Nitya-siddha (eternally liberated) and nitya-baddha (eternally conditioned) fully explained.

There is only "one classification" of jiva-souls who can express themselves in "two different ways," not two different jiva-souls as some wrongly believe. 

In other words each individual jiva-soul has "two-sides to their personality", they can either be nitya-siddha (eternally liberated) which is their original natural position.

Or they can be nitya-baddha (eternally conditioned) within the material creation, or dormant (inactive) in the impersonal Brahmajyoti).

Nitya-baddha is a condition the jiva-souls fall down too from their original position of nitya-siddha in either Goloka-Vrindavana or Vaikuntha.

In this way the jiva-souls can choose for themselves to be with Krsna, or reject Krsna.

This is because each jiva-soul, as part of their spiritual constitutional make-up, has free will.

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

Srila Prabhupada – "So everyone can know that independence means one can use it properly, or one can misuse it. That is independence. If you make it one way only, that is not independence; that is force." (LA, June 23, 1975)

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

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

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

Some claim there are two types of jiva-souls- 

1 - One who stays in the Vaikuṇṭha and Goloka Vṛndāvana and never has a choice to go to the material creation (nitya-siddha)

2 - And the other in the material creation (nitya-baddha) who can also be dormant (inactive) in the impersonal Brahmajyoti. But can eventually enter the Spiritual worlds too, but once there can never fall down, so they claim. 

Such division of the jiva-soul is incorrect, there is only "one" type of jiva-soul who has two-sides to their individual personality. 

They are called nitya-siddha (eternally liberated) which is the original position of all the jiva-souls in the spiritual worlds.

And nitya-baddha (eternally conditioned) is the "fallen condition" of the jiva-souls when they choose to leave the Spiritual worlds.

So where is the jiva-soul's original home? And from where are they all coming from?

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 are no two types of the jiva-tattvas (jiva-souls) that some wrongly claim, there is only "one" type of jiva-soul who can be either nitya-baddha (eternally conditioned) or nitya-siddha (eternally liberated) 

Srila Prabhupada – "The answer to your question about the marginal energy is that the jiva-soul is always called the marginal energy whether he is in the spiritual world or in the material world." (Letter to Rayarama, Dec 2, 1968)

As said above, there is not two kinds of jiva-souls as some scholars wrongly claim, one being nitya-siddha (eternally liberated), who they claim never leaves the spiritual worlds.

And the other being nitya-baddha (eternally conditioned) who they wrongly claim are in the material creation or impersonal Brahmajyoti and have never been to the spiritual worlds.

This point to understand here is there is only one kind of jiva-soul who can choose to be either nitya-siddha or nitya-baddha.

In other words there is only one category of jiva-soul that can be either (by choice) nitya-siddha (eternally liberated) or nitya-baddha (eternally conditioned)

Srila Prabhupada - "There are two kinds of marginal living entities: nitya-siddha and nitya-baddha but 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." (NY City 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)

Srila Prabhupada - "There are three kinds of liberated persons. They are called 1) sadhan siddha, 2) kripa siddha, and 3) nitya siddha. When one is actually on the siddha platform there is no such distinction as to who is sadhan, kripa, or nitya siddha. When one is siddha, there is no distinction what is what. Just like when the river water glides down to the Atlantic Ocean nobody can distinguish which portion was the Hudson River or some other river." (Letter to Mukunda, June 10, 1969)

Srila Prabhupada - "Nitya-baddhas are within this material world. Beginning from Brahma down to a small ant, insignificant ant, they are all nitya-baddha. Anyone who is in this material world they are nitya-baddha." (Lecture on BG, 13-14, July 14, 1973)

Srila Prabhupada - "We cannot say therefore that we are not with Krsna. As soon as we try to become Lord, immediately Maya covers us. Formerly we were with Krsna in His lila or sport. But this covering of Maya may be of very, very, very, very long duration; therefore many creations are coming and going." (Letter to Madhudvisa Swami June 1972 Australia)

Srila Prabhupada – "Regarding your questions about how and from where did the conditioned souls fall, your first question if someone has a relationship with Lord Krsna on Krsnaloka (Goloka Vrindavana), does he ever fall down? The souls are endowed with minute independence as part of their nature and this minute independence may be utilized rightly or wrongly at anytime, so there is always a chance of falling down by misuse of one’s independence." (Letter to Jagadisa dasa, 4/25/1970)

Srila Prabhupada – "These spirit souls and all spirit souls are coming from Vaikuntha, but in these material worlds they are taking various grades of bodies according to their material activities. There is no new souls. New and old are due to this material body, but the soul is never born and never dies, so if there is no birth how there can be new soul." (Letter to Jagadisa dasa, 7/9/1970)

Srila Prabhupada - "Regarding your questions concerning the spirit souls falling into Maya’s influence, it is not that those who have developed a passive relationship with Krsna are more likely to fall into nescient activities. Usually anyone who has developed his relationship with Krsna does not fall down in any circumstance, but because the independence is always there, the soul may fall down from any position or any relationship by misusing his independence."(Letter to Jagadisa dasa, 02/27/1970)

Srila Prabhupada - "But his relationship with Krsna is never lost, simply forgotten by the influence of maya so it maybe regained or revived by the process of hearing the Holy Name of Krsna and then the devotee engages himself in the service of the Lord which is his original constitutional position. The relationship of the living entity with Krsna is eternal as both Krsna and the living entity are eternal; the process is one of revival only, nothing new." (Letter to Jagadisa dasa, 02/27/1970)

Krsna (God) is more inclined to help those who first do everything they can to help themselves find a spiritual master to teach them spiritual life.

If one is honest with themselves, Krsna sends the Guru (spiritual teacher) who will guide them out of the material creation and return back home, back to Godhead to be with Krsna.

Only then will Krsna help you when He sees you are trying your very hardest to do everything you can to help yourself, only then will Krsna send you a spiritual teacher. 

Srila Prabhupada - "In all the śāstras [scriptures] the guru is described to be as good as God, but the guru never says, ‘I am God.’ The disciple’s duty is to offer respect to the guru just as he offers respect to God, but the guru never thinks, ‘My disciples are offering me the same respect they offer to God; therefore I have become God.’ As soon as he thinks like this, he becomes a dog." (From the Book, Science of reealization)

Genuine loving exchanges are voluntary and reciprocal, it is never a "one-way" street where Krsna does everything for you.

Surrender to Krsna's pure devotees does not mean you lose your free will, independence and individuality to be qualified to enter the spiritual world, no, such bogus surrender is impersonalism.  

The marginal living entity (jiva-soul) has always had freedom (free will) therefore, there is no question of the marginal living entity ever not having free will because free will in Vaikuntha and Goloka Vrindavana is perpetually part and parcel of all marginal living entities (jiva-souls) make up.

The marginal living entities (jiva-souls) originate from Goloka-Vrindavana and not the Impersonal Brahman as Prabhupada teaches.

Originally all jiva-souls (marginal living entities) are nitya-siddha Prabhupada has explained.  

This is because they all came from Goloka Vrindavana, only when they enter the material creation and the impersonal brahman do they then become nitya-baddha.

Therefore a nitya-siddha eternally liberated jiva-soul can become a nitya-baddha conditioned jiva-soul, and the nitya-baddhas can AGAIN become nitya-siddha if they again choose to surrender to Krsna via His pure devotee.

It is important to also understand that no jiva-souls originate from the impersonal Brahmajyoti.  

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, LA, 13 June, 1970)

The following Conversation took place in Melbourne, Australia June 25, 1974 between Srila Prabhupada and his disciples.

Devotee – "When we are in the spiritual sky and serving Krsna, we have a perfect relationship with Krsna, what causes us to fall down in the material world, because we’re already serving Krsna?"

Srila Prabhupada – "Because you desire to fall down. Here it is explained that don’t fall down."

Devotee – "Srila Prabhupada, I can’t understand why we should have an impure desire when we are already serving."

Srila Prabhupada – "Because you have got little freedom. Why one is not coming here and going to the liquor shop? It is desire."

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?"

Srila Prabhupada – "Yes, you forced Krsna to allow you to come. Just like sometimes a child forces his father. Father says, "My dear son, do not do this. Do not go there." But he insists, Oh, I must go. I must go." "All right, you go at your risk. That’s all. And you suffer. What can be done?" Because you are Son of God you have got independence, full independence, almighty—therefore you have acquired the quality of your father. You have got little independence. So God does not interfere with your little independence. If you persist that "I must go and enjoy independently," so God says, "All right, you can go." This is the position. You have to take sanction. That is a fact. But when you persist, God sanctions. And you come and enjoy." (Melb, Australia June 25, 1974)

Question - Is there a place in the spiritual world from where we can never fall down from?"

Answer - No, it is not based on a place where you can never fall down from that keeps you in Vaikuntha, it does not work that way because of free will, which means there is always choice no matter where you are in the spiritual worlds, the Vaikuntha planets or Goloka-Vrindavana. 

If you were forced to stay there then how can there be love? An expression of love also means you have a choice to do right or wrong.

The choice to leave or stay must always be with the jiva-souls too.

So many who consider themselves advanced devotees of God cannot understand what free will really means.

Some sentimentally foolishly claim that "not even the leaves can fall from Vaikuntha," ignoring the fact that because of "free will," at anytime over an infinity, the jiva-souls CAN choose to reject Krsna and fall down again and again if they choose. 

