The individual jiva-souls (marginal living entities) are eternal spiritual living PERSONS who can never be destroyed, terminated, divided into pieces or extinguished.

The individual jiva-souls are indestructible and were NEVER created, they have ALWAYS existed like Krsna has always existed.

We are all "old souls" because the jiva-souls have perpetually existed and were NEVER created. 

The implications of existing for infinity is mind boggling because this means there really is no death for the jiva-souls, ONLY the outer material bodily containers or vessels are temporary and eventually decompose and merges back into the material energy.

However, this also means the eternal indestructible individual jiva-souls (anti-matter) on the other hand, over an infinity, have experienced "the material journey" of the rich, famous, infamous and poor over that eternity in just the rare human species.

The process of material life (the repeated cycle of birth and death) means the jiva-souls move through 8,400,000 species of life (material bodily vessels) in the material world of which the human form only numbers 400,000 and has a minimum expression of free will.

The other 8 million species are lower species where the embodied jiva-souls are trapped in material bodily lower forms who have no free will and only directed by the material bodily instincts of- 

eating,

sleeping,

mating,

defending.

There is no accumulation of Karma (reactions to one's good and bad deeds) in the lower 8 million species or while on the heavenly and hellish planets. 

Karma is only created while in human form in the material world on the middle planetary system known as Bhurloka.

The individual jiva-souls are burning off their accumulation of past karma, good or bad, accumulated while ONLY in the human form of life, the result of good and bad deeds as a human being.

The jiva-souls are beginningless and endless just like Kṛṣṇa is.

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

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

Bhagavad Gita As It Is - “O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed." (BG, Ch 2 text 14, 1983 edition)

Bhagavad Gita As It Is - "O best among men [Arjuna], the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation."(BG, Ch 2 text 15, 1983 edition)

Bhagavad Gita As It Is - “Those who are seers of the truth have concluded that of the nonexistent [the material body] there is no endurance and of the eternal [the soul] there is no change. This they have concluded by studying the nature of both." (BG, Ch 2 text 16, 1983 edition)

Bhagavad Gita As It Is - “That which pervades the entire body you should know to be indestructible. No one is able to destroy that imperishable soul." (BG, Ch 2 text 17, 1983 edition)

Bhagavad Gita As It Is - “The material body of the indestructible, immeasurable and eternal living entity is sure to come to an end; therefore, fight, O descendant of Bharata." (BG, Ch 2 text 18, 1983 edition)

Bhagavad Gita As It Is - “Neither he who thinks the living entity the slayer nor he who thinks it slain is in knowledge, for the self slays not nor is slain." (BG, Ch 2 text 19, 1983 edition)

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

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

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

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

Bhagavad Gita As It Is - "This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, present everywhere, unchangeable, immovable and eternally the same." (BG, Ch 2 text 24, 1983 edition)

Bhagavad Gita As It Is - "It is said that the soul is invisible, inconceivable and immutable. Knowing this, you should not grieve for the body." (BG, Ch 2 text 25)

Bhagavad Gita As It Is - "If, however, you think that the soul [or the symptoms of life] is always born and dies forever, you still have no reason to lament, O mighty armed." (BG, Ch 2 text 26)

Bhagavad Gita As It Is - "One who has taken his birth is sure to die, and after death one is sure to take birth again. Therefore, in the unavoidable discharge of your duty, you should not lament."  (BG, Ch 2 text 27)

Bhagavad Gita As It Is - "All created beings are unmanifest in their beginning, manifest in their interim state, and unmanifest again when annihilated. So what need is there for lamentation?" (BG, Ch 2 text 28)

Bhagavad Gita As It Is - "Some look on the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all." (BG, Ch 2 text 29)

Bhagavad Gita As It Is - "O descendant of Bharata, he who dwells in the material body can never be slain. Therefore, you need not grieve for any living being." (BG, Ch 2 text 30)

All individual jīva-souls are ETERNAL persons, therefore there are no new jiva-souls being created because they have ALWAYS existed meaning they are beginningless and endless.

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

The individual jiva-souls are eternal spiritual living PERSONS who can never be destroyed, terminated, divided into pieces or extinguished because they are indestructible. 

Srila Prabhupada explains on the "Happening record Album" recorded in New York City December 1966, that we are all originally and infinitely Krsna conscious living entities therefore the individual jiva-souls are NOT originally from an impersonal origin or any other origin like Maha-Visnu or tatastha-sakti.

The individual jiva-souls (marginal living entities) have no origin or beginning point because they have ALWAYS existed as explained above.

So, clearly there is no origin or beginning point to Krsna's marginal energy (an unlimited number of individual jiva-souls), who have existed for as long as Krsna has existed and will continue to exist for eternity.

The individual jiva-souls can enter or possess and become any material bodily container or vessel they choose over the infinity of its existence, but only temporarily.

