Who are the five Pancha Tattva devotees?

1 - Sri Advaita Acharya is Maha-Visnu and Visnu-tattva.

2 - Sri Nityananda is Balarama Himself the first expansion of Krsna and origin of all Visnu-tattvas.

3 - Lord Caitanya Mahaprabhu is the combination of Sri Radha and Krsna playing the part as Krsna's devotee.

4 - Sri Gadadhara Pandit is Srimati Radharani who is the incarnation of devotional energy and of the internal potency who is Srimati Radharani.

5 - Sri Srivasa "marginal energy" (jiva-tattva or jiva-soul) and is also Naradha Muni among other great jiva-soul devotees.

Krsna and Radharani are also one Body known an Lord Caitanya Mahaprabhu.

Radha and Krsna are the same, Krsna divided Himself into two so He could experience loving exchanges with a women and that women is Srimati Radharani.

Srila Prabhupada - "When Krsna wants to be attracted by a woman, He has to create such a woman from His own energy. That woman is Rādhārāṇī. 

It is explained by the Gosvāmīs that Rādhārāṇī is the manifestation of the pleasure potency of the Supreme Personality of Godhead.

When the Supreme Lord wants to derive transcendental pleasure, He has to create a woman from His internal potency and that women is Srimati Radharani." (SB Canto 3 Ch 31 text 38, Purport)

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

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

(jaya) sri-krsna-caitanya prabhu nityananda sri-advaita gadadhara srivasadi-gaura-bhakta-vrnda

Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare Hare Rama, Hare Rama, Rama Rama, Hare Hare.

Lord Krsna enjoys by manifesting Himself as the Spiritual Masters, the devotees, the diverse energies, the incarnations and the plenary portions in the form of the Panca-Tattva.

The Panca-Tattva are all five in one. I, therefore, worship the lotus feet of these five diversities of the one truth, the Panca-Tattva, by invoking their benedictions.

I offer my respectful obeisances unto the spiritual masters, the devotees of the Lord, the Lord’s incarnations, His plenary portions, His energies and the primeval Lord Himself, Sri Krsna Caitanya Mahaprabhu. (Sri Krsnadasa Kaviraja Goswami)

1 - Sri Krsna Caitanya,

2 - Prabhu Nityananda,

3 - Sri Advaita,

4 - Gadadhara,

5 - Srivasa.

Sri Krsnadasa Kaviraja Goswami in the Caitanya Caritamrita describes them as follows-

"Spiritually, there are no differences between these five tattvas, for on the transcendental platform everything is absolute. Yet, there are also varieties in the spiritual world, and in order to taste these spiritual varieties, one should distinguish between them." (C.C.Adi 7.5)

"Let me offer my obeisances unto Lord Sri Krsna, who has manifested Himself in five as a devotee (Lord Caitanya), expansion of a devotee (Lord Nityananda), incarnation of a devotee (Advaita Acarya), pure devotee (Srivasa), and devotional energy (Gadadhara)." (C.C.Adi 7.6)

1 - Lord Krsna Caitanya Mahaprabhu

"The loving affairs of Sri Radha and Krsna are transcendental manifestations of the Lord’s internal pleasure giving potency. Although Radha and Krsna are one in Their identity, They separated Themselves eternally. 

Now, these two transcendental identities have again united, in the form of Sri Krsna Caitanya. I bow down to Him, who has manifested Himself with the sentiment and complexion of Srimati Radharani, although He is Krsna Himself." (C.C.Adi 1.5)

"Desiring to understand the glory of Radharani’s love, the wonderful qualities in Him that She alone relishes through Her love, and the happiness She feels when She realizes the sweetness of His love, the Supreme Lord Hari, richly endowed with Her emotions, appeared from the womb of Srimati Saci devi as the moon appeared from the ocean." (C.C.Adi 1.6)

Lord Caitanya Mahaprabhu is the source of energy for all His devotees. He is maha-vadanyavatara, the most magnanimous incarnation of the Lord, for He does not consider the offenses of the fallen souls.

In order to take full benefit of the Hare Krsna Mahamantra, we must first take shelter of Sri Caitanya Mahaprabhu.

2 - Sri Nityananda Prabhu

"May Sri Nityananda Rama be the object of my constant remembrance. Sankarsana, Sesa Naga and the Visnus who lie on the Karana Ocean, Garbha Ocean and Ocean of Milk are His plenary portions and the portions of His plenary portions." (C.C.Adi 1.7)

"I surrender unto the lotus feet of Sri Nityananda Rama, who is known as Sankarsana in the midst of the catur-vyuha [consisting of Vasudeva, Sankarsana, Pradyumna and Aniruddha]. He possesses full opulences and resides in Vaikunthaloka, far beyond the material creation." (C.C.Adi 1.8)

"I offer my full obeisances unto the feet of Sri Nityananda Rama, whose partial representation called Karanadakasayi Visnu, lying on the Karana Ocean, is the original Purusa, the master of the illusory energy, and the shelter of all the universes." (C.C.Adi 1.9)

"I offer my full obeisances unto the feet of Sri Nityananda Rama, a partial part of whom is Garbhodakasayi Visnu. From the navel of Garbhodakasayi Visnu sprouts the lotus that is the birthplace of Brahma, the engineer of the universe. The stem of that lotus is the resting place of the multitude of planets." (C.C.Adi 1.10)

"I offer my respectful obeisances unto the feet of Sri Nityananda Rama, whose secondary part is the Visnu lying in the Ocean of Milk. That Ksirodakasayi Visnu is the Supersoul of all living entities and the maintainer of all the universes. Sesa Naga is His further subpart." (C.C.Adi 1.11)

Devotees understand that Lord Nityananda is Balarama Himself — the first expansion of Krsna. Vrindavan das Thakur, author of Caitanya Bhagavat prays,

"I offer my respectful obeisances unto Sri Caitanya Mahaprabhu and Sri Nityananda Prabhupada's, whose long arms extend to Their knees. They have splendid golden complexions, and They inaugurated the congregational chanting of the Holy Names of the Lord.

Their eyes resemble the petals of lotus flowers. They are the maintainers of all the worlds, the best of the brahmanas, the protectors of religious principles for this age. They bring happiness to the people of the world, and are the most merciful incarnations."

Lord Nityananda is even more merciful than Sri Caitanya Mahaprabhu because after Nitai was struck on the head with an earthen pot by the sinful Jagai and Madhai, He stopped Lord Caitanya from killing the two criminals.

He begged the Lord to spare their lives because after all, their mood was to make devotees by killing the demoniac tendencies within, not by slaying wrong-doers.

The Lord agreed to do this if the demoniac brothers would give up their sinful activities and change their bad habits into Krsna Conscious ones. By His request, Mahaprabhu spared the brothers. By this mercy, the brothers fell at the feet of Caitanya Mahaprabhu and immediately surrendered their lives in devotion to Lord Caitanya.