The time span is infinity!

Not even Krsna's promise to the jiva-souls saying they will never again fall down to the material creation, can interfere with the jiva-soul's free will to again fall down if they choose to do so. 

If Krsna forced His will on the jiva-souls, then that puts an end to free will.

There nonsense version of Kṛṣṇa makes Him a dictator who actually denies free will which forces them to stay in Goloka-Vrindavana and the Vaikuntha planets because they have no choice.

That is the only way Krsna can stop the jiva-souls leaving Vaikuntha planets or Goloka-Vrindavana.

Denying the jiva-souls their constitutional right of freedom of expression!   

It is nonsense to claim the jiva-souls can ever again fall down from Vaikuntha and Goloka-Vrindavana, they can choose to leave at anytime because they have free will as part of their constitutional make up.

Remaining in Vaikuntha and Goloka-Vrindavana eternally is based on what the jiva-soul's want to do as a unique individual. 

Therefore, it is their choice to stay or go not Krsnas as explained  above, otherwise there is no meaning to having free will.

If Krsna forced His will on the jiva-souls then He destroys their independence, free will and ability to voluntarily express themselves in their own unique way, allowing themselves to choose where they want to be even if returning to the material creation.

The jiva-souls have the choice to become a servant of the Lord, or a servant of their own independent desires.

They can reject Krsna if they want in Vaikuntha and Goloka-Vrindavana, only sentimental fools cannot understand this.

The jiva-souls never lose their unique ability of free will of independent self expression, where the jiva-soul is always personally aware they have the choice to selflessly serve Krsna in their own unique way as the loving servant of the servant of Krsna, or reject and try to make the material creation their home.

The fact is, for one to not again fall from Krsna's personal Kingdom is the jiva-soul's responsibility and not just only Krsnas. It is the jiva-soul's choice as well, it is their free will to do as they want.

However, the good thing is more than 90% of jiva-souls do not fall down from Vaikuntha or Goloka Vrindavana simply because they choose not to leave.

That choice to stay in Vaikuntha or leave is always with the marginal living entities or jiva-souls.

The jiva-souls or marginal living entities have 78.125% of Krsna's quantities (this means they have 50 of Krsna's 64 qualities) which puts them in the realm of having independence, identity, personality, individuality and the ability to choose. This means the jiva-souls have the ability to agree or not agree with Krsna. 

Their individuality allows the jiva-souls the right to choose Krsna or choose to be separate from Krsna, this is the meaning of free will.

Remember, Maya and the material energy do not exist in Vaikuntha or Goloka-Vrindavana, so Maya is unknown to the jiva-souls in the spiritual worlds.

However, free will and independence allows the jiva-souls to experience a unique sense of individuality with the ability to express oneself in their own way. 

All these qualities are the constitutional make up of each jiva-soul in Vaikuntha and Goloka Vrindavana. 

And if all those abilities are taken away, then the jiva-souls lose the ability to give and accept love and become no better than dead stone.

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

Srila Prabhupada - "Because you are Son of God you have got independence, full independence, almighty—therefore you have acquired the quality of your father. You have got little independence. So God does not interfere with your little independence." (Melb, Australia June 25, 1974)

No one forces the jiva-souls to stay in Vaikuntha or Goloka Vrindavana, that choice 

For loving exchanges to truly exist with the jiva-soul, they must have the the right to express themselves and even choose to leave Vaikuntha if they desire, even being in Vaikuntha is not permanent because there is always free will Prabhupada explains. 

Srila Prabhupada - "There is no question of knowing it is permanent because he has got independence, he can misuse his independence, he can fall down. That's why when a man is released from the prison house, that does not mean permanently because he can come back again, the general law is not to come back. but if he likes, he can come back, otherwise what is the meaning of independence? Just like one becomes free from the prison house, naturally he should not go there again." (Discussions with Syamasundara > Henri Bergson)

The jiva-souls have 78.125% of Krsna's qualities as explained above, they are partially independent expansions of Krsna aware of their own individuality and free will.

This allows them to experience an independent personality separate from Krsna's Personality. 

In this category called the marginal living entities, the jiva-souls can make their own decisions and choices. 

Furthermore, Krsna does not interfere with the jiva-soul's free will because it is part of the eternal constitution of all jiva-souls that allows a personal two-sided reciprocal relationship with Krsna. 

Krsna never at any point, did not give freedom or free will to the marginal living entities (jiva-souls), they have always had free will in Vaikuntha and Goloka Vrindavana. 

Free will allows the jiva-souls to experience individuality, loving reciprocation and exchanges, independent choice of service, and being responsible for their actions and choices.

This however, does not mean all jiva-souls are independent from Krsna's control of all things, no, that is not possible because everything is under Krsna's control. 

At all time the jiva-souls are always dependent on Krsna or via His expansions like Maha-Visnu who manages the material creation.

So even as independent individuals separated from Krsna's Kingdoms in the spiritual worlds, they are always still under Krsna energy.

This is because Krsna is always the Supreme Personality of Godhead and cause of all causes in both the spiritual and material worlds.

Therefore, the jiva-souls always remain dependent on the various energies of Krsnas.

The jiva-souls always simultaneously depend on Krsna and His expansions in both the spiritual worlds and material worlds, the jiva-souls are never fully independent because Krsna owns everything.

So even though the jiva-souls are an expansion of Krsna, the jiva-souls are not one with Krsna in personality. The individual jiva-souls are not one with Krsna but are independent thinking living entities with their own sense of self and personality that makes them one in purpose. 

Both are independent with their own unique personality.

Lord Caitanya Mahaprabhu is the manifestation of Radha and Krsna in one Body where both experience each other's love for each other. 

Infact, Krsna, Balarama, Radharani and Lord Caitanya are all the ONE personality, they are all Visnu-tattvas with 93.75% of Krsna's qualities which is having 60 of Krsna's 64 qualities.  

All Visnu-tattvas originate from Krsna as His direct expansions however, Radharani and Lord Caitanya are in a league non-different than Krsna.

The only standard out reality make Krsna above all others is He is the first from whom ALL other expansions radiate from.

Just like the Sun-disc and the sun-rays.

A group in Krsna's categories of living entities are called the marginal living entities who are independent jiva-souls who have 78.125% of Krsna's qualities. 

This means they have 50 of Krsna's 64 qualities including free will, that allows them to even leave Vaikuntha or Goloka Vrindavana if they choose. 

 Some scholars, sages and devotees have miss understood this point in Srimad Bhagavatam (also known as the Bhagavat Purana)

Their claim is once the jiva-soul reaches Vaikuntha or Goloka-Vrindavana they never again fall down to the material creation.

There understanding is incorrect and having free will in the spiritual worlds proves that.

Therefore, to say those who enter Vaikuntha will never again fall down is only true for those who choose not to fall down.

In other words, if the jiva-soul wants to leave, they certainly can, coming to the material worlds or staying in Vaikuntha is ultimately the jiva-soul's choice and not Krsnas or Visnus. 

Krsna does not interfere, even though He has promised there is no return to the material creation.

The fact, there is return if the jiva-souls wants to return explained here. 

Acyutananda – "But in the Bhagavad Gita it says, "Once coming to the spiritual world, he never again returns to the material world. He can return?"

Srila Prabhupada – "If he likes he can return."

Guru-kripa – "How is it that one can become envious of Krsna?"

Srila Prabhupada – "You have got little independence, you can violate. Because you are part and parcel of God, God has got full independence, but you have got little independence, proportionately, because you are part and parcel, if he likes, he can return. That independence has to be accepted, little independence. We can misuse that. Krsna-bahirmukha haïä bhoga väïchä kare. That misuse is the cause of our falldown." (Conversation, Mayapur, Feb 19, 1976)

For those who believe no one can ever fall down from Vaikuntha have not understood the different categories of living entities in Vaikuntha of whom the jiva-souls (marginal living entities) are just one.

It is only a very small minority of jiva-souls (less than 10%) who choose to leave but not the category of Visnu-tattvas who never fall down because they are Krsna Himself playing another role in His own pastimes.

Many have not understood the many different categories of living entities in Vrindavana who never fall down, such as the many categories of "sakti-tattvas," many who are not jiva-souls but are direct expansions of Krsna (Visnu-tattva) playing another part.

Of course such expansions never fall down because they are Krsna Himself in another role, just like in a play.

So for them, choice is exactly the same as Krsna's choice. 

But for over 90% of jiva-souls or marginal living entities who have the ability to always choose, they may choose to never fall down for now, but even that can change because "free will" is eternal in the Spiritual world.

Devotee - "Well, I believe you once said that once a conditioned soul becomes perfected and gets out of the material world and he goes to Krsnaloka (Goloka-Vrindavana), there’s no possibility of falling down again?"

Srila Prabhupada - "No, there is possibility, but he does not come. Just like after putting your hand in the fire, you never put it in again if you are really intelligent. So those who are going back to Godhead, they become intelligent." (CC, Adi-lila 7.108-San Francisco, Feb, 18, 1967)

However, there will always be a very small minority of only the jiva-souls who misuse their free will and leave Vaikuntha or Goloka-Vrindavana.

Free will is eternal in the spiritual worlds, without having the choice to either forget or remember Krsna, then we would have no independent personality separate from Krsna's Personality and no ability to voluntarily offer love, we would be like dead stone or machines in a factory.