This is because all outer material bodies (matter) that covers the eternal individual jiva-souls, eventually breaks down, decomposes (dies) and again merges back into the "oneness" of the material energy that all bodily vessels are made from in the material world. 

However, each eternal individual jiva-soul (anti-matter) can NEVER become another individual jiva-soul, Krsna, Radharani, Visnu, Narayana and their expansions, or Siva and his expansions.^*^.

In the Kingdom of God (the Vaikuntha planets and Goloka-Vrindavana) Visnu and Krsna only expect voluntary personal offerings and contributions from the individual jiva-souls because such service initiates loving unique reciprocal exchanges between the Lord and His devotees made possible by free will (personal self-expression)

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

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 we have free will." (Discussions on Rene Descartes philosophy)

Free will or having a unique independent personality and sense of self, means the individual jiva-souls can express themselves in their own unique way, offering their own personal contributions without interference even by Krsna.

For genuine loving exchanges to exist between the jiva-souls and Krsna, Krsna allows voluntary diversity, free will and self expression. 

For a "two-way" genuine relationship to truly exist, (which is the only way to experience loving exchanges), Kṛṣṇa or Viṣṇu will NEVER interfere with the jiva-souls free will (freedom of self-expression) otherwise "free will" would have no meaning.

LOVE or service is NOT a "one-sided" affiliate of total supremacy or preeminence by Krsna or Visnu.

A cold loveless dictatorship where the jiva-souls are only expected to obey and follow blindly and never personally contribute their own emotions and feelings to the relationship with Krsna. 

The fact is genuine loving relations and service are ALWAYS based on voluntary reciprocal exhanges and contributions between TWO and NEVER just one!

A "one-way street" means an impersonal cold loveless domineering dictatorship of being told how to think and act without personal input or contributions. 

The individual jiva-souls (marginal living entities) can NEVER exist independently from Krsna however, they still MUST have their freedom and independence otherwise the jiva-souls are no better than mindless puppets controlled by the strings of the puppet master (Krsna) 

The individual jiva-souls MUST always be able to independently express themselves separately from Krsna. 

This gives their individual exitence personal responsibility, purpose, creativity, hope, identity, a unique personality separate from Krsna's Personality, and contributions of self-expression that makes the jiva-souls the individual PERSONS they are eternally. 

These qualities establish the individual jiva-souls (marginal living entities) as independent PERSONS whose eternal life has personal meaning to them as the individuals they eternally are, and to Krsna as the voluntary servants and contributors within His Vaikuntha planets and Goloka-Vrindavana, and within all of Krsna's eternal endless pastimes. 

The jiva-souls independent personality, identity and free will Krsna will always allow because it creates diversity and independent self expression.

This allows the jiva-souls to make their own contributions or offerings, and even allows them to reject Krsna if they choose.

All these conditions must be allowed to exist otherwise loving exchanges with Krsna will NEVER exist and His Kingdom will only house mindless thoughtless drones making His Kingdom an impersonalists useless loveless paradise. 

"Free will" must include these options above otherwise the individual jiva-soul is like a brainless puppet who is always controlled by the puppet master which means there really is no free will, just a cleaver totalitarian forceful cold dictatorship.

Krsna always allows a "separate existence" for the marginal living entities (jiva-souls) allowing them to have their own unique personality separate from Krsna's Personality, for the purpose of creating a "two-way" voluntary exchange of individual loving expressions that encourage unique contributions and personal offerings.

In Vaikuntha and Goloka Vrindavana, personal voluntary expressions of loving exchanges expressed through free will, are ALWAYS encouraged by Krsna in His relationship with the jiva-souls, this adds flavour, variety and mystery to the relationship between the individual jiva-souls and Krsna.

This clearly means the Kingdom of God is NOT a "one-sided" dominating impersonal 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" dictatorial affiliate of total supremacy or preeminence. 

The fact is, genuine loving relations and service are ALWAYS 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 their own way 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's "reciprocation" and "love" only has meaning when there are TWO involved, love can never exist with 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, love can NEVER be experienced by just one, this is why impersonalist yogis trying to merge into the impersonal brahmajyoti, are selfish fools.

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.

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

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

Srila Prabhupāda - "Love means a relationship between "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 Sun-disc and the sun-rays CANNOT exist separately from each other similarly, the jiva-souls cannot exist independently from Krsna however, this also means there is no meaning to Kṛṣṇa without the jiva-souls, just like there is no meaning to the Sun-disc without the sun-rays. 

Each "jiva-soul" (marginal living entity) is a one of a kind independent individual with their own unique personality, character and spiritual bodily form independent from all other personalities including Kṛṣṇa's Personality.

No two individual jiva-souls are the same and the individual jiva-souls can NEVER become God (Krsna or Visnu).

Loving devotional service to Krsna is ALWAYS based on a "two-way" voluntary exchange of personal feelings manifesting as loving acts of reciprocation between Kṛṣṇa and His devotees, who voluntarily contribute their own unique expressions (offerings) of devotional service to Him as the real act of surrendering to Krsna's will that does not deny the "free will" of each jiva-soul.