3 - Sri Advaita Acarya

Advaita means non-dual because He is non-different from the Supreme Lord.

Acarya means He is disseminating Krsna Consciousness.

Advaita Acarya is Maha-Visnu, whose main function is to create the cosmic world through the actions of Maya-

“Because He is nondifferent from Hari, the Supreme Lord, He is called Advaita, and because He propagates Krsna Consciousness, He is called Acarya. He is the Lord and the incarnation of the Lord’s devotee. Therefore I take shelter of Him." (C.C.Adi 1.13)

Advaita Acarya is in the Visnu-tattva category with Sri Caitanya Mahaprabhu and Sri Nityananda Prabhu. These are the three masters, but Nityananda and Advaita are servants of Mahaprabhu. It was Advaita Gosai who prayed to the Lord by offering water and Tulasi leaves to His Salagram Sila Krsna Deity by loudly roaring his request for the Lord to appear.

4 - Sri Gadadhara Pandit.

Srila Prabhupada - "The pleasure potency of Śrī Kṛṣṇa formerly known as Vṛndāvaneśvarī is now personified in the form of Śrī Gadādhara Paṇḍita in the pastimes of Lord Caitanya Mahāprabhu.

Śrī Svarūpa Dāmodara Gosvāmī has pointed out that in the shape of Lakṣmī, the pleasure potency of Kṛṣṇa, she was formerly very dear to the Lord as Śyāmasundara-vallabhā. The same Śyāmasundara-vallabhā is now present as Gadādhara Paṇḍita. Formerly, as Lalitā-sakhī, she was always devoted to Śrīmatī Rādhārāṇī."  (C.C.Adi 10.15 purport)

Gadadhara Goswami is a representative of a perfect brahmana spiritual master He is the Pleasure Potency of Sri Krsna (Srimati Radharani). He is a learned scholar and Gadadhara Pandit is simultaneously an incarnation of Srimati Radharani and Lalita-sakhi

Gadadhara is the incarnation of devotional energy (sakti) and of the internal potency known as sakti tattva, the confidential worshipper of the Visnu tattva. 

In this incarnation, Radharani was able to spend time with Her Lord as an intimate associate who helped spread the pastimes and glories of Sri Caitanya Mahaprabhu.

5 - Sri Srivasa Pandit Thakura.

Srivasa Thakura is the incarnation of the pure devotee of the Lord. He is jiva-tattva (jiva-soul), the leader of all pure unalloyed devotees.

"All glories to Lord Caitanya Mahaprabhu and Lord Nityananda! All glories to Advaita Prabhu, and all glories to the devotees of Lord Caitanya, headed by Srivasa!" (C.C.Adi 10.2)

"These two captains, with Their soldiers, such as Srivasa Thakura, travel everywhere, chanting the holy name of the Lord." (C.C.Adi 3.75)

"The devotees headed by Srivasa are His smaller limbs. They are like His hands, face and eyes and His disc and other weapons." (C.C.Adi 6.38)

"Srivasa, Haridasa, Ramadasa, Gadadhara, Murari, Mukunda, Candrasekhara and Vakresvara are all glorious and are all learned scholars, but the sentiment of servitude to Lord Caitanya makes them mad in ecstasy." (C.C.Adi 6.49-50).

The Lord’s marginal energy (jiva-tattva or jiva-soul) is Srivas Thakur who is also Naradha Muni.

"There are innumerable pure devotees of the Lord, headed by Srivasa Thakura, who are known as unalloyed devotees." (C.C.Adi 7.16)

Even cats and dogs in the household of Srivasa Thakura were liberated. Cats and dogs and other animals are not expected to become devotees, but, in the association of a pure devotee, they are also delivered.

The entire family of Srivasa was made up of exalted spiritual personalities.

"In the Gaura-ganodesa dipika, Srivasa Pandita is described as an incarnation of Narada Muni, and Sri Rama Pandita, his younger brother, is said to be an incarnation of Parvata Muni, a great friend of Naradas.

Śrīvāsa Paṇḍita’s wife, Mālinī, is celebrated as an incarnation of the nurse Ambikā, who fed Lord Kṛṣṇa with her breast milk, and his niece Nārāyaṇī, the mother of Ṭhākura Vṛndāvana dāsa, the author of Śrī Caitanya-bhāgavata, was the sister of Ambikā in kṛṣṇa-līlā.

We also understand from the description of Śrī Caitanya-bhāgavata that after Lord Caitanya Mahāprabhu’s acceptance of the sannyāsa order, Śrīvāsa Paṇḍita left Navadvīpa, possibly because of feelings of separation, and domiciled at Kumārahaṭṭa." (C.C.Adi 10.8)

The Five Truths known as the Pancha Tattva.

"The supreme energetic, the Personality of Godhead, manifesting in order to enjoy five kinds of pastimes, appears as the members of the Panca-tattva.

Actually, there is no difference between them because they are situated on the absolute platform, but they manifest different spiritual varieties as a challenge to the impersonalists to taste different kinds of spiritual humors (rasas).

In the Vedas it is said, parasya saktir vividhaiva sruyate-

"The varieties of energy of the Supreme Personality of Godhead are differently known."

From this statement of the Vedas one can understand that there are eternal varieties of humors, or tastes, in the spiritual world. 

Sri Gauranga, 

Sri Nityananda, 

Sri Advaita, 

Sri Gadadhara,

Srivasa Thakura, are all on the same platform. 

In spiritually distinguishing between them one should understand that-

1 - Sri Caitanya Mahaprabhu is the form of a devotee, (combination of Radha and Krsna)

2 - Nityananda Prabhu appears in the form of a devotee’s spiritual master, (Visnu-tattva)

3 - Advaita Prabhu is the form of a bhakta (devotee) incarnation, (Visnu tattva)

4 - Gadadhara Prabhu is the energy of a bhakta and IS Srimati Radharani.

5 - Srivasa Thakura is a pure devotee (jiva-tattva soul) and is also Naradha Muni.

Thus there are spiritual distinctions between them.

1 - The bhakta-rupa (Sri Caitanya Mahaprabhu),

2 - The bhakta-svarupa (Sri Nityananda Prabhu)

3 - The bhakta-avatara (Sri Advaita Prabhu) are described as the Supreme Personality of Godhead Himself. His immediate manifestation and His plenary expansion, and They all belong to the Visnu tattva category.

Although the spiritual and marginal energies of the Supreme Personality of Godhead are nondifferent from the Supreme Personality of Godhead Visnu, they are predominated subjects, whereas Lord Visnu is the predominator. As such, although they are on the same platform, they have appeared differently in order to facilitate tasting of transcendental mellows.

Actually, however, there is no possibility of one being different from the other, for the worshiper and the worshipable cannot be separated at any stage. On the absolute platform, one cannot be understood without the other." (C. C. Adi 7.5)

Pancha-tattva mantra.