The eternal constitution and original position of the marginal living entities (jiva-souls) is fully explained by Krsna disguised as a brahmana as follows- 

The Brāhmaṇa said - "My dear friend, even though you cannot immediately recognize Me, can't you remember that in the past you had a very intimate friend Unfortunately, you gave up My company and accepted a position as enjoyer of this material world." (SB, Canto 4 Ch 4, 28 text 53)

The marginal living entities (jiva-souls) sometimes fall down to the material creation from Vaikuntha or Goloka-Vrindavana which are their original home. 

This means they do not originate from the Impersonal Brahman (Brahmajyoti) or the Body of Maha-Visnu as some believe.

Srila Prabhupada explains-

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 - Vaikuntha or Goloka Vrindavana."(Letter to Revatinandana, LA, 13 June, 1970)

Srila Prabhupada - "Factually all of material existence is only a dream. Thus there is no question of past, present or future. Persons who are addicted to karma-kanda-vicara, which means ‘working for future happiness through fruitive activities’, are also dreaming. Similarly, past happiness and present happiness are merely dreams." (SB, Canto 4 Ch 29 text 2b)

The fallen jiva-souls enters the material creation via the dreams of Maha-Visnu.

This means they must "hire" a suitable material bodily vessel from Maha-Visnu who is dreaming the entire material creation, including all material bodily vessels.

It only appears to some the jiva-souls are still in Vaikuntha or Goloka Vrindavana dreaming they are in the material creation because "time" in the  material creation is the constantly changing and is temporary.

Therefore the jiva-souls experience a journey through past, present and future that has no effect on the spiritual platform.

In other words "time" in the spiritual worlds does not experience past or future, which means only the perpetual presence exists on all spiritual planets. 

This means only the "eternal presence" of Krsna and Visnu exists in Vaikuntha and Goloka Vrindavana as Brahma Samhita explains.

That is why Prabhupada explained to us that after spending millions of life times in the material creation under the decaying influence of "past, present and future", on return to the "eternal presence" of Goloka Vrindavana, it will appear as if the jiva-souls have only gone for less than a moment.

The idea of sleeping and dreaming you are in the material creation is nonsense and not what's really going on, no, the jiva-souls do actually go to the material creation, but on return to the spiritual world, it will appear that they never left.

This is because material time does not register on the spiritual planets, nothing material can exist there just like darkness cannot exist in the presence of light.

The material creation is governed by the movement of time - past, present and future, thats effect on all matter is a constant state of decomposition or decay.

The material creation is as real as the spiritual planets, but unlike the spiritual planets that are permanent, the material creation is temporary.  

Being in the material creation causes everything that the jiva-souls are involved with, to be temporary.

The eternal jiva-souls inside a material bodily vessel in the material creation, are in an unnatural condition because they are beginningless and endless, there is no death or birth for the jiva-souls.

There is no death or birth for the jiva-souls as Bhagavad Gita As It Is Chapter 2 text 12 and text 20 teaches.

The jiva-souls have existed for "infinity" which means they are beginningless and endless.

Bhagavad Gita As It Is 1983 correct edition, Chapter 2 text 12-

"Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be." (BG Ch 2 text 12)

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

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

Srila Prabhupada's incorrect 1972 edition of Bhagavad Gita As It Is Chapter 2 text 20 indicates the jiva-souls have a beginning when infact the jiva-souls are beginningless and endless.

The issue is with the 1972 edition of Bhagavad Gita As It Is where Chapter 2 text 20 wrongly includes-

"NOR HAVING ONCE BEEN"  

This suggests the jiva-souls have a beginning. These words are not in the 1983 edition of Bhagavad Gita As It Is Chapter 2 text 20.

In English "NOR HAVING ONCE BEEN" means the jiva-soul had a beginning, which is wrong because they are eternal.

Only in the material creation in a material bodily vessel is birth, youth, disease, middle age, old age and death experienced. 

The material body wears out and decays, while the jiva-soul within is beginningless and endless.

Only in the material creation in a material bodily vessel is birth, youth, disease, middle age, old age and death experienced.

Not so in the spiritual worlds where the "eternal presence" of time means past and future has no effect on the journey through time, making everything eternally youthful and ever fresh.

In other words, nothing decays in the spiritual worlds, one's spiritual bodily form is eternally youthful, but can change if the jiva-soul chooses, depending on what pastime they voluntarily choose serve in with Krsna or Visnu.

Srila Prabhupada - "In the spiritual world one's relationship with Krsna is voluntary. Some devotee wants to serve Krsna as flower; they become flower there. If I want to be a flower, I shall lie down at the lotus feet of Krsna and become flower, voluntarily, and can change appearance if I want, from flower to a human form. That is spiritual life. There is no restriction. If some devotee wants to serve Krsna as cow, he serves Krsna as cow, as calf, as flower, as plant, as water, as ground, field, or as father, as mother, as friend, as beloved, anything. It is inconceivable, yet a fact." (SB, Canto 6 Ch 1 text 1-4 Melb, May 20, 1975)

Srila Prabhupada - "Just like we forget at night when we see some dream, we forget our identity, that "I am this. I am that. I am lying on the bed. I've got this good apartment." No. Everything is finished. 

Again, this, when the dream is finished, we come to another dream: "Oh, this is my house. This is my family. This is my bank balance." This is going on.

One dream at night, one dream at daytime. But who is dreaming? That is the living entity (jiva-soul) 

So his business is different. Not dreaming, day time dreaming and night time dreaming. He has to come to the actual platform. That is Kṛṣṇa consciousness. 

If he takes to Kṛṣṇa consciousness, that is his actual life, otherwise, he's in the dreamland. Daivī hy eṣā guṇamayī mama māyā duratyayā (BG 7.14). This is called māyā, illusion. 

Night time dreaming and daytime dreaming. The night time dream... In this way, we are dreaming life after life. As human being, as animal, as tree, as aquatics. Jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati. This evolutionary process is going on." (The Nectar of Devotion, Bombay, Dec 27, 1972)

The jiva-souls enter the material creation to experience their desires without Krsna. To do that they must get facility off Maha-Visnu which is a suitable material bodily vessel found within His dreams that are insync with their own desires.

Srila Prabhupada – "Actually all existence in the material world is a dream of Maha-Visnu, as the Brahma-Samhita describes-

"This material world is created by the dreaming of Maha-Visnu. The real, factual platform is the spiritual world, but when the spirit soul wants to imitate the Supreme Personality of Godhead, he is put into this dreamland of material creation."(SB, Canto 4 Ch 29 text 83)

Srila Prabhupada - "Everything happening within time, which consists of past, present and future, is merely a dream. This is the secret in understanding in all the Vedic literature." (SB, Canto 4 Ch 29 text 2b)

Maha-Visnu is dreaming everything in the material creation, His dreams include all bodily vessel and their facilities used by the jiva-souls (hired from Maha-Viṣṇu)

Srila Prabhupada - "Our contact with matter is just like dream. Actually we are not fallen. Therefore, because we are not fallen, at any moment we can revive our Krsna consciousness, we break the dream." (Tokyo Japan 1972, SB, Canto 2 Ch 9 text 1)

As Prabhupada has explained, Krsna never forces the jiva-souls to surrender to Him, never forces them to love Him, that must be voluntary otherwise love can never exist between two unless there are voluntary reciprocal exchanges.

Srila Prabhupada - "Love means you take and you give also. Suppose if you love somebody and you simply take from him, but you don't give. Oh, do you think it is very good? No. It is not good. That is not love. That is exploitation. If I go on simply taking from you, and if I don't offer you anything, that is simply exploitation." (Lecture on BG, Ch 9 text 2-5, NY City, Nov 23, 1966)

Srila Prabhupāda – "Unless there are "two-persons", where is the question of love? Love means two persons, then there is exchange, then there is love. I must deal with you open-hearted, you must deal with me open-hearted, then there is love. So if you want to love Kṛṣṇa, God, then these things must be there." (Aug, 9, 1976, Tehran)

Srila Prabhupada – "So everyone can know that independence means one can use it properly, or one can misuse it. That is independence. If you make it one way only, that is not independence, that is force." (LA, June 23, 1975)

Srila Prabhupada - "We have got the propensity to love. Love means somebody else. Love cannot be one or love cannot be executed only one, personally. There must be another one. I love somebody; somebody loves me, there must be lover, there must be beloved, and the transaction, then love." (Lecture on SB Canto 1 Ch, 2 text 6, Delhi, Nov, 12, 1973)

Srila Prabhupada - "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." (Lecture on SB Canto 2 Ch, 1 text 3, Paris, June 12, 1974)

Srila Prabhupada - "Love cannot be one, or executed only by one, there must be two." (SB lecture Canto 1 Ch, 2 text 6, Delhi, Nov 12, 1973)

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. Therefore Krsna says, yathecchasi tathä kuru. "Now you do whatever you like." (Los Angeles, June 23, 1975).×^×.

Krsna, as His original childhood Form, never leaves Vrindavana in the Spiritual world.

Krsna is the Supreme Personality of Godhead and cause of all causes, and the original source of all Visnu/Narayana forms of God known as Visnu-tattva expansions.

Therefore, when Krsna comes to the material creation, He comes via His 4 armed Visnu-tattva expansion, who plays the role of the original 2 armed Krsna from Vrindavana, in the facsimile Vṛindāvana in the material creation. 

