actually the saying "God helps those who helps themselves" depends on one's level of faith.

For example, in the early 1970s one fanatical Temple President forced all the devotees to eat the left over prasadam from the Sunday feast saying prasadam can never be contaminated.

Eventually some devotees got sick with hepatitis and our GBC stopped this fanaticism.

He explained to the devotees, yes prasadam cannot be contaminated however, most devotees are NOT on that level of realization, so we CANNOT immitate that level of faith by forcing devotees to follow such nonsense. 

So in this regards this painting must be properly understood and not imitated.

The Supreme Personality of Godhead Krsna has 64 qualities that ONLY He has all the time in full.

Sadly, many Vedic so called scholars, Hindu academics and other Sampridayas wrongly believe the 4 armed Visnu is the original Form of God and not the two armed Kṛṣṇa.

Their understanding is incorrect and influenced by the decline of the Vedic Civilization over the last 5000 years, from internal degradation due to the collapse of the Brahmin class, to demigod and Kali wordship performed for material gain. 

Eventually primitive tribes invaded the Indian sub-continent from Europe, Arabia and Persia, and later barbaric Muslims from Saudi Arabia and Iran in the 9th century AD.

All under the further influence of this degraded age of Kali-yuga.

Many cannot understand that the 2 armed Krsna is actually the Supreme Personality of Godhead and cause of all causes who has 4 more qualities in full than His Visnu/Narayana expansions have.

Therefore, Krsna IS the ORIGINAL Form of God and NOT Visnu. 

Sadly, those mentioned above cannot understand that the Visnu/Narayana Forms of God expand from Krsna the original Form of Godhead and NOT the other way around (from Visnu) as many Hindus WRONGLY believe.

In other words, Krsna is NOT an expansion of Visnu because Krsna IS the original Supreme Personality of Godhead and cause of ALL causes.

The 64 qualities of Krsna confirms He is the Supreme Lord because He is the only Personality who has them all in full.

Among those 64 qualities, Krsna has 4 more qualities in full than His Visnu-tattva and Visnu-sakti-tattva expansions, who only sometimes partially exhibit those 4 extra qualities.

Visnu-tattva (Visnu/Narayana expansions) and Visnu-"sakti"-tattvas personalities (Krsna's internal potency headed by Srimati Radharani), have only 60 of Krsna's 64 qualities in full, but can sometimes partially exhibit those extra 4 qualities.

Except for Radharani Herself who can manifest them fully because She IS Kṛṣṇa playing the role of His lover Radharani. 

This means Visnu-tattva and Visnu-"sakti"-tattva have 93.75% of Krsna's 100% qualities.

The 4 qualities that Visnu/Narayana Forms do not have in full, that includes Krsna's first expansion Balarama, are as follows,

(61) Krsna is the performer of wonderful varieties of pastimes (especially His childhood pastimes.

(62) Krsna is surrounded by devotees endowed with wonderful love of Godhead.

(63) Krsna can attract all living entities all over the universes by playing on His flute.

(64) Krsna has a wonderful excellence of beauty which cannot be rivaled anywhere in the creation.

These four qualities above out of Krsna's 64 qualities is important to understand because as said, not even Visnu/Narayana forms of God, including Balarama, have them in full, although only sometimes exhibited partially.

Krsna is the original Personality of Godhead. His first expansion is Balarama, who expands the original catur vyuha or quadruple expansions,

1 - Vasudeva 

2 - Sankarsana 

3 - Pradyumna 

4 - Aniruddha

These original catur vyuha expansions reside in Mathura and Dvaraka.

From them twenty four forms of Visnu expand. They are named differently according to the arrangement of the conch, disc, lotus and club in Their hands. 

All of these twenty four forms reside in each Vaikuntha planet with the predominating Deity of that planet. 

From the original catur vyuha the second catur vyuha expands. In this second catur vyuha, the form of Sankarsana is also called Maha Sankarsana. 

It is from Maha Sankarsana that Maha Visnu becomes manifested who creates the material worlds (unlimited Brahmanda universes)

Krsna expands as Karanodakshayi Visnu (Maha-Visnu) and builds the material creation by creating innumerable Brahmanda universes.