However, those actions expressed in a "one-way" domineering forceful mood from a "so called God" in His Kingdom that does not encourage personal voluntary contributions from the individual jiva-souls in a "two-way" exchange of feelings, is dangerous impersonalism.

Personalism means a "two-way" relationship of voluntary loving exchange of feelings that expands, enriches and multiplies loving affection, sentiment and exchanges between the jiva-souls and 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." (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 by 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 Ch 1 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, then he becomes flower, voluntarily, and he can change his, from flower to human body. That is spiritual life. There is no restriction. If some devotee wants to serve Krsna as cow, he serves Krsna as cow, as calf, as flower, as plant, as water, as ground, field, or as father, as mother, as friend, as beloved, anything. It is inconceivable, yet a fact." (SB, Canto 6 Ch 1 text 1-4, Melb, Australia May 20, 1975)

All the personal voluntary contributions from the individual eternal jiva-souls are forever expanding their unique ability of self expression in Vaikuntha and Goloka Vrindavana because love can only expand and grow when the relationship is a two-way exchange of feelings and loving character building emotions.

This allows the jiva-souls to always make their own voluntary offerings to Krsna that forever increase and expand a loving healthy "two-way" exchange between Kṛṣṇa and the individual jīva-souls.

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

For genuine loving exchanges to truly exist, each jiva-soul MUST have the "free will" to make their own choices and contributions, even if that choice is to leave Krsna if they choose, otherwise there can be no question of genuine love, service or free will (freedom).

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) eternally and is ALWAYS part and parcel of their perpetual character and personality in the spiritual worlds.

This means the jiva-souls can choose to leave the Vaikuntha planets or Goloka-Vrindavana if they want at anytime. 

The choice to fall down to the material world is the jiva-soul's choice and not Krsna's, He does not interfere with their choices (free will).

Even Krsna's promise of once returning to the spiritual world the jiva-souls will never again fall down, can be rejected by the jiva-souls if they choose.

Free will always allows these choices and if there was no free will, then there is no question of loving exchanges. Being a marginal living entity (jiva-soul) also means being a separated living entity who has their own personality and free will.

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.

There is no such thing as permanently staying in Vaikuntha or Goloka Vrindavana for infinity simply because the individual jiva-souls can leave anytime they like, and Krsna does not interfere with the jiva-souls free will.

If Krsna did interfere with the jiva-soul's independence (their ability to make their own choices) then there would be no such thing as free will, or any possibility of experiencing personal voluntary loving exchanges.

Srila Prabhupada - "To lose your independence is force, in Bengali it is said, if you catch one girl or boy and demand they love you, they love me otherwise I will kill you, is that 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)

Real love or service is based on a "two-way" expression where the student Vaisnava is carefully nurtured to achieve the personal goal of voluntary loving exchanges that are the foundations of pure devotional service.

Genuine voluntary loving exchanges with Krsna can only be fully expressed when the jiva-souls realize they each have their independent individual freedom and unique personality separate from Krsna's Personality endorsed with free will. 

Without free will, one would never have the vision to intelligently contribute in their relationship with Kṛṣṇa, increasing and expanding one's awareness of who they are as a contributing independent marginal living entity (jiva-soul)<>

The Pancha Tattva.

1 - Lord Krsna Caitanya Mahaprabhu is the combination of Sri Radha and Krsna in the one spiritual body playing the role of Krsna's devotee.

2 - Lord Nityananda is Krsna's older brother Balarama which is the first expansion of Krsna from whom all Visnu tattva expansion expand from.

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

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

5 - Sri Srivasa represents the "marginal living entities" or energy known as jiva-tattva (individual jiva-souls) who is also Naradha Muni.

(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-

Caitanya Caritāmṛta - "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)

Caitanya Caritāmṛta - "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

Caitanya Caritāmṛta - "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)

Caitanya Caritāmṛta - "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

Caitanya Caritāmṛta - "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)

Caitanya Caritāmṛta - "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)

Caitanya Caritāmṛta - "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)

Caitanya Caritāmṛta - "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." 

Caitanya Caritāmṛta - "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 sub-part."(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 material world through the actions of Maya-

Caitanya Caritāmṛta - “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 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 and of the internal potency who is 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, the leader of all pure unalloyed devotees.

Caitanya Caritāmṛta - "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)

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

Caitanya Caritāmṛta - "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)

Caitanya Caritāmṛta - "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.

Caitanya Caritāmṛta - "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.

Caitanya Caritāmṛta - "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 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 Caitanya Caritāmṛta it is said-

parasya saktir vividhaiva sruyate-

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

From this statement of one can understand that there are eternal varieties of humors, or tastes, in the spiritual world. Sri Gauranga, Sri Nityananda, Sri Advaita, Sri Gadadhara and 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, (the combination of Radha and Krsna in the mood of Radharani)

2 - Nityananda Prabhu appears in the form of a devotee’s spiritual master, (Balarama Krsna's older brother and Krsna's first Visnu-tattva expansion)

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

4 - Gadadhara Prabhu is the energy of a bhakta and the Personality of Krsna's internal energy Srimati Radharani.