Srila Prabhupada - "Kṛṣṇa as His original childhood form NEVER leaves Vṛndāvana, all the forms of Kṛṣṇa that appear elsewhere are His Viṣṇu-tattva expansions."(BG As It Is Ch 10 text 37)

Srila Prabhupada - "The original Lord Kṛṣṇa never leaves Goloka Vṛndāvana. All the plenary expansions are one and the same Viṣṇu-tattva, and there is no difference in Their potency." (SB Canto 3 Ch 1 Text 34)

Srila Prabhupada - "Kṛṣṇa is the original Supreme Personality of Godhead, and Baladeva (Balarama) is Kṛṣṇa's immediate expansion. Because Kṛṣṇa NEVER leaves Vṛndāvana, all the forms of Kṛṣṇa that appear elsewhere are His expansions." (BG, As It Is Ch 10 Text 37)

Kṛṣṇa’s first expansion is Balarama, and from Balarama ALL Visnu-tattva expansions originate.

When the "original" Krsna wants to enter the material creation to perform His pastimes in the Vrindavana facsimile of the spiritual world, His Visnu-tattva expansion, coming from Balarāma, performs those Kṛṣṇa pastimes or lilas.

In other words, because the original Kṛṣṇa NEVER leaves Vṛndāvana, His Visnu-tattva expansion coming from Balarāma, plays the part of the original Kṛṣṇa in the material creation that includes killing demons there.

Krsna's first expansion is Balarāma and from Balarama all other Visnu-tattva Forms manifest.

In other words, the Krsna who comes to the material creation, is really His four armed Visnu-tattva expansion (from Balarama) of the original two armed Krsna, now playing the part of the original Krsna in the material creation. 

This means Krsna, as His original two armed form, never leaves Goloka Vrindavana and has never been to the material creation as His original childhood form. 

This requires proper knowledge, devotion and personal realization to properly understand this. 

Srila Prabhupada - "Kṛṣṇa is the original Supreme Personality of Godhead, and Baladeva (Balarama) is Kṛṣṇa's immediate expansion. Both Lord Kṛṣṇa and Baladeva appeared as sons of Vasudeva, so both of Them may be called Vāsudeva. 

From another point of view, because Kṛṣṇa never leaves Vṛndāvana, all the forms of Kṛṣṇa that appear elsewhere are His expansions. 

Vāsudeva is Kṛṣṇa's immediate expansion, so Vāsudeva is not different from Kṛṣṇa. 

It is to be understood that the Vāsudeva referred to in this verse of Bhagavad-gītā is Baladeva or Balarāma, because He is the original source of all incarnations and thus He is the sole source of Vāsudeva. 

The immediate expansions of the Lord are called svāṁśa (personal expansions or Vishnu-tattva), and there are also expansions called vibhinnāṁśa (separated expansions or jiva-tattva)." (BG 10.37, Purport)

Srila Prabhupada - "The original Lord Kṛṣṇa never leaves Goloka-Vṛndāvana. All the plenary expansions are one and the same Viṣṇu-tattva, and there is no difference in Their potency." (SB, Canto 3 Ch 1 Text 34 Purport)

When Krsna comes to this material world for His childhood pastimes, it is His Visnu-tattva expansion who plays the role of Krsna.

Srila Prabhupada - "Because Kṛṣṇa never leaves Vṛndāvana, all the forms of Kṛṣṇa that appear elsewhere are His expansions. Vāsudeva is Kṛṣṇa's immediate (Visnu-tattva) expansion, so Vāsudeva is not different from Kṛṣṇa. It is to be understood that the Vāsudeva referred to in this verse of Bhagavad-gītā is Baladeva, or Balarāma, because He is the original source of all incarnations and thus He is the sole source of Vāsudeva." (BG Ch 7 Text 2 Purport)

Srila Prabhupada - "The immediate expansions of the Lord are called svāṁśa (personal expansions), and there are also expansions called vibhinnāṁśa - separated expansions." (BG Ch 7 Text 2 Purport)

Srila Prabhupada - "Because Mathurā and Vṛndāvana are intimately connected with Kṛṣṇa eternally, it is said that Lord Kṛṣṇa never leaves Vṛndāvana (vṛndāvanaṁ parityajya padam ekaṁ na gacchati)." (SB, Canto 3 Ch 1 Text 34 Purport)

Srila Prabhupada - "Since that time, the city of Mathurā had been the capital of all the kings of the Yadu dynasty. The city and district of Mathurā are very intimately connected with Kṛṣṇa, for Lord Kṛṣṇa lives there eternally." (SB, Canto 3 Ch 1 Text 34 Purport)

Srila Prabhupada has explained that the Krsna in the material creation is actually a Visnu-tattva facsimile of the ORIGINAL Krsna in Vrindavana.

This means it is Visnu playing the role of Krsna who enters the material creation for pastimes including killing demons.

Please read Prabhupada's comments, this is what he says in Srimad Bhagavatam and Caitanya Caritamrita. 

The paradox is, even though the original Krsna never leaves Vrindavana in the Spiritual Sky and it is His Visnu-tattva expansion who plays the part of Krsna outside the original Vṛndāvana, the paradox is there is really no difference between Kṛṣṇa and Visnu.

Except the original Krsna never kills demons in the original Vrindavana, nor never leaves that Vrindavana in the Spiritual world. 

The facsimile Krsna kills the demons in the material  creation and is really Krsna's Visnu-tattva expansion.

Visnu is none different than Krsna and is as good as the original Krsna anyway.

In other words, there is no difference between Kṛṣṇa and His Visnu-tattva expansions, a paradox to many.

Krsna means the most attractive and is the original form of God, from Krsna everything else manifests.

The correct understanding of this quote from Brahma Samhita.

"I worship Govinda, the primeval Lord, who by His various plenary portions appears in the world in different forms and incarnations such as Lord Rama, but who personally appears in "His supreme original form as Lord Krsna." (CC Adi 5.155)

Photo -The "facsimile" Krsna's real form in the material world is Visnu as he plays the part of the original Krsna, who is the Supreme Personality of Godhead and cause of all causes and remains eternally in Goloka Vrindavana.**.

The Vedic scripture teach us that God even lives within the atom.

Krsna as His expansion Visnu/Narayana (Visnu-tattva) accompany the individual jiva-souls (the marginal living entities) to the material creation, and even lives within every atom in the temporary decaying material creation that is a 1/4 of the Spiritual Sky.

The other 3/4 of the Spiritual Sky is the perpetual "active" realm of Vaikuntha and Goloka-Vrindavana where Visnu and Krsna have their eternal pastimes.

"Life is everywhere" (Sarva-gata)

Life is "active" in a material bodily vessel in the species of life in the material creation, and "inactive" or dormant within the atom or in the impersonal Brahmajyoti or Brahman.

Tamala Krsna - "Srila Prabhupada, someone asked a question the other day about the atom which I couldn’t give the answer to. His question is that if we say that within the atom the living entity, the jiva, is present, and life symptoms means six symptoms of birth, growth...."

Srila Prabhupada - "That’s all right. Their life symptoms has not yet developed but they are there."

Jayadvaita - "Potential."

Srila Prabhupada - "Yes."

Tamala Krsna - "His question was sort of a dual question. At what time, or what? Just like at the time of disintegration of this body, does the living entity leave this material body when it disintegrates? So does the atomic body also disintegrate when the living entity leaves it and moves to a higher body?"

Srila Prabhupada - "Atomic body? Atomic body means material body. Unless you are free from this material body, the atomic body will go on with you. That means unless you are mukta, the atomic body will go on. Mind, intelligence, ego — they are also atomic, finer atomic body."

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

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

Tamala Krsna - "So the living entity is present within the atom just as I am present within this body. When I leave this body, my body breaks apart."

Srila Prabhupada - "Yes, you leave this body, enter another body."

Tamala Krsna - "Right."

Srila Prabhupada - "By nature’s law."

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

Srila Prabhupada - "Eh?"

Tamala Krsna - "When I leave this body, the body is."

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

Tamala Krsna - "Yes."

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

Tamala Krsna - "Yes, it remains."

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

Tamala Krsna - "Right, I can understand that."

Hamsaduta - "He’s asking that if the soul leaves the atomic particle, then does the particle break apart. Isn’t it?"

Srila Prabhupada - "No, no. You have not left atomic particle."

Tamala Krsna - "No, but you were saying that within the atom there’s also a living entity. So when that living entity leaves the atomic particle does the particle break apart? Or doesn’t it? I mean what?"

Srila Prabhupada - "Just try to understand. From the sastra, you understand that andantara-stham God lives within the atom."

Tamala Krsna - "Yes."

Srila Prabhupada - "And when God is there, the living entity is also there. This much you try to understand. Because God and living entity, they remain together, as two friends. God is trying to save this fallen friend. That is the information from Upanisad. So when God is there, the living entity is also there." (Morning Walk, April 4, 1975, Mayapur)

Kṣīrodakaśāyī Visnu, is the all-pervading Supersoul in all the universes in heart of every living being and is known as Paramātmā. He is also present even within each single atom in all the material universes. 

The real object of meditation in Yoga is to meditate on Paramātmā. 

Anyone who knows Him can be liberated from material entanglement. 