From the four armed Bodily form of Maha-Visnu, all the billions material massive universes (Brahmandas) originate from the pores of His skin and from His breathing.

In this way Maha-Visnu creates all the material universes (multiple Brahmanda universes) that take up 1/4 of the Spiritual Sky.

Maha-Visnu further expands as Garbhodakashayi Visnu who resides deep inside a "secondary universe" that is deep inside the greater surrounding Brahmanda universe.

From Garbhodakashayi Visnu, Lord Brahma appears from a lotus flower growing from Garbhodakashayi Visnu's naval, who then creates His "secondary universe" that houses the many planetary systems.

Maha-Visnu also expands as a third Visnu known as the Ksirodakashayi Visnu (Supersoul or Paramatma) who accompanies all marginal living entities (jiva-souls) who choose to leave the spiritual world (3/4 of the Spiritual Sky) and enter the temporary material creation (1/4 of the Spiritual Sky)

The other 3/4s of the Spiritual Sky is the Vaikuntha planets and Krsna's central abode of Goloka Vrindavana.

The Ksirodakashayi Visnu (Supersoul or Paramatma) accompanies all the individual jiva-souls (marginal living entities) when they choose to enter the material creation or the dormant impersonal (inactive) Brahmajyoti.

The expansions of Krsna are,

1 - Visnu-tattva (direct expansions) has 60 of Krsna's 64 attributes, which is 93.75% of Krsna's total qualities.

2 - Visnu-"sakti"-tattvas is the internal potency or energy of Kṛṣṇa, they also have 93.75% which means they have 60 of Krsna's 64 qualities. Visnu-"sakti"-tattva are many inhabitants (personalities who are expansions of both Krsna and Radharani) living in Vṛndāvana.  

The internal energy or potency of Krsna is under the control of Srimati Radharani, who is none different from Krsna, and has His 100% qualities, having all 64 qualities like Krsna, making Radharani none different from Krsna. 

3 - Siva-tattva (Lord Siva) has 55 of Krsna's 64 qualities which is 85.938% of Krsna's 100% qualities.

4 - Marginal living entities (jiva-tattva or jiva-souls) have 50 of Krsna's 64 qualities which is 78.125% of Krsna's 100% qualities.

The difference between Krsna (64 qualities) and Visnu/Narayana (60 qualities) are the four qualities that ONLY Krsna has in full.

In actual fact, the full extent of Krsna's wonderful qualities or attributes are impossible for the jiva-souls to fully understand.

Here are Krsna's 64 qualities or attributes-

(1) Beautiful features of the entire body

(2) Marked with all auspicious characteristics

(3) Extremely pleasing

(4) Effulgent

(5) Strong

(6) Ever youthful

(7) Wonderful linguist

(8) Truthful

(9) Talks pleasingly

(10) Fluent

(11) Highly learned

(12) Highly intelligent

(13) Genius

(14) Artistic

(15) Extremely clever

(16) Expert

(17) Grateful

(18) Firmly determined

(19) An expert judge of time and circumstances

(20) Sees and speaks on the authority of Vedas, or scriptures

(21) Pure

(22) Self-controlled

(23) Steadfast

(24) Forbearing

(25) Forgiving

(26) Grave

(27) Self-satisfied

(28) Possessing equilibrium

(29) Magnanimous

(30) Religious

(31) Heroic

(32) Compassionate

(33) Respectful

(34) Gentle

(35) Liberal

(36) Shy

(37) The protector of surrendered souls

(38) Happy

(39) The well-wisher of devotees

(40) Controlled by love

(41) all-auspicious

(42) Most powerful

(43) all-famous

(44) Popular

(45) Partial to devotees

(46) Very attractive to all women

(47) all-worship able

(48) all-opulent

(49) all-honourable

(50) The supreme controller.

(51) Changeless

(52) all-cognizant

(53) Ever fresh

(54) sac-cid-ananda-vigraha (eternity, knowledge and bliss as an eternal blissful spiritual bodily form)

(55) Possessing all mystic perfections.

(56) He has inconceivable potency.

(57) Uncountable universes generate from His body.

(58) He is the original source of all incarnations.