(jaya) sri-krsna-caitanya prabhu nityananda sri-advaita gadadhara srivasadi-gaura-bhakta-vrnda.

Devotees of the Hare Krsna Movement ISKCON (ISKCON) first offer obeisances to Lord Caitanya by chanting this Pancha-tattva mantra; then chant the Hare Krsna maha-mantra-

Hare Krsna Hare Krsna Krsna Krsna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare.

There are ten offenses to avoid while chanting the Hare Krsna maha-mantra, but these are not considered in the chanting of the Pancha-tattva mantra.

ISKCON devotees follow the four regulative principles and chant at least 16 rounds of the Hare Kṛṣṇa mantra daily and also abide by these ten offenses while chanting the holy names-

1 - The first is to blaspheme the great devotees who have tried to spread the glories of the holy name throughout the world. The holy name of Kṛṣṇa is nondifferent from Kṛṣṇa, and one who attempts to spread the holy names throughout the world is beloved of Him. Kṛṣṇa Himself does not tolerate offenses against His pure devotees.

2 - The second offense is to deny that Lord Viṣṇu is the Absolute Truth. There is no difference between His name, quality, form, pastimes and activities, and one who sees a difference is considered an offender. The Lord is Supreme, and no one is equal to or greater than Him. Consequently if one thinks that the Lord’s names are nondifferent from the names of demigods, he offends. The Supreme Lord and the demigods should never be considered on the same level.

3 - The third offense is to consider the bona fide spiritual master to be a common man.

4 - The fourth offense is to blaspheme Vedic literature and authorized scriptures like the Purāṇas.

5 - The fifth offense is to consider the glories attributed to the holy names to be exaggerations.

6 - The sixth offense is to concoct perverted theories about the holy name.

7 - The seventh offense is to commit sinful activities on the strength of chanting the holy name. It is understood that by chanting the holy names one is free from sinful reactions, but this does not mean that one should act sinfully on the strength of chanting. That is the greatest offense.

8 - The eighth offense is to consider that religious rituals, austerity, sacrifices or other forms of renunciation are equal to chanting the holy name. Chanting the holy name is as good as associating with the Supreme Personality of Godhead. Pious activities are only means to approach the Supreme Personality of Godhead, and they can even be performed for some material reason.

9 - The ninth offense is to preach the glories of the holy name of God to a faithless person who is not interested in hearing them.

10 - The tenth and last offense is to maintain material attachment even after hearing and chanting the holy names of God. The idea is that by chanting the holy name without offense, one can obtain elevation to the liberated platform. On the liberated platform one is freed from all material attachment. Thus if one chants the holy names and still has material attachments, he must be committing some offense. (from the Book "The Teachings of Lord Caitanya")

Lord Caitanya is known as “maha-vadanyavatara”, the most magnanimous incarnation, for He does not consider the offences of the fallen souls.

Thus to derive the full benefit of the chanting of the Hare Krsna maha-mantra, we must first chant the Pancha-tattva-mantra and then chant the maha-mantra. This will help us to succeed in getting complete benefit of chanting the maha-mantra.

Lord Nityananda is even more merciful than Lord Krsna Caitanya Mahaprabhu.*^^*.

The "fifth" Veda Samhita explained by Srila Prabhupada is the Mahābhārata.

Bhagavad-gītā As It Is, is the fifth Veda, which is part of the Mahābhārata.

Why did Lord Krsna give Vedic wisdom to the human race?

Srila Prabhupada - "All material activities involve actions and reactions in the three modes of material nature. They are meant for fruitive results, which cause bondage in the material world.

The Vedas deal mostly with fruitive activities to gradually elevate the general public from the field of sense gratification to a position on the transcendental plane.

All the living entities who are in the material world are struggling very hard for existence.

For them the Lord, after creation of the material world, gave the Vedic wisdom advising how to live and get rid of the material entanglement.

When the activities for sense gratification, namely the karma-kāṇḍa chapter, are finished, then the chance for spiritual realization is offered in the form of the Upaniṣads, which are part of different Vedas, as the Bhagavad-gītā is a part of the fifth Veda, namely the Mahābhārata.

The Upaniṣads mark the beginning of transcendental life." (Bhagavad-Gita As It Is 2.45, Purport)

Srila Prabhupada - "The Vedas deal mainly with the subject of the three modes of material nature. O Arjuna, become transcendental to these three modes and be free from all dualities and from all anxieties for gain and safety, and be established in the self.

All material activities involve actions and reactions in the three modes of material nature. They are meant for fruitive results, which cause bondage in the material world. 

The Vedas deal mostly with fruitive activities to gradually elevate the general public from the field of sense gratification to a position on the transcendental plane. 

Arjuna, as a student and friend of Lord Kṛṣṇa, is advised to raise himself to the transcendental position of Vedānta philosophy where, in the beginning, there is brahma-jijñāsā, or questions on the supreme transcendence. 

All the living entities who are in the material world are struggling very hard for existence. For them the Lord, after creation of the material world, gave the Vedic wisdom advising how to live and get rid of the material entanglement. 

When the activities for sense gratification, namely the karma-kāṇḍa chapter, are finished, then the chance for spiritual realization is offered in the form of the Upaniṣads, which are part of different Vedas, as the Bhagavad-gītā is a part of the fifth Veda, namely the Mahābhārata. 

The Upaniṣads mark the beginning of transcendental life". (Bhagavad-Gita As It Is Chapter 2 text 45, Translation and Purport)

Srila Prabhupada - "Above the four Vedas, namely Ṛg, Yajur, Sāma, and Atharva, there are the Purāṇas, the Mahābhārata, Saṁhitās, etc., which are known as the fifth Veda. 

Śrī Vyāsadeva and his many disciples were all historical personalities, and they were very kind and sympathetic toward the fallen souls of this age of Kali. 

As such, the Purāṇas and Mahābhārata were made from related historical facts which explained the teaching of the four Vedas. 

There is no point in doubting the authority of the Purāṇas and Mahābhārata as parts and parcels of the Vedas. 

In the Chāndogya Upaniṣad (7.1.4), the Purāṇas and Mahābhārata, generally known as histories, are mentioned as the fifth Veda. 

According to Śrīla Jīva Gosvāmī, that is the way of ascertaining the respective values of the revealed scriptures". (Srimad Bhagavatam Canto 1 Chapter 4 text 19, Purport)

SB 1.4.20, Translation - "The four divisions of the original sources of knowledge (the Vedas) were made separately. But the historical facts and authentic stories mentioned in the Purāṇas are called the fifth Veda".

SB 3.12.39, Translation - "Then he created the fifth Veda—the Purāṇas and the histories—from all his mouths, since he could see all the past, present and future".

Srila Prabhupada - "There are histories of particular countries and nations and of the world, but the Purāṇas are the histories of the universe, not only in one millennium, but in many kalpas. 