In this age of Kali-yuga the only method for self realization is the chanting the various names of God as ISKCON devotees do in the Sankirtan Movement of Lord Caitanya Mahaprabhu by Chanting the Hare Krsna Maha-mantra.

Brahma's day and his time compared to human time.

There are 2 kalpas in Brahma's full day of 24 hours.

1 kalpa for his "12 hour" day-light hours.

1 kalpa for his "12 hour" night-time hours.

A maha-yuga, also known as a Catur-yuga and Dvipa-yuga, is a cycle of 4 yugas. 

Satya- yuga, 

Treta-yuga, 

Dvapara-yuga, 

Kali-yuga. 

Lord Caitanya Mahaprabhu and Lord Krsna come in the 28th maha-yuga in the 7th Vaivasvata Manu (current) just "once" in Brahma's 24 hour day, only during the "day-light" hours when the 1000 maha-yugas occur.

Lord Kṛṣṇa and Lord Caitanya come only once in a day of Brahma which is every 8 billion 640 million human years.

There appearance to this universe is extremely very, very rare.

We have already passed through 6 Manvantara's in Brahma's 12 hour "day-light" period that each have 71 maha-yugas in them.

So, presently we are in the 460th maha-yuga in Brahma's day-light period out of the 1000 maha-yugas within his day, making it around 11.40 am late morning.

The Manvantara's are created by a particular Manu who are created by Brahma. 

Manuvantara is the Vedic progenitor of humanity, an astronomical period of time measurement.

Manvantara is a sanskrit word that means the duration of a Manu, or his life span.

As said above, each Manvantara is created and ruled by a specific Manu, who in turn is created by Lord Brahma, the Creator of each individual material universe that are deep inside their surrounding universal egg shaped shell called Brahmanda. 

There are billions of massive Brahmanda universes coming from Maha-Visnu, each having a "secondary smaller material universe" inside of them where Garbhodakashayi Visnu and Brahma reside.

There is only one Maha-Visnu but there are billions of Garbhodakashayi Visnus and Lord Brahmas.

All Brahmanda egg shaped greater universes comes from the pores of Maha-Visnu's Body and from His breathing.  

Each Brahmanda universe has a "secondary material universe" inside of them where Maha-Visnu expands as Garbhodakashayi Visnu.

Srila Prabhupāda - "The sun is the source of light for all the planets in the universe. The modern scientific theory which states that there are many suns in each universe is not supported by this verse. It is understood that in each universe there is only one sun, which supplies light to all the planets. In Bhagavad-gītā the moon is also stated to be one of the stars. There are many stars, and when we see them glittering at night we can understand that they are reflectors of light; just as moonlight is a reflection of sunlight, other planets also reflect sunlight, and there are many other planets which cannot be seen by our naked eyes." (SB, Canto 3 Ch 15 Text 2, Purport)

Srila Prabhupāda - "At a certain time, the Personality of Godhead, Kāraṇodakaśāyī Viṣṇu (Maha-Visnu), lies in the Kāraṇa Ocean and produces many thousands of universes from His breathing; then He enters again into each and every universe as Garbhodakaśāyī Viṣṇu. material universe inside their Brahmanda that are all different sizes, our material universe has 14 planetary systems in it.

The billions of Brahma's in other "secondary universes" have a different number of heads, ours has four heads, others have 10 or 100 or 1000 or even 10,000 even 10 million! All depending on the size of their material universe.

Srila Prabhupada - "Caitanya Mahāprabhu cited an incident from Śrīmad-Bhāgavatam in which Brahmā, the lord of the universe, came to see Kṛṣṇa at Dvārakā. 

When Brahmā approached Kṛṣṇa, the doorman informed Kṛṣṇa that Brahmā had arrived to see Him. Upon hearing this, Kṛṣṇa inquired as to which Brahmā had come, and the doorman returned to Brahmā and asked, 

"Which Brahmā are you? Kṛṣṇa has asked."

Brahmā was struck with wonder. Why did Kṛṣṇa ask such a question? He informed the doorman, 

"Please tell Him that Brahmā, who is the father of the four Kumāras and who has four heads, has come to see Him."

The doorman informed Kṛṣṇa and then asked Brahmā inside. Brahmā offered his obeisances unto the lotus feet of Kṛṣṇa, and after receiving him with all honor, Kṛṣṇa inquired about the purpose of his visit.

"I shall tell You of my purpose in coming here," Lord Brahmā replied, "but first I have a doubt which I ask You to kindly remove. Your doorman told me that You asked which Brahmā has come to see You. May I inquire if there are other Brahmās besides me?"

Upon hearing this, Kṛṣṇa smiled and at once called for many Brahmās from many universes. 

The four-headed Brahmā then saw many other Brahmās coming to see Kṛṣṇa and to offer their respects. Some of them had ten heads, some had twenty, some had a hundred and some even had a million heads. 

Indeed, the four-headed Brahmā could not even count the Brahmās who were coming to offer their obeisances to Kṛṣṇa. Kṛṣṇa then called many other demigods from various universes, and they all came to offer their respects to the Lord. 

Upon seeing this wonderful exhibition, the four-headed Brahmā became nervous and began to think of himself as no more than a mosquito in the midst of many elephants. 

Since so many demigods were offering obeisances unto the lotus feet of Kṛṣṇa, Brahmā concluded that the unlimited potency of Kṛṣṇa could not be estimated. 

All the helmets of the various demigods and Brahmās shone brightly in the great assembly, and the prayers of the demigods made a great sound.

"Dear Lord," the demigods said, "it is Your great mercy that You have called us to see You. Is there any particular order? If so, we will carry it out at once."

"There is nothing especially required of you," Lord Kṛṣṇa replied. "I only wanted to see you together at one time. I offer My blessing to you. Don't fear the demons."

"By Your mercy, everything is all right," they all replied. "There are no disturbances at present, for by Your incarnation everything inauspicious is vanquished."

As each of the Brahmās saw Kṛṣṇa, each thought that He was only within his universe. After this incident, Kṛṣṇa wished all the Brahmās farewell, and after offering respects to Him, they returned to their respective universes. 

Upon seeing this, the four-headed Brahmā at once fell down at the feet of Kṛṣṇa and said, "What I thought about You at first was all nonsensical.

Everyone may say that they know You in perfection, but as far as I am concerned, I cannot begin to conceive how great You are. You are beyond my conception and understanding."

"This particular universe is only four thousand million miles broad," 

Kṛṣṇa then informed him, "but there are many millions and billions of universes which are far, far greater than this one. 

Some of these are many trillions of miles broad, and all these universes require strong Brahmās, not just four-headed." 

Kṛṣṇa further informed Brahmā, 

"This material creation is only a quarter manifestation of My creative potency. Three quarters of My creative potency is in the spiritual kingdom."

After offering obeisances, the four-headed Brahma parted from Kṛṣṇa, and he could understand the meaning of the Lord's "three-quarters energy."

The Lord is therefore known as Tryadhīśvara, a name indicating His principal abodes—Gokula, Mathurā and Dvārakā. 

These three abodes are full of opulences, and Lord Kṛṣṇa is the master of them all. Situated in His transcendental potency, Lord Kṛṣṇa is master of all transcendental energies, and He is full with six opulences. 

Because He is master of all opulences, all Vedic literatures acclaim Kṛṣṇa to be the Supreme Personality of Godhead.

Lord Caitanya then sang a nice song about the opulences of Kṛṣṇa, and Sanātana Gosvāmī listened. 

"All the pastimes of Kṛṣṇa are exactly like the activities of human beings," the Lord sang. 

"Therefore it is to be understood that His form is like that of a human being. Indeed, a human being is but an imitation of His form. Kṛṣṇa's dress is just like that of a cowherd boy's. 

He has a flute in His hand, and He seems to be just like a newly grown youth. He is always playful, and He plays just like an ordinary boy." 

Lord Caitanya then told Sanātana Gosvāmī about the beautiful aspects of Kṛṣṇa. He said that one who understands these beautiful qualities enjoys an ocean of nectar. 

The yogamāyā potency of Kṛṣṇa is transcendental and beyond the material energy, but the Lord exhibits His transcendental potency even within this material world just to satisfy His confidential devotees.

Thus He appears in the material world to satisfy His devotees, and His qualities are so attractive that Kṛṣṇa Himself becomes eager to understand Himself. 

When He is fully decorated and stands with His body curved in three ways—His eyebrows always moving and His eyes so attractive—the gopīs become enchanted. 

His spiritual abode is at the top of the spiritual sky, and He resides there with His associates, the cowherd boys, the gopīs, and all the goddesses of fortune. It is there that He is known as Madana-mohana.

There are many different pastimes of Kṛṣṇa—such as His pastimes in the forms of Vāsudeva and Saṅkarṣaṇa—and in the material sky His pastimes are carried on as the first puruṣa incarnation, the creator of the material world. 

There are also pastimes in which He incarnates as a fish or a tortoise, and there are pastimes in which He takes the forms of Lord Brahmā and Lord Śiva, as incarnations of the material qualities. 

In His pastimes as an empowered incarnation, He takes the form of King Pṛthu, and He also carries on His pastimes as the Supersoul in everyone's heart and as the impersonal Brahman as well. 

Although He has innumerable pastimes, the most important is that of Kṛṣṇa in human form frolicking in Vṛndāvana, dancing with the gopīs, playing with the Pāṇḍavas on the Battlefield of Kurukṣetra and playing in Mathurā and Dvārakā.