(59) He is the giver of salvation to the enemies whom He kills.

(60) He is the attractor of liberated souls.

As explained above, besides these 60 transcendental qualities, Krsna has 4 more not manifested even in the Visnu/Narayana forms of Godhead, what to speak of the demigods or living entities.

They are as follows-

(61) He is the performer of wonderful varieties of pastimes (especially His childhood pastimes).

(62) He is surrounded by devotees endowed with wonderful love of Godhead.

(63) He can attract all living entities all over the universes by playing on His flute.

(64) He has a wonderful excellence of beauty which cannot be rivaled anywhere in the creation.

The Absolute Truth Lord Krsna is anandamaya (desiring to increase His joy), hence from Krsna's original form He expands and becomes many.

These emanations from the Supreme Person are of two categories: full expansions and partially manifested expansions.

The Lord's various full and partial expansions and the Lord Himself simultaneously co-exist, only appearing to manifest under the influence of time.

These expansions of Krsna are known as Visnu-tattva Forms of God (Krsna), and they are also the Supreme Absolute Truth such as,

Balarama, 

Pradyumna, 

Vasudeva,  

Ramachandra, 

Narsingadeva,  

Narayana, 

Visnu,

Maha-Visnu, 

Garbhodakashayi Visnu etc

And then there is Visnu-"sakti"-tattva expansions like many of the gopis and gopas who are technically Krsna Himself playing a role in His own Vrindavana pastimes along side the more independent jiva-souls.

All Visnu-tattva and Visnu-"sakti"-tattvas accept their own role in the mood of Servitor to the original Supreme Being Lord Krsna.

For example, Visnu/Narayana Forms are known by many different names on their particular Vaikuntha planet in the Spiritual sky.

This relationship is the foundation of Vedic monotheism, which encompasses the inconceivable, absolute personal nature of the original Godhead.

As explained above Lord Krsna possesses two other expansions known as Siva-tattva and jiva-souls. 

Together with Visnu-tattva and Visnu-"sakti"-tattvas, these four personalities are representative of the Absolute Person, 

1 - Internal living energy (spiritual persons like Radharani and Krsna and their expansions)

2 - External energy (dead matter)

3 - Marginal living energy (The jiva-souls with the quality of free will and having a their own individual personality separate from Krsna's Personality) 

Krsna also expands Himself as Siva, Brahma and the marginal living entities (jiva-souls).

Like us, Lord Brahma is also jiva-soul who has 78.125% of Krsna's qualities.

Lord Siva is between Visnu-tattva and jiva-tattva and has 85.938% of Krsna's qualities.

Lord Visnu/Narayana is Visnu-tattva who have 93.75% of Krsna’s qualities.

And Visnu-"sakti"-tattva under the control of Srimati Radharani also have 93.75% of Krsna's qualities however, as said above, Radharani Herself is none different from Krsna and has ALL the qualities Kṛṣṇa has.

When Krsna wanted to experience loving relations, affection and exchanges with a women, He expanded Himself as Srimati Radharani as well as remaining Kṛṣṇa, therefore She is none different from Krsna.

So, how to understand Kṛṣṇa is no different than Radharani? The position of Srimati Radharani can be very hard to understand but there is no difference between thinking of Kṛṣṇa and associating with Him.

Srila Prabhupada - "Radharani's mind, senses and body are steeped in love for Kṛṣṇa. She is Kṛṣṇa’s own energy, and She helps Him in His pastimes. Śrīmatī Rādhārāṇī is as fully spiritual as Kṛṣṇa. 

No one should consider Her to be material. She is definitely not like the conditioned souls, who have material bodies, gross and subtle, covered by material senses. 

She is all-spiritual, and both Her body and Her mind are of the same spiritual embodiment. Because Her body is spiritual, Her senses are also spiritual. Thus Her body, mind and senses fully shine in love of Kṛṣṇa. 

She is the personified hlādinī-śakti (the pleasure-giving energy of the Lord’s internal potency), and therefore She is the only source of enjoyment for Śrī Kṛṣṇa. Śrī Kṛṣṇa cannot enjoy anything that is internally different from Him.

Therefore Rādhā and Śrī Kṛṣṇa are identical. 