Brahmā has knowledge of those historical facts, and therefore all the purāṇas are histories. 

As originally composed by Brahmā, they are part of the Vedas and are called the fifth Veda". (SB 3.12.39, Purport)

Srila Prabhupada - "Śrīla Vyāsadeva is called Mahāmuni. He is also known as Vedavyāsa because he has compiled so many śāstras. 

He has divided the Vedas into four divisions—

Sāma, 

Ṛg, 

Yajur, 

Atharva. 

He has expanded the Vedas into eighteen Purāṇas and has summarized Vedic knowledge in the Vedānta-sūtra. 

He also compiled the Mahābhārata, which is accepted as the fifth Veda. 

The Bhagavad-gītā is contained within the Mahābhārata. Therefore the Bhagavad-gītā is also Vedic literature (smṛti). 

Some of the Vedic literatures are called śrutis, and some are called smṛtis. 

Śrīla Rūpa Gosvāmī recommends in the Bhakti-rasāmṛta-sindhu (1.2.101):

śruti-smṛti-purāṇādi-pañcarātra-vidhiṁ vinā

aikāntikī harer bhaktir utpātāyaiva kalpate

(Brs. 1.2.101)

Unless one refers to śāstra (śruti, smṛti, purāṇa and so on), one's spiritual activity simply disturbs society". (Sri Caitanya-caritamrta Madhya 20.353, Purport)

Srila Prabhupada - "We understand that with the breathing of the Supreme Personality of Godhead there issued forth the four Vedas, namely the 

Ṛg Veda, 

Yajur Veda, 

Sāma Veda,

Atharva Veda.

And also the histories like the Mahābhārata and all the Purāṇas, which are considered to be the history of the world. 

The Vedic histories like the Purāṇas and Mahābhārata are called the fifth Veda.

The twenty-eight verses of the Veda-stuti are to be considered the essence of all Vedic knowledge. 

The four Kumāras and all other authorized sages know perfectly that devotional service in Kṛṣṇa consciousness is the essence of all Vedic literature, and they preach this on different planets, traveling in outer space. 

It is stated herein that such sages, including Nārada Muni, hardly ever travel on land; they perpetually travel in space". (Krsna Book 87)

Srila Prabhupada - "Therefore the same thing. The Vedic knowledge was described in the Mahābhārata. Because it is history. 

Everyone is interested to read history. So through history, the Vedic knowledge was imparted. Therefore, Mahābhārata is called the fifth Vedas. 

There are five Vedas, 

Sama, 

Yajur, 

Ṛk, 

Atharva. 

And Mahābhārata is fifth Veda. 

They are meant for this stri, śūdra, dvija-bandhu. So Bhagavad-gītā is within the Mahābhārata. 

So actually it was meant for the less intelligent class of men. But, at the present moment, the highest intelligent class of men cannot understand. 

Just see the difference. Formerly, 5000 years, this was meant for the less intelligent class of men, and we have deteriorated so much that the so-called highest intelligent class of men cannot understand this Bhagavad-gītā. And he is posted as the professor in the Oxford University". (Lecture on BG 1.41-42 -- London, July 29, 1973)

Srila Prabhupada - "This Mahābhārata was compiled by Vyāsadeva for this purpose because strī, women; śūdra, the fourth class of the society, laborer class, worker class; strī, śūdra; and dvija-bandhu, and persons who are born in the families of brāhmaṇa, kṣatriya, but they do not act, they are called dvija-bandhu. 

For them, this Mahābhārata was compiled. It is called "Fifth Vedas." 

Four Vedas: Sāma, Yajur, Atharva..., Sāma, Yajur, Ṛk, Atharva. So this Vedic language cannot be understood by the less intelligent class of men who are known as woman, śūdra, and dvija-bandhu, strī-śūdra-dvija-bandhūnām (SB 1.4.25)". (Lecture on SB 1.2.13 -- Vrndavana, October 24, 1972)

Srila Prabhupada - "Dvija-bandhu means born in a brāhmaṇa family, but not qualified as brāhmaṇa. They are called not brāhmaṇa. 

They are called dvija-bandhu.

So this Mahābhārata was made by Vyāsadeva for these strī śūdra divja bandhūnām. 

Therefore Mahābhārata is called "Fifth Vedas." There are four Vedas, Sāma, Yajuḥ, Ṛk, Atharva, and Mahābhārata is the fifth Veda. 

And the essence of Vedic knowledge is given within the Mahābhārata, this Bhagavad-gītā. 

So although woman is inferior than the man, still, the Vedic civilization is so perfect that the man, as father, as husband, or as son, takes care, full care of the woman. 

This is Vedic civilization. Therefore it is said that mātuḥ priya-cikīrṣayā. The son was ready always to see that "Mother is not unhappy. 

My father has gone away. So she may not feel the absence of my father." This very word is very significant, mātuḥ priya-cikīrṣayā. He was always ready to take care of the mother. And the best care is to give her knowledge". (Lecture on SB 3.25.5-6 -- Bombay, November 5, 1974)

Srila Prabhupada - "Here is Vedic literature, Śrīmad Bhāgavatam or Bhagavad-gītā. They are all Vedic literature. 

The Mahābhārata is Pañcama-veda. The four Vedas are there, Sāma, Yajur, Ṛg, Atharva. And Mahābhārata is Pañcama-veda, the fifth Veda.

 Stri-śūdra-dvija-bandhūnāṁ trayī na śruti-gocarā (SB 1.4.25). Woman and śūdra and dvija-bandhu, they cannot understand Vedic language. It is difficult. 

For them Vyāsadeva made Mahābhārata. In the manner of studying history, Mahābhārata... Mahābhārata means the great history of greater India. 

So in that history, Vedic literature, Pañcama-veda, there is the Bhagavad-gītā, essence. 

So if you read Bhagavad-gītā, even if you read Mahābhārata, that is all Vedic literature, Mahābhārata, Rāmāyaṇa, the Purāṇas, the Upaniṣad, Vedānta-sūtra, and the Vedas, original Vedas. 

Original Veda is Atharva Veda. Atharva Veda was divided into four parts, Sāma, Yajur, Ṛg, Atharva. So they are all Vedic literatures". (Lecture on SB 7.12.3 -- Bombay, April 14, 1976)

Srila Prabhupada - "In this way the whole Vedic knowledge developed into four Vedas, 108 Upanisads, 18 Puranas, then summarized in Vedanta Sutra, and then again to benefit the less intelligent class of men like women, workers, and the degraded descendants of the higher class he made another fifth Veda known as Mahabharata or the great history of India.

The original Bharata and modern India are not the same. The original Bharata means the whole earthly planet. 

Gradually being sectioned, the modern India is only a fractional part of the original Bharata. 