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

Caitanya Caritāmṛta - "The spiritual distinctions in the Pancha tattva-

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)

The Pancha-tattva mantra-

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

Devotees of the Hare Krsna Movement (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-

1 - No meat eating including no eggs or fish

2 - No gambling 

3 - No intoxication including tea and coffee

4 - No illicit sex including homosexuality

And the devotees must chant at least 16 rounds of the Hare Kṛṣṇa mantra daily and abide by the 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.×××.

Tatastha-sakti refers only to those marginal living entities (jiva-souls) who are already in a fallen conditional state outside of the spiritual world's of the Vaikuṇṭha planets and Goloka-Vrindavana.

Therefore, tatastha-sakti only refers to those individual jiva-souls who have ALREADY FALLEN to the material world, or further FALLEN to the impersonal (inactive) brahmajyoti. 

Those jiva-souls who have fallen to this tatastha-sakti designation, means those jiva-souls have fallen to the material world from either the Vaikuntha planets or Goloka-Vrindavana. 

They have chosen to leave the Vaikuntha planets or Krsna's central planet of Goloka-Vrindavana to first enter the material world. 

Furthermore, tatastha-sakti also includes those individual jiva-souls who eventually become frustrated with the temporary nature of material existence, due to the constant suffering of experiencing repeated birth and death, causing them to attempt to extinguish their individual existence and unique personality (attempted spiritual suicide), by entering a dormant (inactive) state of consciousness (being almost dead) within the impersonal brahmajyoti.

But ultimately, entering the impersonal brahmajyoti is also only a temporary solution to the jiva-soul's suffering on its endless journey.

This is because the individual jiva-soul's dormant (inactive) existence in the impersonal brahmajyoti is NOT eternal.

Eventually after a long, long, long, long period of inactivity, ALL individual  jiva-souls AGAIN take birth in the material world and again become active.  

Entering the fallen state in the impersonal brahmajyoti is temporary because the original nature of the individual jiva-souls is to be always active in Kṛṣṇa's pastimes.

By rejecting Krsna's pastimes the jiva-souls still remain active but now follow their own self centred desires becoming active within the 8 million 400 thousand species of life (material bodily vessels) within the material world of which only 400 thousand are human species.

This means 8 million species of life have no "free will" in the material world and exists on the basis of instincts only- 

eating, 

sleeping, 

mating,

defending 

Tatastha-sakti does not describe those individual jiva-souls in their original eternal "none-fallen" position in on the Vaikuntha planets or in Goloka-Vrindavana.

Tatastha-sakti therefore only describes the none-Krsna conscious condition of the fallen jiva-souls in both the (active) material world and the impersonal (inactive) brahmajyoti.

Srila Prabhupada - "So this temporary material world is the taṭastha (materially conditioned) characteristics, and the spiritual world is the permanent (personal) characteristics. So our effort is to get out of this taṭastha (materially conditioned) characteristics and enter the permanent (personal)  characteristics. That is called spiritual elevation."(Lecture CC Madhya-lila 20.354-358, New York City, Dec 28, 1966)

Srila Prabhupada - "Because the individual soul is apt to fall down sometimes under the clutches of māyā, it is called taṭastha-śakti. Just like in the seaside the shore, the beach, sometimes you see it is covered by water and sometimes it is land. Similarly, when we are covered by māyā, that is our jīva-bhūta stage (which means struggling under the laws of material nature), and when there is no more material covering, that is brahma-bhūta stage (realizing you are the jiva-soul above material influence). When we are Kṛṣṇa conscious, then we are brahma-bhūta (SB 4.30.20), and when we are not Kṛṣṇa conscious, we are materially conscious (jiva-bhuta), that is māyā."(Lecture BG, Ch 7 Text 4-5 Bombay, March 30, 1971)

So, clearly the marginal living entities or jiva-souls are not called tatastha-sakti in the Vaikuntha planets or Goloka-Vrindavana as Prabhupada explains above because the word tatastha-sakti is a "conditioned fallen" designation of the jiva-souls. 

In the Vaikuntha planets and Goloka-Vrindavana the jiva-souls are NOT in a conditioned fallen state, they are in their "natural state of eternal Kṛṣṇa Consciousness" and therefore NOT called tatastha-sakti.

As said in the beginning,  tatastha-sakti refers to the marginal living entities (jiva-souls) in their "fallen conditional state" in both the material creation and when dormant in the (impersonal) Brahmajyoti.

Revatīnandana dasa - "Srila Prabhupāda you very clearly explained to me once in a letter that if the jiva-soul then goes into the brahmajyoti, he is considered still fallen. Still fallen, so does that mean the whole brahmajyoti is composed of fallen souls? You see my question? If I go there, I'm an individual jīva-soul, and if I go to the brahmajyoti am I still fallen."