The sandhinī portion of Śrī Kṛṣṇa’s internal potency has manifested the all-attractive form of Śrī Kṛṣṇa, and the same internal potency, in the hlādinī feature, has presented Śrīmatī Rādhārāṇī, who is the attraction for the all-attractive. 

No one can match Śrīmatī Rādhārāṇī in the transcendental pastimes of Śrī Kṛṣṇa." (CC, Adi 4.71, Translation and Purport)

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

Srila Prabhupada - "Kṛṣṇa and Rādhārāṇī are both transcendentally qualified, and both of Them attract one another. Yet in that transcendental attraction, Rādhārāṇī is greater than Kṛṣṇa, for the attractiveness of Rādhārāṇī is the transcendental taste in conjugal love. Similarly, there are transcendental tastes in servitude, friendship and other relationships with Kṛṣṇa." (TLC, Ch 14, Purport)

Srila Prabhupada - "When Kṛṣṇa left Vṛndāvana for Mathurā, the gopīs became most dejected and spent the rest of their lives simply crying in separation from Kṛṣṇa. This means that in one sense they were never actually separated from Kṛṣṇa. There is no difference between thinking of Kṛṣṇa and associating with Him. 

Rather, vipralambha-sevā, thinking of Kṛṣṇa in separation, as Śrī Caitanya Mahāprabhu did, is far better than serving Kṛṣṇa directly. Thus of all the devotees who have developed unalloyed devotional love for Kṛṣṇa, the gopīs are most exalted, and out of all these exalted gopīs, Śrīmatī Rādhārāṇī is the highest. 

No one can excel the devotional service of Śrīmatī Rādhārāṇī. Indeed, even Kṛṣṇa cannot understand the attitude of Śrīmatī Rādhārāṇī; therefore He took Her position and appeared as Śrī Caitanya Mahāprabhu, just to understand Her transcendental feelings. 

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

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

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

Why is Rādhā-kuṇḍa so exalted? 

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

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

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

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

In Śrīmad-Bhāgavatam Canto 10 Chapter 30 Text 28 it is also stated that Rādhārāṇī and the gopīs render the highest perfectional loving service to the Lord and that the Lord is so pleased with them that He does not wish to leave the company of Śrīmatī Rādhārāṇī." (TLC, Ch 30)

Srila Prabhupāda - "As Kṛṣṇa is the highest emblem of spiritual perfection, so Rādhārāṇī is the highest emblem of that spiritual pleasure potency by which Kṛṣṇa is satisfied. Since Kṛṣṇa is unlimited, in order to satisfy Him Rādhārāṇī is also unlimited. 

Kṛṣṇa is satisfied just by seeing Rādhārāṇī, but Rādhārāṇī expands Herself in such a way that Kṛṣṇa desires to enjoy Her more. Because Kṛṣṇa was unable to estimate the pleasure potency of Rādhārāṇī, He decided to accept the role of Rādhārāṇī, and that combination is Śrī Caitanya Mahāprabhu." (TLC, Ch 31)

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

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

Caitanya Caritamrta - "The transcendental goddess Śrīmatī Rādhārāṇī is the direct counterpart of Lord Śrī Kṛṣṇa. She is the central figure for all the goddesses of fortune. She possesses all the attractiveness to attract the all-attractive Personality of Godhead. She is the primeval internal potency of the Lord." (CC, Adi 4.83, Translation)

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

Srila Prabhupāda - "Lord Caitanya’s heart was full of the feelings of Śrīmatī Rādhārāṇī, and His appearance resembled Hers. Svarūpa Dāmodara has explained His attitude as rādhā-bhāva-mūrti, the attitude of Rādhārāṇī. 

One who engages in sense gratification on the material platform can hardly understand rādhā-bhāva, but one who is freed from the demands of sense gratification can understand it. Rādhā-bhāva must be understood from the Gosvāmīs, those who are actually controllers of the senses. 