So the knowledge is distributed in so many departmental Vedic knowledge, but the whole process is aiming at God-realization". (Letter to devotee -- Los Angeles 12 April, 1970)

Srila Prabhupada - "I am in due receipt of your letter dated September 28, 1974 and have noted the contents. 

Yes, the Mahabharata is an authoritative book. It is considered the fifth veda. 

But, quotations must be given from the original Mahabharata.

Regarding your question on demigod worship, there are so many demigods, and the qualities may be overlapping. 

Demigod worship is meant for materialistic men whether in goodness, passion, or ignorance. 

Those in the transcendental position above the qualities of the material world worship Visnu. 

Most people do not know that Visnu is the ultimate aim of worship. The varna-asrama system is organized with this purpose, to worship Visnu. 

So far we are concerned, we never recommend to worship any demigod either in goodness, passion or ignorance". (Letter to Ksirodakasayi -- Mayapur 18 October, 1974)

The notion of a fifth Veda (Sanskrit pañcama veda), that is, of a text which lies outside the four canonical Vedas, but nonetheless has the status of a Veda, is one that has been advanced in a number of post-Vedic texts, in order to accord a particular text or texts and their doctrines with the timelessness authority associated with the Vedas.

The idea is an ancient one, appearing for the first time in the Upanishads, has over the centuries since then also been applied to more recent Sanskrit and vernacular texts.

Krsna will always sanction free will that allows the eternal individual jiva-souls to voluntarily choose for themselves how to serve Him, because without free will (voluntary self expression), the individual jiva-souls could never participate in a "two-way" exchange with Krsna.

It is important to first understand that the individual jiva-souls (marginal living entities) can never exist independently from Krsna. 

However, even though they can never be independent from Krsna's energies, they can still express themselves separate from Krsna's Personality because each jiva-soul has their own unique independent personality.

In other words, the paradox is the marginal living entities (jiva-souls) can always express their own unique independence and individuality even though Krsna is the Supreme Controller, the Supreme Personality of Godhead and cause of all causes, and not a blade of grass moves without His will as Bhagavad Gita As It Is explains.

This happens because Krsna provides free will for the purpose of encouraging personal contributions expressed in a "two-way" loving exchange where they are able to offer to Krsna their own personal singular offerings, even separate from Krsna's influence if they choose.

In the spiritual world's of Goloka-Vrindavana and Vaikuntha, loving devotional service is never a "one-way or one-sided" affair, no, real love or service is always voluntary expressed in reciprocal "two-way" exchanges in God's (Krsna) Kingdom.

Voluntary reciprocal association in the Kingdom of God with Krsna can only be expressed in a genuine loving way when there are "two" involved in loving exchanges nurtured and encouraged by Krsna.

In Vaikuntha and Goloka Vrindavana, personal voluntary expressions involving loving exchanges, can only be expressed due to the jiva-souls having free will.

Such free will is always encouraged by Krsna in His relationship with the jiva-souls, which adds flavour, variety and mystery to the relationship between the jiva-souls and Kṛṣṇa.

This means the Kingdom of God is not a one-sided dominating impersonal stagnant domain devoid of free will that does not allow personal contributions or offerings to God (Krsna), meant to expand, enrich and flavour the relationship.

As said above, love or service is not a "one-sided" affiliate of total supremacy or preeminence.

The fact is genuine loving relations and service are based on voluntary reciprocal exhanges and contributions between two, not just one!

The individual jiva-souĺs have their choices too, even if that choice means rejecting Krsna!

Free will only has meaning when the jiva-souls can express themselves in a "two-sided" affair.

In other words, loving reciprocation is only possible on a "two-way" street between two, with each contributing to the relationship's expansion of nectarine mellows.

The word "reciprocation" only has meaning when there are two involved, not one!

This also means the individual jiva-souls can reject Krsna if they choose, which in a sense proves that "free will" does truly exist.

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." (Discussions on Rene Descartes philosophy)

Srila Prabhupada – "So everyone can know that independence means one can use it properly, one can misuse it. That is independence. If you make it one way only, that you cannot become fall down, that is not independence. That is force." (Mayapur, June 20, 1973)

Having "free will" is the eternal constitutional make up of every "marginal living entity," and is the foundation for all jiva-soul's relationship with Krsna.

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!" (Aug 5, 1976, New Mayapur France)

Srila Prabhupada - ''Love means you take and you give also. Suppose if you love somebody and you simply take from him, but you don't give. Oh, do you think it is very good? No. It is not good. That is not love. That is exploitation. If I go on simply taking from you, and if I don't offer you anything, that is simply exploitation." (Lecture BG, 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 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." (SB, Canto 1 Ch 2 text 6, Delhi, Nov 12, 1973)

Srila Prabhupada - "The 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." (SB, Canto 2 Ch1 text 3, Paris, June 12, 1974)

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

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

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

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

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

Srila Prabhupada - "Not in the spiritual world. There that is voluntary. Some devotees want to serve Krsna as flower; so they become flower there. If I want that, to be a flower I shall lie down at the lotus feet of Krsna and become 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 Krsna as cow, he serves Krsna as cow, as calf, as flower, as plant, as water, as ground, field, or as father, as mother, as friend, as beloved, anything. It is inconceivable, yet a fact." (SB, Canto 6 Ch 1 text 1-4, Melb, Australia May 20, 1975)

Srila Prabhupada - "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 dasa- "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." (Talks on Rene Descartes philosophy)

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)

The individual jiva-souls (marginal living entities) can never exist independently from Krsna even though they can express their own independent free will that Krsna provides separately for the purpose of allowing "two-way" voluntary exchanges of loving expressions and encouraging unique (individual contributions) personal offerings.

We must never forget that Krsna is the Supreme Personality of Godhead and cause of all causes, if we properly understand this, then we will understand the following discussion that everything comes from Krsna including free will-

Swedish man - "Is there free will?"

Srila Prabhupada - "Yes, just like you are sitting here. If you don’t like, you can go away. That’s your free will. There is free will, we are part and parcel of God, therefore we have got minute quantity of freedom." (Temple lecture Stockholm Sweden 1974).

Srila Prabhupada - "Every individual jiva-soul is awarded a portion of independence because each is part and parcel of God. Thus he has the quality of independence, but in minute quantity. That is his individuality."

Syamasundara dasa - "Is Krsna within each atom as an individual entity different from every other entity?"

Srila Prabhupada - "Yes, Krsna is there, He is individual. There are varieties of atoms, and sometimes they are combined together."

Syamasundara dasa - "How is each Krsna different? How is it He is an individual in each of the atoms?"

Srila Prabhupada - "Why is He not an individual? Krsna is always an individual. He is always a person, the Supreme Person, and He can expand Himself innumerably."

Syamasundara dasa - "And is Paramatma a person?"

Srila Prabhupada - "Yes, every expansion is a person. We are all atomic expansions of Krsna, and we are all individual persons. Paramatma is another expansion, but that is a different kind of expansion."