Of His important pastimes in human form, the most important are those pastimes in which He appears as a cowherd boy, a newly grown youth who plays a flute. 

It is to be understood that a mere partial manifestation of His pastimes in Goloka, Mathurā and Dvārāvatī, or Dvārakā, can overflood the whole universe with love of Godhead. Every living entity can be attracted by the beautiful qualities of Kṛṣṇa.

The manifestation of His internal potency is not even exhibited in the kingdom of God or on the planets of Vaikuṇṭha, but He does exhibit that internal potency within the universe when, through His inconceivable mercy, He descends from His personal abode. 

Kṛṣṇa is so wonderful and attractive that He Himself becomes attracted by His own beauty, and this is proof that He is full of all inconceivable potencies.

As far as Kṛṣṇa's ornaments are concerned, when they decorate His body it appears that they do not beautify Him, but the ornaments themselves become beautiful simply by being on His body. 

When He stands in a three-curved way, He attracts all living entities, including the demigods. Indeed, He even attracts the Nārāyaṇa form which presides in each and every Vaikuṇṭha planet." (Teachings of Lord Caitanya (1975), Ch 9)

Our Brahmanda is massive, it is over 44 quadrillion, 444 trillion, 444 billion miles in diameter and our inner secondary universe is said to be 4 billion miles in diameter according the 5th Canto of Srimad Bhagavatam.

Within our secondary universe inside or Brahmanda, each Manvantara lasts the lifetime of a Manu, upon whose death, Brahma creates another Manu to continue the cycle of Creation or Shristi, Krsna's expansion Lord Visnu on his part manifests a new Avatar.

Fourteen Manus and their respective Manvantaras constitute one Kalpa, Aeon, or a "Day of Brahma," according to the Vedic time cycles.

Thereafter, at the end of each Kalpa, there is a period - same as Kalpa - of dissolution or Pralaya, wherein the world (earth and all life forms, but not the entire universe itself) is destroyed and lies in a state of rest, which is called the, "Night of Brahma."

After that Brahma who creates our single universe, starts his cycle of creation all over again, in an endless cycle of creation followed by absorption (annihilation) for which Siva, the demigod of absorption and annihilation of this universe, and also renewal, is invoked towards the end of each such cycle.

Duration of a Manvantara

The actual duration of a Manvantara according to the Visnu Purana is seventy one times the number of years contained in the four Yugas, with some additional years.

Seven Rishis, certain (secondary) divinities, Indra, Manu, the king and his sons, are created and perish in one interval (called a Manvantara) equal to seventy-one times the number of years contained in the four Yugas, also with some additional years.

Fourteen times this period constitutes a Bráhma's day. 

The following table illustrates the difference to our human year compared to Brahma's year.

One 24 hour day of Brahma  = 8 billion 640 million human years.

71 Maya-yugas = 1 Manvantaram (1 life span of Manu)

14 Manvantaras = 1 kalpa (1 day of Brahma)

2 Kalpas = 1 day and 1 night 24 hour period + 1 Brahma ratra.

360 days of Brahma = 1 Brahma varsha.

Comparison to the Age of the material universe from modern astronomy.

Modern scientific astronomy estimates the Age of the universe as around 13 Billion years.

Conversion of 1 day-night of Brahma into human years yields 8.58816, 109 years (derived as 2 kalpas, 14 Manvantaras, 71 Maha-yugas, 12,000 Deva vatsaras, 360 human years)

According to Vedas, there are 504 000 Manus manifested during the lifetime of one Brahmā (311,040,000,000,000 human Earthly years), 5,040 Manus in one year of Brahma, and 420 Manus in one month of Brahma. 

Manus of the Śveta Vārāha Kalpa 

Manvantara № Name of Manu for manvantara:

Manvantara-avatara name:

1 - Svayambhuva Manu Yajna

2 - Svarocisha Manu Vibhu

3 - Uttama Manu Satyasena

4 -Tapasa Manu Hari

5 - Raivata Manu Vaikuntha

6 - Cakshusha Manu Ajita

7 - Vaivasvata Manu (current) Vamana

8 - Savarni Manu Sarvabhauma

9 - Daksha-savarni Manu Rishabha

10 - Brahma-savarni Manu Vishvaksena

11 - Dharma-savarni Manu Dharmasetu

12 - Rudra-savarni Manu Sudama

13 - Deva-savarni Manu Yogesvara

14 - Indra-savarni Manu Brihadbhanu

First Manvantara - the interval of Swayambhu Manu

Saptarshis (सप्तर्षि): Marichi, Atri, Angiras, Pulaha, Kratu, Pulastya, and Vashishtha.

Svayambhuve—in the Svayambhuva-manvantara; yajna—the avatara named Yajna:

In the Svayambhuva manvantara, the Avatar is named Yajna.

The first Manu was Svayambhuva Manu. His two daughters, namely Akuti and Devahuti, gave birth to two sons, named Yajna and Kapila respectively.

Svayambhuva Manu, along with his wife, Satarupa, went into the forest to practice austerities on the bank of the River Sunanda. 

At some point in time, Rakshasas and asuras attacked them, but Yajna, accompanied by his sons the Yamas and the demigods, killed them. 

Then Yajna personally took the post of Indra, the King of the heavenly planets.

Second Manvantara - the interval of Swarochisha Manu 

Urjastambha, Agni, Prańa, Danti, Rishabha, Nischara, and Charvarivan. In the Svarocisha-manvantara, avatara is named Vibhu.

The second Manu, whose name was Svarocisha, was the son of Agni, and His sons were headed by Dyumat, Sushena and Rochishmat. 

In the age of this Manu, Rochana became Indra, the ruler of the heavenly planets, and there were many demigods, headed by Tushita.

There were also many saintly persons, such as Urjastambha. Among them was Vedasira, whose wife, Tushita, gave birth to Vibhu. 

Vibhu instructed eighty-eight thousand dridha-vratas, or saintly persons, on self-control and austerity.

Third Manvantara - the interval of Uttama Manu.

Sons of Vashista: Kaukundihi, Kurundi, Dalaya, Śankha, Praváhita, Mita, and Sammita. 

In the Uttama-manvantara, He (avatara) is named Satyasena.

Uttama, the son of Priyavrata, was the third Manu. 

Among his sons were Pavana, Srinjaya and Yajnahotra. During the reign of this Manu, the sons of Vashista, headed by Pramada, became the seven saintly persons.

The Satyas, Devasrutas and Bhadras became the demigods, and Sushanti became Indra. 

From the womb of Sunrita, the wife of Dharma, the Lord appeared as Satyasena, and He killed all the Yakshas and Rakshasas who were fighting with Satyajit.

Fourth Manvantara - the interval of Tapasa/Tamasa Manu 

Jyotirdhama, Prithu, Kavya, Chaitra, Agni, Vanaka, and Pivara.

In the Tapasa-manvantara, He (Visnu) is named Hari.

He is named Tapasa because he was born during Tapassu (deep meditation)

Tapasa/Tamasa, the brother of the third Manu, was the fourth Manu, and he had ten sons, including Prithu, Khyati, Nara and Ketu.

During his reign, the Satyakas, Haris, Viras and others were demigods, the seven great saints were headed by Jyotirdhama, and Trisikha became Indra. 

Harimedha begot a son named Hari by his wife Harini. Hari saved the devotee Gajendra. This incident known as gajendra-mokshana.

Fifth Manvantara - the interval of Raivata Manu 

Hirannyaroma, Vedasrí, Urddhabahu, Vedabahu, Sudhaman, Parjanya, and Mahámuni.

In the Raivata-manvantara, the avatara is named Vaikuntha.

Vaikuntha came as Raivata Manu, the twin brother of Tamasa. His sons were headed by Arjuna, Bali and Vindhya. 

Among the demigods were the Bhutarayas, and among the seven brahmanas who occupied the seven planets were Hiranyaroma, Vedasira and Urdhvabahu.

Sixth Manvantara - the interval of Chakshusha Manu 

Sumedhas, Virajas, Havishmat, Uttama, Madhu, Abhináman, and Sahishnnu. In the Chakshusha-manvantara, avatara is named Ajita.

Ajita came as Chakshsusa Manu, the son of the demigod Chakshu. He had many sons, headed by Puru, Purusa and Sudyumna. 

During the reign of Chakshusa Manu, the King of heaven was known as Mantradruma. Among the demigods were the Apyas, and among the great sages were Havisman and Viraka.

The present, seventh Manvantara - the interval of Vaivasvata Manu 

Kashyapa, Atri, Vashista, Vishvamitra, Gautama, Jamadagni, Bharadvaja.[9] In the Vaivasvata manvantara, He (Avatara) is named Vamana 

The seventh Manu, who is the son of Vivasvan, is known as Sraddhadeva 

He has ten sons, named Iksvaku, Nabhaga, Dhrsta, Saryati, Narisyanta, Dista, Tarusa, Prsadhra and Vasuman. 

In this manvantara, or reign of Manu, among the demigods are the Adityas, Vasus, Rudras, Visvedevas, Maruts, Asvini-kumaras and Rbhus.

The king of heaven, Indra, is known as Purandara, and the seven sages are known as Kashyap, Atri, Vashista, Vishwamitra, Gautama, Jamadagni and Bharadwaj. 