Srila Prabhupāda - "Yes."

Revatīnandana dasa - "That means all jīva-souls there in the impersonal Brahman (Brahmajyoti) are also fallen souls?"

Srila Prabhupāda - "Yes, 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 (Goloka Vrindavana and Vaikuntha). The non-fallen condition is Krsna consciousness."(Letter to Revatinandana dasa, LA 13 June, 1970 and 1971 London)

The full potential and original feature (bodily spiritual non-material form) of all eternal marginal living entities (jiva-souls), is a "two-arm form" like Krsna's Body. 

All individual jīva-souls (marginal living entities) are eternal PERSONS without any beginning or end to their existence, this means there are no new jiva-souls ever being created because they have ALWAYS existed.

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

The jiva-souls therefore are eternal spiritual living PERSONS and can never be destroyed, terminated, divided into pieces or extinguished because the individual jiva-souls are indestructible. 

The individual jiva-soul's being “generated” from the "marginal plane or energy" does NOT mean the jiva-souls “originated” from a beginning source because the jiva-souls were NEVER created.

Being "generated" means the individual jiva-souls are eternally part and parcel of a category of living beings called the marginal living entities or marginal plane or energy (individual jiva-souls).

The other categories of living beings are called Viṣṇu-tattva, Visnu-sakti-tattva and Siva-tattva.  

The individual jiva-souls are therefore beginningless and endless as Bhagavad Gita As It Is teaches.

Bhagavad Gita As It Is - "Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be." (BG, Ch 2 text 12, 1983 edition)

Bhagavad Gita As It Is - “As the embodied soul continuously passes, ihkn this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change." (BG, Ch 2 text 13, 1983 edition)

Bhagavad Gita As It Is - “O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed."(BG, Ch 2 text 14, 1983 edition)

Bhagavad Gita As It Is - “Those who are seers of the truth have concluded that of the nonexistent [the material body] there is no endurance and of the eternal [the soul] there is no change. This they have concluded by studying the nature of both." (BG, Ch 2 text 16, 1983 edition)

Bhagavad Gita As It Is - “That which pervades the entire body you should know to be indestructible. No one is able to destroy that imperishable soul." (BG, Ch 2 text 17, 1983 edition)

Bhagavad Gita As It Is - "Neither he who thinks the living entity the slayer nor he who thinks it slain is in knowledge, for the self slays not nor is slain."(BG, Ch 2 text 19, 1983 edition)

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

Bhagavad Gita As It Is - "O Pārtha, how can a person who knows that the soul is indestructible, eternal, unborn and immutable kill anyone or cause anyone to kill?" (BG, Ch 2 text 21, 1983 edition)

Bhagavad Gita As It Is - "As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones." (BG, Ch 2 text 22, 1983 edition)

Bhagavad Gita As It Is - "The soul can never be cut to pieces by any weapon, nor burned by fire, nor moistened by water, nor withered by the wind." (BG, Ch 2 text 23, 1983 edition)

Bhagavad Gita As It Is - "This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, present everywhere, unchangeable, immovable and eternally the same." (BG, Ch 2 text 24, 1983 edition)

Bhagavad Gita As It Is - "It is said that the soul is invisible, inconceivable and immutable. Knowing this, you should not grieve for the body." (BG, Ch 2 text 25, 1983 edition)

Bhagavad Gita As It Is - "One who has taken his birth is sure to die, and after death one is sure to take birth again.Therefore, in the unavoidable discharge of your duty, you should not lament." (BG, Ch 2 text 27, 1983 edition)

Bhagavad Gita As It Is - "Some look on the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all." (BG, Ch 2 text 29, 1983 edition)

Bhagavad Gita As It Is - "O descendant of Bharata, he who dwells in the material body can never be slain. Therefore, you need not grieve for any living being." (BG, Ch 2 text 30, 1983 edition)

All individual jīva-souls are ETERNAL persons therefore there are no new jiva-souls being created because they have ALWAYS existed meaning they are beginningless and endless.

Srila Prabhupada - "God is also human form. "Man is made after the shape of God." So Kṛṣṇa is also like human form, two hands, two legs." The human form is also the full manifestation of the jiva-soul." (Melb, Australia May 20, 1975)

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

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

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

As said above, the original feature of the marginal living entities (jiva-souls) is like Krsna's Bodily form, they do NOT originate from the impersonal Brahmajyoti or tatastha-sakti as some foolishly believe.

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 - [material form described 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 - "Are they covered in the spiritual world?"

Srila Prabhupada - "Not in the spiritual world, there that is voluntary, some devotee wants to serve Krsna as flower; they become flower there. If I want to be a flower I shall lie down at the lotus feet of Krsna and become flower, voluntarily, and can change from flower to human body if one desires. 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)

Devotee - "If jiva-soul is non-material, what is the form?