Syamasundara dasa - "Is the jivatma, the individual jiva-soul, also a person?"

Srila Prabhupada - "Yes, if he were not a person, then how would you account for the differences? We are all different persons. You may agree with my opinion or not, but in any case you are an individual. Krsna is also an individual. Nityo nityanam. There are innumerable individual souls, but He is the supreme individual person."

Syamasundara dasa - "So even within material atoms, there is a spiritual life, a spiritual force?"

Srila Prabhupada - "Yes, force means spiritual force."

Syamasundara dasa - "But even within the dead body there are forces, there is the force of decomposition."

Srila Prabhupada - "Krsna is within the atom, and the body is a combination of so many atoms; therefore the force for creating other living entities is also there even in the process of decomposition. When the individual soul's force is stopped within a particular body, we call that body a dead body. Still, Krsna's force is there because the body is a combination of atoms. The ultimate desire is of Krsna. If you take it in that way, Krsna is within every atom, and therefore Krsna wants whatever is to be. Therefore He wills that these two elements become one, and therefore the molecules combine to create water, or whatever. Thus there is a creation, and again there is another creation, and so on. In any case, the ultimate brain governing all creation is Krsna."

Syamasundara dasa - "Does the iindividual jiva-soul have a little independence to choose?"

Srila Prabhupada - "No (not without the sanction of Krsna first) Bhagavad-Gita states that when the individual soul wants to act, Krsna gives the orders. Man proposes, and God disposes."

Syamasundara dasa - "So we have no free will?"

Srila Prabhupada - "Not without the sanction of Krsna first, without Him, we cannot do anything therefore He is the ultimate cause."

Syamasundara dasa - "But I thought you have been saying that we have a little independence."

Srila Prabhupada - "We have the independence in the sense that we may deny or affirm, but unless Krsna sanctions, we cannot do anything." (Dialectical Spiritualism: A Vedic View of Western Philosophy)

Srila Prabhupada here is simply confirming everything comes from Krsna and must be sanctioned by Krsna first, including free will because Krsna is the Supreme Personality of Godhead and cause of all causes. Nothing happens without the sanction of Krsna.

However, Krsna will always sanction free will which is the ability choose for yourself based on self expression, regardless of what is said above because without free will, the jiva-souls could never voluntary contribute in their own individual way to their relationship with Kṛṣṇa. 

This is why real love can only exist in a healthy relationship when there is a "two-way" exchange.

Otherwise we are no better than dead stone or mindless puppets under the manipulative control of the puppeteer. 

If Krsna denies the jiva-souls their free will and having their own independent personality separate from Krsna's Personality, then His Kingdom is loveless and useless! 

Above Srila Prabhupada in his discussion with Syamasundara dasa is simply making the point that everything is under the control of Krsna as the Bhagavad-gita teaches us-

"Not a blade of grass moves without the will of the Lord."

In other words, the jiva-souls only have free will because Krsna allows it, so they can experience a voluntary contributioning relationship with Krsna.

On the other hand, without free will in the spiritual worlds would only make Vaikuntha an impersonal emotionally stagnant lifeless place like dead stone!

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!" (Aug 5, 1976, New Mayapur France)

All the individual personal contributions from the jiva-souls are forever expanding their unique ability of self expression in Vaikuntha and Goloka Vrindavana.

This allows them to always make voluntary offerings to Krsna that forever increase and expand loving emotions in healthy "two-way" exchanges between Kṛṣṇa and the individual jīva-souls.

It is very important to understand that the individual jiva-souls are eternal "persons" with their own unique individual feelings of self expression existing always in both Vaikuntha and Goloka-Vrindavana.

It must be clearly understood for love to truly exist, each jiva-soul must have their free will to make their own choices, even if it means leaving Krsna if they choose, otherwise there can be no question of genuine love or service.

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

This quality or attribute of free will is part of the jiva-soul's marginal constitutional nature, as an independent free thinking part and parcels expansion of the Krsna.

Krsna allows this freedom that all jiva-souls have because without free will loving exchanges and reciprocation can never exist.

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

Having "free will" is the constitutional make up of all marginal living entities (jiva-souls) that is always part and parcel of their eternal character and personality in the spiritual worlds. This means the jiva-souls can even choose to leave the Vaikuntha planets or Goloka-Vrindavana if they want.

Free will always allows this and if it didn't then there is no question of voluntary loving exchanges.

The choice to leave Vaikuntha or Goloka-Vrindavana is possible because Krsna allows a "two-way" relationship, this means one can accept or reject Krsna if they choose to do so otherwise whst is the point of having free will?

On the other hand in the mundane temporary material creation, so many terrible things are constantly happening and taken for granted due to ignorance.

Like the unnatural painful cycle of birth, disease, old age and death the jiva-souls experience while covered by a material bodily vessel they foolishly take for granted and believe is them.

Therefore frustration in the constantly changing material creation will always be experienced by those jiva-souls (marginal living entities) who foolishly choose to leave Vaikuntha or Goloka-Vrindavana, and enter the material creation.

This is because the material creation is always in a constant progressive state of decay, decline, in need of constant maintenance and forgetfulness.

Therefore the jiva-soul's material bodily vessel (covering) always wears out, breaks down and decays and eventually dies.

But the jiva-souls, covered by the material temporary bodily vessels, are eternal and therefore never subjected to the decay and decline of material energy.

However, the jiva-souls contained in a "subtle material body", are forced to continuously change "gross material bodies" because of the temporary nature of the material creation.

The suffering of the individual jiva-soul within this temporary material nature, does not happen because of Krsna, He is not responsible for the jiva-soul's choices.

No, Krsna is not responsible for the suffering of the individual jiva-souls who have chosen to enter the material creation, even though the massive Brahmanda material universes are Krsna's creation, built by His expansion Maha-Visnu.

The suffering in the material creation happens because at one point in the spiritual worlds, the individual jiva-soul has "chosen" to misuse their "free will", given to them by Krsna for the purpose of allowing voluntary diversity meant to encourage individual offerings and loving exchanges.

Therefore, as a result of mistakingly misusing their free will, the jiva-soul is forced by their own actions, to enter the temporary material creation and become entangled in the repeated cycle of birth and death.

The spherical material universal shells coming from Maha-Visnu, are called Brahmandas.

Deep inside each massive Brahmanda spherical shell is a secondary universe created by Garbhodakashayi Visnu, who is an expansion of Maha-Visnu.

From Garbhodakashayi Visnu, Brahma is born who builds the many planetary systems within the inner material universe inside the Brahmanda as painting below reveals.

Krsna will never interfere with the individual jiva-soul's free will because if he did, the jiva-souls would have no independent sense of self, or abilities to accept and experience genuine loving exchanges and service.