From such authorized sources it is to be known that the attitude of Śrīmatī Rādhārāṇī is the highest perfection of conjugal love, which is the highest of the five transcendental mellows, and it is the complete perfection of love of Kṛṣṇa. In the loving affairs of Rādhā and Kṛṣṇa, Rādhārāṇī is the āśraya feature and Kṛṣṇa the viṣaya." (CC Adi 4.106, Purport)

Srila Prabhupāda - "Viṣaya and āśraya are two very significant words relating to the reciprocation between Kṛṣṇa and His devotee. The devotee is called the āśraya, and his beloved, Kṛṣṇa, is the viṣaya. Different ingredients are involved in the exchange of love between the āśraya and viṣaya, which are known as vibhāva, anubhāva, sāttvika and vyabhicārī. 

Vibhāva is divided into the two categories ālambana and uddīpana. Ālambana may be further divided into āśraya and viṣaya. In the loving affairs of Rādhā and Kṛṣṇa, Rādhārāṇī is the āśraya feature and Kṛṣṇa the viṣaya. The transcendental consciousness of the Lord tells Him, 

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

Therefore, to feel the pleasure of the āśraya category, Lord Kṛṣṇa appeared as Śrī Caitanya Mahāprabhu." (CC Adi 4.135, Purport)

Srila Prabhupada - "Among the gopīs, Śrīmatī Rādhikā is the foremost. She surpasses all in beauty, in good qualities, in good fortune and, above all, in love. Among all the gopīs, Śrīmatī Rādhārāṇī is the most exalted. She is the most beautiful, the most qualified and, above all, the greatest lover of Kṛṣṇa." (CC Adi 4.214, Translation and Purport)

Caitanya Caritamrta - "Rādhā is the beloved consort of Kṛṣṇa, and She is the wealth of His life. Without Her, the gopīs cannot give Him pleasure. Radharani is the chief damsel of Vraja in love with Govinda, the Supreme Personality of Godhead, Śrī Kṛṣṇa." (CC Adi 4.218, Translation)

Srila Prabhupāda - "The fact is that both Kṛṣṇa and Lord Caitanya are the original Personality of Godhead. No one should try to eliminate Lord Caitanya from Śrī Kṛṣṇa. In His form of Śrī Kṛṣṇa, He is the supreme enjoyer, and in His form of Lord Caitanya, He is the supreme enjoyed. 

No one can be more superexcellently attractive than Śrī Kṛṣṇa, and but for Śrī Kṛṣṇa, no one can enjoy the supreme form of devotion, Śrīmatī Rādhārāṇī. But for Śrī Kṛṣṇa, all Viṣṇu forms are lacking this ability. This is explained in the description of Govinda in Caitanya-caritāmṛta. There it is said that Śrīmatī Rādhārāṇī is the only personality who can infuse Śrī Kṛṣṇa with transcendental pleasure. Thus Śrīmatī Rādhārāṇī is the chief damsel of Vraja in love with Govinda, the Supreme Personality of Godhead, Śrī Kṛṣṇa." (TLC, Ch 32)

All expansions of the Supreme Personality of Godhead Lord Krsna are in different categories therefore, as a reminder we can summarize as follows-

Lord Krsna has all His 64 qualities at all times, which is 100%.

Visnu-tattva (Visnu/Narayana expansions) have 60 of Krsna's 64 qualities which is 93.75% of Krsna's attributes.

Visnu-"sakti"-tattvas (internal potency headed by Radharani) has also 60 of Krsna's 64 attributes, also 93.75% of Krsna's qualities, although Radharani is also non-different from Krsna whom He created so He could experience loving exchanges and intimacy with a women.

Siva-tattva (Lord Siva and his expansions) is in a league of his own who has 55 of Krsna's 64 attributes, which is 85.938% of Krsna's qualities.

Jiva-tattva (jiva-souls) have 50 of Krsna's 64 attributes which is 78.125% of Krsna's qualities.

Krsna is called Param Purushottam, Purnavatar which means He is the Supreme Personality of Godhead and cause of ALL causes.

Srimad Bhagavatam - "Whoever carefully recites the mysterious appearances of the Lord, with devotion in the morning and in the evening, gets relief from all miseries of life." (ŚB Canto 1 Ch 3 Text 29)

Srila Prabhupada - "In the Bhagavad-gītā the Personality of Godhead has declared that anyone who knows the principles of the transcendental birth and activities of the Lord will go back to Godhead after being relieved from this material tabernacle. So simply knowing factually the mysterious way of the Lord’s incarnation in this material world can liberate one from material bondage. 