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

Srila Prabhupāda - "The impersonal conception of the Supreme is so detrimental to the path of devotional service that it is very difficult to associate with the stubborn non-devotees, who always think in terms of material conceptions. Impersonalists always think backwards. They think that because there is form in matter, spirit should be formless; because in matter there is sleep, in spirit there cannot be sleep; and because the sleeping of the Deity is accepted in arcanā worship, the arcanā is māyā. All these thoughts are basically material. To think either positively or negatively is still thinking materially. Knowledge accepted from the superior source of the Vedas is standard." (SB, Canto 3 Ch 9 Text 21, Purport)

Srila Prabhupāda - "This material body we are in is existing on the spiritual body. Just like your shirt. The shirt is existing on your actual hand. The shirt has got a hand because you have got hand. So matter is impersonal. But because the superior prakṛti, jīva, he is person, therefore the matter appears like a person. Because I have got hands and legs, therefore this cloth has got hands and legs. Otherwise the cloth has no hands and legs; it is impersonal. In the Bhagavad-gītā it is said, vāsāṁsi jīrṇāni. This body is just like dress. Just like your coat has got hand, your pant has got leg, but either the pant or coat has no leg, no hand. So, because you have got leg and hand, the coat has got leg and hand. Everyone can understand this. It is very easy. So the original (and eternally), the spirit soul has got form. Therefore the cloth has been cut into form. It is very easy to understand. It Otherwise how you get the form? And in this form the spirit soul is trying to enjoy this material world. But it is not puruṣa. It cannot enjoy. That is false. That is illusion." (Lecture SB, Canto 3 Ch 26 Text 3, Bombay, Dec 15, 1974)

Hayagrīva dasa - "Aquinas believed that God is the only single essence that consists of pure form. He felt that matter is only a potential and, in order to be real, must assume a certain shape or form. Being in the material universe have to acquire an individual form in order to actualize themselves. When matter unites with form, the form gives an object its individuality and personality. Actually it is the spiritual form that gives an object its individuality and personality.

Srila Prabhupāda - Yes, matter has no form but the jiva-soul has got form. Though matter is covering the actual form of the jiva-soul, the matter then appears to have form. Just like the original cloth has no form, but when the tailor cuts the cloth according to the body of the person, then the shirt and coat takes a form. The matter itself has no form. When you take clay, it has no form, but if you make it like a doll, like a man or woman, then it has a form. When you change the clay, and you manufacture a fort, then the fort has form. So, form and formlessness is of the matter, but in the spiritual world everything has got form. The spirit soul has got form. God has got form. This is the truth." (Discussion on Thomas Aquinas philosophy) 

Srila Prabhupāda - "In the material world any form-man or beast or anyone, in the outward, external covering is matter, but within the matter there is the soul. The soul has form and God has form. That is real form. And the material form is simply shirting and coating over the spiritual body."(Discussion on Thomas Aquinas philosophy) 

Srila Prabhupada - "The individual jiva-souls are always called marginal energy whether he is in the spiritual world or in the material world. There are instances where marginal energy jiva-souls have fallen from the spiritual world, just like Jaya and Vijaya. So the potency to fall under the influence of the lower energy is always there. And thus the individual jiva-soul is called as Krsna’s marginal energy."(Letter to Rayarama, Dec 2, 1968)

The individual jiva-souls are ALWAYS eternally spiritual living beings with bodily form in both the spiritual world and material world however, in the material world the eternal spiritual individual jiva-sou's (anti-matter) bodily form is covered by a temporary subtle and gross material bodily container or vessel that eventually decomposes, forcing the eternal spiritual (anti-matter) jiva-soul to constantly change material bodily vessels.

Remember, maya or the material energy, does NOT exist on the Vaikuntha planets or in Goloka-Vrindavana, so Maya is unknown to the jiva-souls (marginal living entities) in both the Vaikuntha planets and Goloka Vrindavana.

In the spiritual world the jiva-souls ARE their eternal spiritual bodily form voluntary serving Krsna or Visnu in unlimited ways and unlimited forms they can choose to serve Krsna as.

Srila Prabhupada - "Some devotees want to serve Krsna as a flower and lie down at the lotus feet of Krsna, voluntarily, and 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, as a field as a chair Krsna sits on, 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)

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

However, having free will, individuality, independence, experiencing a unique sense of individual self, and the ability to express all these qualities is eternally the constitutional makeup of all marginal living entities (jiva-souls) on the Vaikuntha planets and Goloka-Vrindavana..×=×..

The appearance of Lord Nityānanda.

Srila Prabhupada - "This is the injunction in the śāstra, that this form of the Lord, who is accompanied by His associate... Sāṅgopāṅgāstra-pārṣadam. 

So Caitanya Mahāprabhu is always associated with Śrī Advaita Prabhu, Śrī Nityānanda Prabhu, Śrī Gadādhara Prabhu, Śrī Śrīvāsa Prabhu. 