During this period of Manu, Vishnu appears from the womb of Aditi in his incarnation as the son of Kashyap. 

Eighth (Future) - Savarni Manu 

Diptimat, Galava, Parasurama, Kripa, Drauni or Ashwatthama, Vyasa, and Rishyasringa. 

In the Savarnya manvantara, He (avatara) is named Sarvabhauma. 

In the period of the eighth Manu, the Manu is Surya Savarnika Manu. His sons are headed by Nirmoka, and among the demigods are the Sutapas.

Bali, the son of Virochana, is Indra, and Galava and Parasurama are among the seven sages. 

In this age of Manu, the incarnation of the Supreme Personality of Godhead appears as Sarvabhauma, the son of Devaguhya and Sarasvati. 

Nineth - Daksa Savarni Manu 

Savana, Dyutimat, Bhavya, Vasu, Medhatithi, Jyotishmán, and Satya. In the Daksha savarnya manvantara, He (avatara) is named Rishabha. 

In the period of the ninth Manu, the Manu is Daksha-savarni. His sons are headed by Bhutaketu, and among the demigods are the Maricigarbhas. 

Adbhuta is Indra, and among the seven sages is Dyutiman. In this period of Manu, the incarnation Rishabha is born of Ayushman and Ambudhara.

Tenth - Brahma Savarni Manu 

Havishmán, Sukriti, Satya, Apámmúrtti, Nábhága, Apratimaujas, and Satyaket. 

In the Brahma savarnya manvantara, the avatara is named Vishvaksena.

In the period of the tenth Manu, the Manu is Brahma-savarni. 

Among his sons is Bhurishena, and the seven sages are Havishman and others. 

Among the demigods are the Suvasanas, and Sambhu is Indra. 

The incarnation in this period of Manu is Vishvaksena, who is a friend of Sambhu and who is born from the womb of Vishuci in the house of a brahmana named Visvasrashta.

Eleventh - Dharma Savarni Manu 

Niśchara, Agnitejas, Vapushmán, Vishńu, Áruni, Havishmán, and Anagha. In the Dharma-savarnya, He (avatara) is named Dharmasetu.

In the period of the eleventh Manu, the Manu is Dharma-savarni, who has ten sons, headed by Satyadharma. 

Among the demigods are the Vihangamas, Indra is known as Vaidhrita, and the seven sages are Aruna and others. 

In this manvantara, the incarnation is Dharmasetu, who is born of Vaidhrita and Aryaka.

Twelfth - Rudra Savarni Manu 

Tapaswí, Sutapas, Tapomúrtti, Taporati, Tapodhriti, Tapodyuti, and Tapodhan. 

In the Rudra-savarnya He (avatara) is named Sudhama. 

In the period of the twelfth Manu, the Manu is Rudra-savarni, whose sons are headed by Devavan. 

The demigods are the Haritas and others, Indra is Ritadhama, and the seven sages are Tapomurti and others. 

The incarnation in this manvantara is Sudhama, or Svadhama, who is born from the womb of Sunrita. His father's name is Satyasaha. 

Thirteenth - Raucya or Deva Savarni Manu.  

Nirmoha, Tatwadersín, Nishprakampa, Nirutsuka, Dhritimat, Avyaya, and Sutapas. 

In the Deva-savarnya, He (avatara) is named Yogesvara.

In the period of the thirteenth Manu, the Manu is Deva-savarni. Among his sons is Chitrasena, the demigods are the Sukarmas and others, Indra is Divaspati, and Nirmoka is among the sages.

The manvantara-avatara is Yogeshwara, who is born of Devahotra and Brihati.

Fourteenth - Indra Savarni Manu 

Agnibáhu, Śuchi, Śhukra, Magadhá, Gridhra, Yukta, and Ajita. 

In the Indra savarnya manvantara, the avatara is named Brihadbhanu.

In the period of the fourteenth Manu, the Manu is Indra-savarni. Among his sons are Uru and Gambhira, the demigods are the Pavitras and others, Indra is Suci, and among the sages are Agni and Bahu.

Lord Caitanya Mahaprabhu comes to this world every 8 billion 640 million years which is how long one 24 hour day and night of Lord Brahma takes to pass.

Further more Lord Caitanya Mahaprabhu only appears during the day-time between "sunrise and sunset" which is also when all the 1000 Maha-yugas take place.

There are no Maha-yugas at night between "sunset and sunrise" of Brahma's 24 hour day.

A Maha-yuga (also known as a Catur-yuga and Dvipa-yuga) is cycle of 4 Yugas.

Satya-yuga, 

Treta-yuga, 

Dvapara-yuga, 

Kali-yuga.

Lord Caitanya comes at the beginning of just "one" Kali-yuga out of every thousand.

So lets understand a day-night 24 hour period of Lord Brahma.

Every 24 hour day equals 2 Kalpas.

1 - There is ''one kalpa'' for a "sunrise to sunset" day time that also has all the 1000 Maha-yugas in it.

2 - There is also ''one kalpa'' for "sunset to sunrise" night time period of Lord Brahma where no Maha-yugas exist.

Presently we are in 28 Maha-yugas within the 7th Manu named ''Vaivasvata'' out of 14 Manu's that exist during Brahma's day-time only.

None exist during his night time.

There are 71 Maha-yugas within each of the 14 Manus.

This means Brahma's day has already gone through the first 7 Manu's plus the first 28 Maha-yugas of the 8 Manu we are in equalling 525 maha-yugas into Brahma's day.

This means it is about 11.40 am in Brahma's late morning period of the day.

This further means the 1000 Maha-yugas in Brahma's day-time only occurs from "sunrise to sunset" or during the day-time that takes 4 billion 320 million human years to pass.

During Brahma's night from sunset to sunrise, no Maha-yugas take place while Brahma sleeps and a partial annihilation takes place. 

This "sunset to sunrise" is also 4 billion 320 million human years long.

One 24 hours full day of Brahma is 2 kalpas and takes 8 billion 640 million human years to pass through.

So presently as explained, we have already passed through the previous 6 Manvantaras in Brahma's day and are now into the 7th Manu out of 14 Manu.

All 14 Manus have 71 Maha-yugas in them.

And this is just one day of Lord Brahma only.

Brahma lives for 311 trillion 40 billion human years then dies, then there is another 311 trillion 40 billion human years of inactivity until another Brahma manifests.

All souls not qualified to go back to Godhead are stored in the Body of Maha-Visnu as individual units until the next creation of this single universe by the next Brahma.

There are millions of universes and Brahmas other than ours that are also deep inside a Brahmanda that all come from the body of Maha-Visnu.

Then they carry on and get another material body according to the combination of their karma and material desires from where they left off in the previous Brahma's creation in this universe inside our Brahmanda.

The dimensions of our material universe are estimated here by Srila Prabhupada. 

As the painting below reveals, within the "hollow" of our outer material universe (Brahmanda), there is found a "secondary material universe" managed by Garbhodakashayi Visnu and Brahma.

The outer covering is made of layers of

water, 

air, 

fire, 

sky, 

ego,

mahat-tattva.

Each layer is ten times greater than the one previous. The space within the hollow of the universe (Brahmanda greater universal covering of our smaller inner universe) cannot be measured by any human scientist or anyone else, and beyond the hollow there are seven coverings, each one ten times greater than the one preceding it.

Srimad Bhagavatam - "This universal egg (Brahmanda) or the universe in the shape of an egg, is called the manifestation of material energy. 

Its layers of water, air, fire, sky, ego and mahat-tattva increase in thickness one after another. 

Each layer is ten times bigger than the previous one, and the final outside layer is covered by pradhāna. 

Within this egg is the universal form of Lord Hari (Garbhodakashayi Visnu), of whose body the fourteen planetary systems are parts." (SB, Canto 3 Ch 26 Text 52, Translation)

Srila Prabhupāda - "This material universe, or the universal sky which we can visualize with its innumerable planets, is shaped just like an egg. As an egg is covered by a shell, the universe is also covered by various layers. The first layer is water, the next is fire, then air, then sky, and the ultimate holding crust is pradhāna. 

Within this egglike universe is the universal form of the Lord as the virāṭ-puruṣa. All the different planetary situations are parts of His body. This is already explained in the beginning of Śrīmad-Bhāgavatam, Second Canto. The planetary systems are considered to form different bodily parts of that universal form of the Lord. Persons who cannot directly engage in the worship of the transcendental form of the Lord are advised to think of and worship this universal form. 

The lowest planetary system, Pātāla, is considered to be the sole of the Supreme Lord, and the earth is considered to be the belly of the Lord. Brahmaloka, or the highest planetary system, where Brahmā lives, is considered to be the head of the Lord.

This virāṭ-puruṣa is considered an incarnation of the Lord. The original form of the Lord is Kṛṣṇa, as confirmed in Brahma-saṁhitā: ādi-puruṣa. The virāṭ-puruṣa is also puruṣa, but He is not ādi-puruṣa. The ādi-puruṣa is Kṛṣṇa. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ/ anādir ādir govindaḥ (BS 5.1). 

In Bhagavad-gītā Kṛṣṇa is also accepted as the ādi-puruṣa, the original. Kṛṣṇa says, "No one is greater than I." 