Therefore the birth and activities of the Lord, as manifested by Him for the welfare of the people in general, are not ordinary. They are mysterious, and only by those who carefully try to go deep into the matter by spiritual devotion is the mystery discovered. Thus one gets liberation from material bondage. 

It is advised therefore that one who simply recites this chapter of Bhāgavatam, describing the appearance of the Lord in different incarnations, in sincerity and devotion, can have insight into the birth and activities of the Lord. 

The very word vimukti, or liberation, indicates that the Lord’s birth and activities are all transcendental; otherwise simply by reciting them one could not attain liberation. They are therefore mysterious, and those who do not follow the prescribed regulations of devotional service are not entitled to enter into the mysteries of His births and activities." (ŚB Canto 1 Ch 3 Text 29)

All expansions of the Lord possess the above percentages of Krsna's attributes, but Krsna is the only possessor of all His 64 qualities.

And His personal expansions, as said above, such as svayam-prakasa, tad-ekatma up to the categories of the avataras who are all Visnu-tattva, possess up to 93.75% of these transcendental attributes which means, as said above, have 60 of Krsna's 64 qualities

The jiva-souls (marginal living entities) covered in different statuses of material life, always possess up to the limit of 78.125% of the Krsna's attributes, but are covered over by the lower species in the material creation. 

Therefore in the conditioned state of material existence, the marginal living entities (jiva-souls) exhibit a very minute quantity of their spiritual identity (free will) in the material creation.

The most perfect of living beings in the material universe is Brahma, the supreme administrator of each material "secondary universe" that is deep inside their Brahmanda universe.

Lord Brahma is also a jiva-soul like us, possessing 78.125% of Krsna's 100% attributes therefore a jiva-soul if qualified, can take the post of a Brahma.

All the demigods except Siva, have only 78.125% attributes having 50 of Krsna's 64 qualities also. 

And all the jiva-souls within the species of material life possess the same attributes in their full potential because they are spiritual personalities but now restricted by the material covering of different types of material bodily vessels.

The standard of perfection for jiva-souls covered by the material human bodily vessel trapped in the material creation, are to develop their full potential of up to 78.125% qualities of Krsna's 100% attributes, which is having 50 of Krsna's 64 qualities, and return back home back to Godhead.

The marginal living entities (jiva-souls) can never be equal to Krsna, Radharani, Balarama, Visnu, Maha-Visnu, Garbhodakashayi Visnu or Siva.

 As said above, the jiva-souls can take up the post of Lord Brahma who also has 78.125% of Krsna’s qualities.

The marginal living entities (jiva-souls) can become godly by developing their full potential of 78.125% of Krsna's attributes, but they can NEVER become a God like Krsna, Visnu or Siva.

The marginal living entities (jiva-souls) eternal home is residing in the Vaikuntha planets and Goloka-Vrindavana in the spiritual sky which is their original eternal position.

Like Krsna,the jiva-souls were never created, they never originated from a "clear sheet of consciousness" as other Sangas (groups like the Gauḍīya math wrongly claim), the jiva-souls are beginning less and endless.

Bhagavad Gita As It Is Chapter 2 text 20 explains the jiva-souls have existed for “infinity” which 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 and were NEVER created.

Srila Prabhupada – “There are no new souls, new and old are due to this material body, but the jiva-soul is never born and never dies, so if there is no birth, how can there be new souls?” (Letter to Jagadisa dasa, 7/9/1970)

Srila Prabhupada – “Existence in the impersonal brahman is also within the category of non-Krsna consciousness. Those who are in the brahman effulgence are also in the fallen condition, so there is no question of falling down from a fallen condition. When fall takes place, it means falling down from the non-fallen condition. The non-fallen condition is Krsna consciousness.” (Letter to Revatinandana, Los Angeles 13 June, 1970)

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)

As said above, there is only one category of the jiva-souls who can be either nitya-baddha (eternally conditioned) or nitya-siddha (eternally liberated) 