Therefore the process of worship is śrī-kṛṣṇa-caitanya prabhu-nityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda. That is perfect process. Not to cut short. No. As it is indicated. 

This is indication in the Śrīmad-Bhāgavatam. Kṛṣṇa-varṇaṁ tvisakṛṣṇaṁ sangopangastra... (SB 11.5.32). So when we have to worship Lord Caitanya, we worship with His associates.

Śrī-kṛṣṇa-caitanya prabhu-nityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda. No cut-short method. So that is sastric injunction. 

So in order to get rid of the sinful activities of this age, it is already prescribed in the śāstras and confirmed by the greatest authority, Śrī Caitanya Mahāprabhu." (The NOD, Vrndavana, Nov 5, 1972)

Srila Prabhupada - "So all these persons associated with Kṛṣṇa, Śrī Kṛṣṇa Caitanya, Śrī Nityānanda, Śrī Advaita, and Gadādhara and Śrīvāsa, all of them, they are one. 

One in this sense, they are all interested how to push on Kṛṣṇa consciousness. Śrī Kṛṣṇa Caitanya Mahāprabhu, He's trying personally, the Supreme Personality of Godhead. 

And Nityānanda Prabhu, Advaita Prabhu, Śrīvāsa, Gadādhara, they are trying to help. So..., and to approach all these five supreme persons, you require the help of guru.

Therefore the guru is offered first the respectful prayers, vande gurūn. And gurūn, bahu-vacana, plural number, that many gurus. But they are not many; they are one, guru-tattva. 

Just like Kṛṣṇa has many forms, but that does not mean Kṛṣṇa is different. No. Kṛṣṇa is one. Similarly, guru, there may be many gurus, it doesn't matter, but their philosophy must be one: to teach everyone that Kṛṣṇa is the Supreme Personality of Godhead. 

So there may be thousands of gurus, but the guru's business is to teach the disciple that Kṛṣṇa is the Supreme Personality of Godhead. That is the test of guru." (Lecture CC Adi-lila 1.1, Mayapur, March 25, 1975)

Pradyumna dasa - "I offer my respectful obeisances unto Śrī Kṛṣṇa Caitanya and Lord Nityānanda, who are like the sun and moon. 

They have arisen simultaneously on the horizon of Gauḍa to dissipate the darkness of ignorance and thus wonderfully bestow benediction upon all."

Srila Prabhupāda - "vande śrī-kṛṣṇa-caitanya-

nityāndandau sahoditau

gauḍodaye puṣpavantau

citrau śandau tamo-nudau

(CC Adi 1.2)

So yesterday we discussed the first verse,

(vande) gurūn īśa-bhaktān

īśam īśāvatārakān

tat-prakāśāṁś ca tac-chaktiḥ

kṛṣṇa-caitanya-saṁjñakam (CC Adi 1.1)

Kṛṣṇa Caitanya, Śrī Kṛṣṇa Caitanya, He has got manyfold expansion. The first expansion is prakāśa, svayaṁ-prakāśa, Balarāma. And Nityānanda is Balarāma. 

Vrajendra-nandana yei, śacī-sūta hoilo sei, balarāma hoilo nitāi. We have to understand from the mahājana, Narottama das Ṭhākura. 

Sometimes some foolish people interpret Nityānanda as expansion of Rādhārāṇī, but that is not the fact. Nityānanda is Balarāma. We have to know from mahājana. 

We cannot manufacture our own idea. That is blasphemy, sahajiyā. Yata mat tata pat. These things are not accepted by mahājana.

Mahājana means who follows the previous mahājana. This is the system. Śrī Caitanya Mahāprabhu strictly followed this principle. 

Kṛṣṇa also recommended evaṁ paramparā-prāptam (BG 4.2). We have to receive knowledge through the disciplic succession." (Lecture CC Adi-lila 1.2, Mayapur, March 26, 1975)

Srila Prabhupada - "So Nityānanda means prakāśa, svayaṁ-prakāśa, Balarāma. Balarāma is, I mean to say, presenting Kṛṣṇa. 

Therefore Balarāma is guru-tattva. Guru is representative of Balarāma, of Nityānanda, Guru Nityānanda, because He is exhibiting Kṛṣṇa. He is presenting Kṛṣṇa, prakāśa. 

Just like when there is sunshine you can see everything very correctly. That is called prakāśa. In the darkness everything is covered. 

At night we cannot see, but during daytime, when there is prakāśa, illumination, then we can see everything. So Nityānanda Prabhu is Balarāma.

Balarāma is prakāśa-tattva. He's manifesting Kṛṣṇa. Balarāma hoila nitāi. 

So vande śrī... Śrī Kṛṣṇa Caitanya is the Supreme Absolute Personality of Godhead, and next, Nityānanda, or, yes, Nityānanda, is exhibiting Him. 

When Nityānanda was preaching in Bengal, He first of all delivered the Jagāi and Mādhāi. That was his first business. 