Without having that independent sense of individual uniqueness, or having the personal individual desires that allows one to "choose" for themselves how to voluntary serve Kṛṣṇa as a unique person, then how is genuine love "between two" possible?

Being involved in loving exchanges of service between Krsna and the jiva-souls, based on loving reciprocation, then there can be no question of genuine respect ful love.

These are the characteristics that make the jiva-souls (marginal living entities) the individual "persons" they are eternally, and Krsna the Supreme individual person who cannot exist without His loving devotees.

Loving exchanges or service in the spiritual worlds are never a "one-way street," love can only exist when "two" are exchanging loving service to each other.

Only then when there is loving reciprocation and exchanges of good feelings between Kṛṣṇa and His devotee, does love exist.

Only when "two" are voluntarily involved in reciprocating with each other can love exist.

In this way, real love or service is always based on a "two-way exchange of feelings."

In fact Krsna serves His devotees far more than they can ever serve Him, Krsna is always serving His devotees.

Often the great experience of Krsna consciousness is felt in separation from Kṛṣṇa as the gopis often experienced.

Krsna is never cruel to His devotees, such love felt in separation from Krsna is understood by advanced devotees as the highest love for Kṛṣṇa.  

As also said above, being able to offer individual contributions to Krsna or Visnu will enhance, increase, expand and perpetually uplift the relationship between Krsna and the jiva-souls.

This can only exist if the jiva-souls are allowed to express their own independent individuality and unique free will without interference (forced surrender) from Krsna.

Although there is a different selfless standard on the level of the gopis, as said above their greatest intense love for Kṛṣṇa is experienced in separation.

Srila Bhaktivenode Thakura also prays in the same way as the gopis feeling intense separation from Kṛṣṇa.

Others rightly claim also if Krsna did force His will on the jiva-souls then there can never be genuine loving exchanges because denying free will is also denying the jiva-souls to voluntary contribute their own choices of service.

I always try to remember that the love the gopis and Radharani have for Kṛṣṇa, is way above our understanding, they are in a league of their own very few can understand.

Srila Prabhupāda - ''Unless there are "two persons", where is the question of love? Love means two persons, then there is exchange. When these things are transacted, 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." (Evening Darsana, August 9, 1976, Tehran)

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)

Having "free will" is the eternal constitutional make up of every "marginal living entity," and the foundation for all jiva-soul's relationship with Krsna.

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!" (August 5, 1976, New Mayapur France)

In the spiritual world or kingdom of God (Goloka-Vrindavana), loving service can never be a "one-way or one-sided" affair, no, real love or service is always an exchange of voluntary loving exchanges between two in a two-way relationship.

Surrendering one's free will to Krsna so He can have completely control over your every thoughts and actions is spiritual suicide. In other words, trying to extinguish you individuality by allowing Krsna to do all your thinking and actions for you, is dangerous impersonalism.

Srila Prabhupada - "Krsna does not want to become a lover by force, on the point of revolver. "You love me, otherwise I shall kill you! That is not love."(July 8, 1976 Washington, D.C United States).

As said above, such impersonalism that demands one should be just like a mindless puppet in the hands of the puppet master, where the puppeteer  controls his mindless puppets by moving the strings has no sense of life, freedom or independence, similarly if Krsna had full control over the individual jiva-soul's ability to make their own choices, it would deny the jiva-souls from experiencing their own personal sense of being independent and being able to make their own decisions, choices and personal unique contributions.

Sadly this type of bogus surrender, where immature religious leaders demanded you "surrender" your free will and let Krsna flow through you and do all your thinking for you, was once a serious problem in many religious cults when trying to understand what "real" surrender to Krsna (God) really is.

This kind of mindless surrender that denies who you real are as an individual person as a spiritual bodily form is actually impersonalism.

The fact is, if Krsna had full dictatorial control over the eternal individual jiva-souls in Vaikuntha and Goloka Vrindavan, then that one-sided relationship is only empty impersonalism, slaverly and devoid of real love.

Only a fool would want to be Krsna's mindles slave by attempting to extinguish their individuality, free will and independence thoughts that makes them the person they are who can choose to contribute to their relationship with Kṛṣṇa.

Such a nonsense "one-sided" dictatorial relationship in Vaikuntha or Goloka Vrindavana, would simply make the jiva-souls no better than mindless lifeless dead stone Prabhupada has warned, just like a lifeless puppet controlled by strings!

Therefore the jiva-souls in Vaikuntha and Goloka Vrindavan, always have their own independent free will that is part and parcel of their unique individual marginal identity (as jiva-soul)

This freedom of having free will, allows the jiva-souls to each make their own unique personal offerings and voluntary contributions to Visnu or Krsna, where each jiva-soul can offer or serve Krsna in their own unique personal way.

In other words, each individual jiva-soul has their own special unique (personal) association and relationship with Krsna that no other jiva-soul has like theres.

These loving exchanges are based on a "two-way" character  building exchange between Krsna and the jiva-souls.

However, in the temporary material creation, it is different because those who have entered the material creation have previously chosen to leave Vaikuntha or Goloka Vrindavan by rejecting Visnu in Vaikuntha or Krsna in Goloka Vrindavana.

So why then does Krsna allow the jiva-souls to have their independent freedom to even leave Vaikuntha or Goloka Vrindavan if they choose?

Devotee – "In the Srimad-Bhagavatam, it says that Krsna did not want us to come to this material world. If Krsna did not want us to come, why are we here?” Why doesn’t He save me from thinking like that?"

Srila Prabhupada - "That means you lose your independence. That is force, in Bengali it is said, "If you catch one girl or boy, you love me, you love me, you love me." Is it love? "You love me, otherwise I will kill you!" Is that love? 

"So Krsna does not want to become a lover like that, on the point of revolver, you love me, otherwise I shall kill you! That is not love; that is threatening. 

Love is reciprocal, voluntary, good exchange of feeling. Then there is love. Not by force; that is rape. Why one is called lover, another is called rape?" (July 8, 1976 in Washington, D.C)..***..

A relationship between two can only experience love, and that is why Kṛṣṇa gave the jīva-souls their freedom (free will) in the first place, so they could express themselves in their own unique way.

Loving voluntary service to Krsna can only exist when the conditioned jīva-souls are trained up by the Spiritual Master.

Only then can the jiva-souls eventually reach their full potential as Kṛṣṇa’s pure devotee.

Only then can they reciprocate with Kṛṣṇa with voluntary loving exchanges and express their unique feelings of love.

In this way love or service can be genuinely expressed in a natural two-way respectful relationship based on reciprocal exchanges between Kṛṣṇa and the individual jīva-souls. 

A relationship between two can only experience loving exchanges, and that is why Kṛṣṇa gave the jīva-souls their freedom (free will) in the first place. 

The full potential of the individual jīva-souls (marginal living entities) is only fully expressed, experienced and realized in the spiritual worlds, by using their free will in full, and not while trapped in a material creation in a temporary material bodily vessel that is restricted to the demands of the material body - eating, sleeping, mating and defending.