Srila Prabhupada – “There are two kinds of marginal living entities: nitya-siddha and nitya-baddha. The actual constitutional position of every marginal living entity is nitya-siddha.” (CC, lecture, July 13, 1976) 

Srila Prabhupada – “By following the rules and regulations and instructions of the spiritual master, he can become again nitya-siddha. So the Krsna consciousness movement is to make the nitya-baddhas AGAIN nitya-siddha.” (New York Lecture on CC, July 13, 1976)

Srila Prabhupada – “So the Krsna consciousness movement is to make the nitya-baddhas AGAIN nitya-siddha, to bring them to their original position. It is a difficult task.” (London lecture on BG, 13-14, July 14, 1973)

Tatastha-sakti is an already “fallen conditional state” of the individual jiva-souls as Prabhupada explains, so there is no question of falling down from an already fallen state.

Srila Prabhupada – “So this material world is the taṭastha (conditioned) characteristics, and the spiritual world is the “personal” characteristics. So our effort is to get out of this taṭastha (conditioned) characteristics and to enter the permanent characteristics. That is called spiritual elevation.” (Lecture on CC Madhya-lila 20.354-358 — New York City, 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 7.4-5 - Bombay, March 30, 1971)

Fall down means from a none fallen condition and that none fallen original position of the jiva-souls is Vaikuntha and Goloka Vrindavana which are their perpetual homes.

The jiva-souls are eternal associates of Krsna and Visnu in the spiritual worlds where more than 90% never choose to leave. 

The more intimate abode of Lord Krsna is above the Vaikuntha planets and is called Krsnaloka or Goloka Vrndavana.

By reaching their full potential of 78.125% while trapped in the material creation, the jiva-tattva-souls can AGAIN enter the planet of Krsnaloka (Goloka-Vrindavana) after giving up their present decaying material bodily vessel.

Bhagavad Purana (Srimad Bhagavatam) Canto I Ch 3 text 28

Text 28

ete cāṁśa-kalāḥ puṁsaḥ

kṛṣṇas tu bhagavān svayam

indrāri-vyākulaṁ lokaṁ

mṛḍayanti yuge yuge

Translation

All of the incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Śrī Kṛṣṇa is the original Personality of Godhead. All of them appear on planets whenever there is a disturbance created by the atheists. The Lord incarnates to protect the theists. 

Purport by Srila Prabhupada 

Learned scholars in transcendental subjects have carefully analyzed the summum bonum Kṛṣṇa to have sixty-four principal attributes. 

All the expansions or categories of the Lord possess only some percentages of these attributes. But Śrī Kṛṣṇa is the possessor of the attributes cent percent. 

And His personal expansions such as svayam-prakāśa, tad-ekātmā up to the categories of the avatāras who are all viṣṇu-tattva, possess up to ninety-three percent of these transcendental attributes. 

Lord Śiva, who is neither avatāra nor āveśa nor in between them, possesses almost eighty-four percent of the attributes.

But the jīvas, or the individual living beings in different statuses of life, possess up to the limit of seventy-eight percent of the attributes. In the conditioned state of material existence, the living being possesses these attributes in very minute quantity, varying in terms of the pious life of the living being. 

The most perfect of living beings is Brahmā, the supreme administrator of one universe. He possesses seventy-eight percent of the attributes in full. 

All other demigods have the same attributes in less quantity, whereas human beings possess the attributes in very minute quantity. The standard of perfection for a human being is to develop the attributes up to seventy-eight percent in full.

The living being can never possess attributes like Śiva, Viṣṇu or Lord Kṛṣṇa. A living being can become godly by developing the seventy-eight-percent transcendental attributes in fullness, but he can never become a God like Śiva, Viṣṇu or Kṛṣṇa. He can become a Brahmā in due course.

The godly living beings who are all residents of the planets in the spiritual sky are eternal associates of God in different spiritual planets called Hari-dhāma and Maheśa-dhāma. 

The abode of Lord Kṛṣṇa above all spiritual planets is called Kṛṣṇaloka or Goloka Vṛndāvana, and the perfected living being, by developing seventy-eight percent of the above attributes in fullness, can enter the planet of Kṛṣṇaloka after leaving the present material body." (SB Canto I Ch 3 text 28)**