There are innumerable expansions of the Lord, and all of them are puruṣas, or enjoyers, but neither the virāṭ-puruṣa nor the puruṣa-avatāras,

Kāraṇodakaśāyī Viṣṇu (Maha-Visnu), 

Garbhodakaśāyī Viṣṇu (Hiraņyagarbha),

Kṣīrodakaśāyī Viṣṇu (Paramatma or Super-Soul), are the original (only Krsna is the Supreme Personality of Godhead and cause of all causes. 

In each material universe within the Brahmanda, there are Garbhodakaśāyī Viṣṇu, the virāṭ-puruṣa and Kṣīrodakaśāyī Viṣṇu. The active manifestation of the virāṭ-puruṣa is described here. 

Persons who are in the lower grade of understanding regarding the Supreme Personality of Godhead may think of the universal form of the Lord, for that is advised in the Bhāgavatam.

The dimensions of the universe are estimated here. The outer covering is made of layers of water, air, fire, sky, ego and mahat-tattva, and each layer is ten times greater than the one previous. 

The space within the hollow (inner secondary universe) of the outer Brahmanda universe, cannot be measured by any human scientist or anyone else.

And beyond (surrounding) the hollow (inner "secondary material universe" - see painting below) there are seven coverings, each one ten times greater than the one preceding it. 

The layer of water is ten times greater than the diameter of the universe, and the layer of fire is ten times greater than that of water. 

Similarly, the layer of air is ten times greater than that of fire. These dimensions are all inconceivable to the tiny brain of a human being.

It is also stated that this description is of only one egglike universe. There are innumerable material universes besides this one, and some of them are many, many times greater. 

It is considered, in fact, that this material universe (the Brahmanda and its inner secondary universe inside the hollow) is the smallest; therefore the predominating superintendent, or Brahmā, has only four heads for management. 

In other universes, which are far greater than this one, Brahmā has more heads. In the Caitanya-caritāmṛta it is stated that all these Brahmās were called one day by Lord Kṛṣṇa on the inquiry of the small Brahmā, who, after seeing all the larger Brahmās, was thunderstruck. 

That is the inconceivable potency of the Lord. No one can measure the length and breadth of God by speculation or by false identification with God. These attempts are symptoms of lunacy." (SB, Canto 3 Ch 26 Text 52, Purport)

PAINTING BELOW - Deep inside each Brahmanda universe created by Maha-Visnu, is found a "secondary" universe managed by Garbhodakashayi Visnu and Brahma.

For the creation of the material creation there are three Visnu expansions.

1 - Kāraṇodakaśāyī Viṣṇu (Maha-Visnu) 

2 - Garbhodakashayi Visnu (Hiraņyagarbha) 

3 - Kshirodakashayi Visnu (Paramatma or Super-Soul) 

Kāraṇodakaśāyī Viṣṇu (Maha-Visnu) creates innumerable massive universes known as Brahmandas. 

He lies down in the Causal Ocean on the bed of Ananta Sesha (a snake looking expansion of also Lord Balarama) and initiates the creation by glancing at His personified material energy, Maya.

From Kāraṇodakaśāyī Viṣṇu (Maha-Visnu) comes the other two Visnus, Garbhodakashayi Visnu (Hiraņyagarbha) and Kshirodakashayi Visnu (Paramatma)

Maha-Visnu creates the innumerable "Brahmanda universes" of various sizes, our Brahmanda universe is small compared to others and is said to be 44 quadrillion 444 trillion 444 billion miles in diameter, or double that size if measured from the outer edge of the inner secondary material universe inside it.

Maha-Visnu as Garbhodakashayi Visnu then enters into each "secondary universe" that is deep inside of each massive Brahmanda universe coming from Maha-Visnu. 

From His naval a lotus stem grows and a lotus flower appears at its end where Lord Brahma resides.

Our Lord Brahma has 4 heads making our inner universe very small at only 4 billion miles in diameter. 

Other Lord Brahmas in other  universes inside their Brahmanda have 10 or 100 or 1000, 10,000, 1000,000 or more heads!

This means the Brahmanda universe encasing our inner material universe is very small compared to other Brahmanda universes.

Ksirodakashayi Visnu (Paramatma) accompanies all jiva-souls who enter the material creation and sits with each jiva-soul in the heart area of the material bodily vessel as Supersoul and also enters into every atom in the material creation.  

Wherever their is Ksirodakashayi Visnu, who is also known as Paramatma or Super Soul, there is the jiva-tattva or individual jiva-soul. 

"Brahmāṇḍa" means this and all other material universe that all originate from Maha-Visnu. 

There is NOT only one material universe, there are many millions of material universes and each has a secondary universe inside it where Garbhodakashayi Visnu, Brahma and many planetary systems are found.

Srila Prabhupada - "Jagat means this material world. That is being maintained by one of His plenary portions, which is called Paramātmā. Or Garbhodakaśayī Viṣṇu, or Kṣīrodakaśāyī Viṣṇu. So one portion of His plenary portion, He is within the material world. A material world means within the universe. Aṇḍāntara-stham. Aṇḍa, brahmāṇḍa means this universe. This is not only one universe, but there are many millions of universes. So He's there. Advaitam acyutam anādim ananta-rūpam (Bs. 5.33). And aṇḍāntara-stham: He is within the universe. 

Aṇḍāntara-stha-paramāṇu-cayāntara-stham: (Bs. 5.35) and He is within the atom also. Just, just imagine expansion of God. So advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca. Although He's the oldest of all, you'll find Kṛṣṇa always a young man. He's, from His face, we'll find a young boy, twenty to twenty-five years." (Lecture Brahma-samhita, Verse 33 - Stockholm, Sept 6, 1973, Upsala University)

Brahmāṇḍa also means all over the universe. The spirit soul is sometimes in one species of life; sometimes he's another species of life. Sometimes he is in this planet; sometimes another planet.

Srila Prabhupada - "The jiva-soul has not developed from the material body, but the body has developed from the jiva-soul. Just the opposite. The material scientists, they think that combination of these physical elements creates a situation where is..., when there is living, life symptoms. No. That is not. The real is that, fact is, that the spirit soul is there. They are wandering all over the universe. Brahmāṇḍa brahman. Brahmāṇḍa means all over the universe. The spirit soul is sometimes in one species of life; sometimes he's another species of life. Sometimes he is in this planet; sometimes another planet. In this way, according to his karma, he is wandering. That is his material life. So ei rūpe brahmāṇḍa bhramite." (CC Madhya 19.151) mm

He is loitering, wandering without any aim. "What is the aim of life? Why I have put into this condition, accepting this material body, the source of all miseries?"—these questions should be asked. 

This is called brahma-jijñāsā. And that should be answered properly. Then our life will be successful." (Lecture SB, Canto 3 Ch 26 Text 29 - Bombay, Jan 6, 1975)

The living entities (jiva-souls) are rotating in different species of life, in different planetary system, all over the universe, brahmāṇḍa. Means a living entity can go anywhere, hell, heaven, as he likes, as he prepares himself.

Srila Prabhupāda - "So here Parīkṣit Mahārāja is asking, adhunā, now, iha mahā-bhāga. A Vaiṣṇava is addressed as mahā-bhāga. Bhāga means fortunate. One who becomes Vaiṣṇava, God conscious, he is to be understood as great fortunate. 

Caitanya Mahāprabhu, therefore, has said that ei rūpe brahmāṇḍa kono bhāgyavān jīva, guru-kṛṣṇa-kṛpāya pāya bhakti-latā-bīja (CC Madhya 19.151). The living entities (jiva-souls) are rotating in different species of life, in different planetary system, all over the universe, brahmāṇḍa, meaning a living entity can go anywhere, hell, heaven, as he likes, as he prepares himself. 

So there are many heavenly planets, many hellish planets, many species of life, not only planets. This is varieties, 8,400,000 species of life. So a living entity is rotating, wandering. 

According to the type of mentality he's creating in the present life, he's getting next life similar body. "As you sow, so you reap." This is going on. 

So therefore Caitanya Mahāprabhu says, ei rūpe brahmāṇḍa brahmite. The living entity (jiva-soul) is rotating." (Lecture SB, Canto 6 Ch 1 Text 6-8 - New York, July 21, 1971)

Srila Prabhupāda - "So we are completely under the clutches of material nature, and this is going on. And Śrī Caitanya Mahāprabhu therefore said,

ei rūpe brahmāṇḍa bhramite kona bhāgyavān jīva

guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja. (CC Madhya 19.151)

In this way we are loitering throughout the whole universe in different planetary system, in different species of life, in different country, different, according to our karma. Brahmāṇḍa bhramite. Brahmāṇḍa means within the universe. 

They are trying to go to the upper planetary system, and they can go. There is no difficulty. Yānti deva-vratā devān pitṟn yānti (BG 9.25). But you have to properly prepare. 

Not that because you have got one sputnik or airplane you can go by force. That is not possible. This is all rascaldom. This is not possible. 

But you can go if you prepare yourself. You can go even back to home, back to Godhead. Mad-yājino 'pi yānti mām. So there is every possibility. 

Now this is the crucial point of human form of life. We can go in the higher planetary system, we can go in the lower planetary system, we can stay where we are, or even we like we can go back to home, back to Godhead." (Arrival Address - New York City, July 9, 1976)

Source of knowledge is the Srimad Bhagavatam also known as the Bhagavat Purnana by Srila AC Bhaktivedanta Swami Prabhupada.^*^..