Surrendering to Kṛṣṇa is enriched, expanded and further enhanced by the jīva-soul’s personal unique loving voluntary contributions of individual service. 

Such unique voluntary service increases, enriches and magnifies the relationship of loving exchanges and reciprocation eternally between Kṛṣṇa and the jīva-souls in a healthy two-way exchange of feelings and emotions. 

Kṛṣṇa gave the jīva-souls their freedom (free will) for this purpose to establish a two-way voluntary relationship, so they can express personal unique loving feelings and offerings experienced differently by each individual jīva-soul in their relationship with Krsna. 

The fact is, real freedom, or experiencing the full potential of one's (the jīva-souls) personality, is only fully experienced in Goloka Vṛndāvana and Vaikuṇṭha where no one is forced to do anything because everything is voluntary. 

In other words, our loving relationship with Kṛṣṇa in the spiritual world is never founded forceful relationships, where one is always told what to do, how to think and how to act, and just obey without personal voluntary contributions (offerings) and intelligent inquiry within the relationship. 

The fact is, mindless emotionless surrender to a so called God or Spiritual Master without being encouraged or nurtured to participate in a reciprocal relationship with personal contributions or offerings, is impersonalism that only exists in a one-sided dominant forceful association.

Under such impersonalism conditions the jīva-soul’s personality, character and individuality is artificially restricted, suppressed and almost extinguished.

Such a condition is called dangerous Mayavadi suicidal impersonalism.

This means the jiva-souls natural constitution of independent self-expression, of being able to choose their own personal contributions to offer to Kṛṣṇa, is replaced by a one-way emotionless dictatorship of being always told what to do, what to offer and how to think. 

No, the spiritual worlds are not loveless and impersonal like that. 

Śrīla Prabhupāda - "Love means two persons. . . 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." – (Evening darśana, August 9, 1976, Tehran) 

Love or genuine selfless service is always based on a two-way exchange of feelings, this means each jīva-soul provides their own individual contributions of personal inputs to express their own independent individuality and free will. 

Śrīla Prabhupāda - "Kṛṣṇa does not want to become a lover like that, on the point of revolver. ‘You love me, otherwise I shall kill you!’ That is not love; that is threatening. Love is reciprocal, voluntary, good exchange of feeling. Then there is love. Not by force; that is rape. Why one is called lover, another is called rape?" – (July 8, 1976 in Washington, D.C.) 

Serving Kṛṣṇa is not impersonal in anyway, meaning it is never a one-sided domineering forceful relationship of always being told what to do and think. 

Surrender to Kṛṣṇa does not mean giving up your intelligence, free will, individuality and the awareness of being an independent unique person you are eternally, who can choose to voluntarily serve Kṛṣṇa with personal contributions, or even ignore Kṛṣṇa if they want. 

Such a choice must always be there in the spiritual world's of Vaikuntha planets and Goloka-Vrindavana for free will to truly exist because part of having free will means being able to reject Krsna too as Prabhupada explains above.

Goloka Vṛndāvana and Vaikuṇṭha are not totalitarian (oppressive) abodes for the individual jīva-souls in their relationship with Kṛṣṇa or Viṣṇu. 

No, the Kingdom of God is not impersonal like that, there are always voluntary loving exchanges of feelings, respecting others and service based on reciprocation and cooperation between Kṛṣṇa and His dear devotees. 

Without this free will and the ability to reciprocate, the jīva-soul or marginal living entity is no better than dead stone, that can never receive or give love. 

Śrīla Prabhupāda - "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". (August 5, 1976, New Mayapur, France) 

The spiritual worlds of Vaikuṇṭha and Goloka Vṛndāvana are personal Kingdoms centred around Krsna and based on loving exchanges and cooperation between Kṛṣṇa and His devotees, it is never a one-way demanding forceful Kingdom. 

Ultimately all jiva-souls are Kṛṣṇa’s eternal servants and very dear friends, however, that does not mean they have to give up their free will or individuality under the heading of surrender that some foolish immature devotees believe. 

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

Vipina Purandara - "Why doesn’t Kṛṣṇa protect me from thinking independently from Him?"

Srila Prabhupada - "That means you lose your independence. That is force, in Bengali it is said, ‘If you catch one girl or boy, ‘You love me, you love me, you love me.’ ” Is it love? “You love me, otherwise I will kill you!’ Is that love?" (July 8, 1976 in Washington, D.C.)

As already explained, free will in its full potential only fully exists in Vaikuṇṭha and Goloka Vṛndāvana and is greatly restricted in the material creation. 

Of course free will exists fully in Goloka Vṛndāvana and Vaikuṇṭha because it is part and parcel of the constitutional make up of the marginal living entities (jiva-souls). 

And Kṛṣṇa always allows free will in Goloka Vṛndāvana and Vaikuṇṭha because if He didn’t, then loving exchanges would never exist. 

How can reciprocation, loving exchanges and voluntary offerings to Krsna take place if the jiva-souls are denied the ability to choose?

If Kṛṣṇa denied the jīva-souls their free will, then they could never experience love, or know what love is, it would be just a one-sided dominated loveless cold impersonal dead affair.

Therefore, love is always a two-way exchange of feelings, it is never one-way or one-sided affair because as said above, relationships expressed in a one-sided dominance without having loving exchange between two, is not love at all it is impersonalism and slavery. 

Without free will, without being allowed to contribute personal offerings and having independent choices, even though fully dependent on Kṛṣṇa, the jīva-soul can never experience wonderful loving exchanges of reciprocation, by offering personal unique individual contributions to Kṛṣṇa. 

Free will or the ability to choose is eternally part and parcel of the jīva-soul’s (marginal living entities) natural constitution and always exists without beginning or end. 

As said above, this means the jīva-souls can choose to serve Kṛṣṇa, or even reject Him if they want, it is their choice and always has been. 

This is why part of the Spiritual Sky (25%) is the material creation, the jiva-souls can choose to go there if they want.

However, their real home is always Vaikuntha or Goloka Vrindavana that makes up 75% of the Spiritual Sky.

Kṛṣṇa does not force the jīva-soul to surrender to Him, if He did, then loving exchanges between Kṛṣṇa and the jīva-souls is not possible.

As Prabhupada says above, if you catch a girl or boy, then force them to love and serve you, is that love? "Love me otherwise I will kill you!" No, Kṛṣṇa does not want to be a cruel lover like that, forced to serve by the point of gun.  

The amazing thing is, Kṛṣṇa always serves (loves) His pure devotees far more than they can ever serve Him!!

The individual jiva-souls (marginal living entities) can never exist independently from Krsna, even though they can express their own independent free will that Krsna allows and provides separately for the purpose of allowing two-way voluntary exchange of loving expressions unique to each individual jiva-soul.**^