He showed how to serve Śrī Kṛṣṇa Caitanya Mahāprabhu. Śrī Kṛṣṇa Caitanya means Kṛṣṇa Himself.

Śrī-kṛṣṇa-caitanya rādha-kṛṣṇa nahe anya. 

Rādhā-Kṛṣṇa combined together is Śrī Kṛṣṇa Caitanya. And Nityānanda is exhibiting Kṛṣṇa Caitanyadeva." (Lecture CC Adi-lila 1.2, Mayapur, March 26, 1975)

Srila Prabhupada - "So how one can exhibit Śrī Kṛṣṇa Caitanya Mahāprabhu, that is... By His personal example Nityānanda Prabhu has given us lesson. 

When Caitanya Mahāprabhu was sending His devotees to preach and Nityānanda Prabhu was doing that, He used to go with Haridāsa Ṭhākura to preach on the street, home to home. 

So when they saw there was a big crowd on the street, so Nityānanda Prabhu inquired from the people, "Why there is so many people assembled?" 

He was informed that "There are two gundas, rogues. They are creating some trouble." The gundas, their business is to create trouble, that's all. 

Every one of us we know, especially at the present moment in Bengal. Yes. This is due to lack of preaching of Kṛṣṇa consciousness.

Nityānanda Prabhu is not given the chance. Nityānanda Prabhu is very eager to preach, but He's not given chance. 

Actually, those who are proud of becoming descendants of Nityānanda Prabhu... In Bengal there is a family, they say that they are descendants from Nityānanda Prabhu. 

So apart from controversy, even accepting that they are descendants from Nityānanda Prabhu, their business is also to act like Nityānanda Prabhu. 

So that business, what is that business? That is described by Narottama dāsa Ṭhākura, mahājana, pāpī tāpī yata chilo, hari-nāme uddhārilo, ta'ra sākṣī jagāi-mādhāi. 

This is the business of Nityānanda Prabhu along with Caitanya Mahāprabhu. 

Vrajendra-nandana yei, śacī-sūta hoilo sei, balarāma hoilo nitāi." (Lecture CC Adi-lila 1.2, Mayapur, March 26, 1975)

Srila Prabhupada - "So here Kṛṣṇa Caitanya and Nityānanda, Their identification is Lord Kṛṣṇa and Balarāma. 

Now, in the Kṛṣṇa incarnation, these two brothers were engaged as cowherd boys and friends of the gopīs, sons of Mother Yaśodā and Nanda Mahārāja. That is actual life in Vṛndāvana. 

Kṛṣṇa and Balarāma, They are village cowherds boy. That is the early age history of Kṛṣṇa-Balarāma. And Their another business, when They went to Mathurā They killed Kaṁsa and the wrestlers, and then again, when They went to Dvārakā, They had to fight with so many demons. 

But Their childhood life, up to sixteenth year, They were in Vṛndāvana, happy life, simply love. That is paritrāṇāya sādhūnām (BG, Ch 4 text 8). 

Sādhus, devotees, they are always anxious to see Kṛṣṇa, Balarāma and Their associates. They are always very much aggrieved on account of separation. 

To give them rejuvenation of life, Kṛṣṇa-Balarāma play Their childhood days in Vṛndāvana." (Lecture CC Adi-lila 1.2 , Mayapur, March 26, 1975)

Srila Prabhupada - "That is paritrāṇāya sādhūnām (BG 4.8). Sādhus, devotees, they are always anxious to see Kṛṣṇa, Balarāma and Their associates. 

They are always very much aggrieved on account of separation. To give them rejuvenation of life, Kṛṣṇa-Balarāma play Their childhood days in Vṛndāvana. And out of Vṛndāvana, beginning from Mathurā up to Dvārakā and other places, the business was vināśāya ca duṣkṛtām: killing. 

So, They have got two businesses, one for pacifying the devotees, and the other is to kill the demons. Of course, Kṛṣṇa and Balarāma, They are Absolute Truth. 

There is no difference between killing and loving. They... Absolute. Those who were killed, you know, they were also delivered from this material bondage.

Now these same two brothers have again descended as Śrī Kṛṣṇa Caitanya-Nityānanda."(Lecture CC Adi-lila 1.2, Mayapur, March 26, 1975)

Srila Prabhupada - "So, Śrī Kṛṣṇa Caitanya and Nityānanda, They came, descended again, being merciful, same Kṛṣṇa. Vrajendra-nandana yei, Śacī-sūta hoilo sei. Same Kṛṣṇa. 

In a different way they canvassed the same principle. (aside:) You can sit down there. You are sleeping. Don't sleep. Don't show that sleeping. Go there. So this is the darkness. And Śrī Caitanya Mahāprabhu appeared to drive away this darkness—same Kṛṣṇa, the same Kṛṣṇa. 

There is no difference between Kṛṣṇa's preaching and Lord Caitanya Mahāprabhu's preaching. There is no difference. 

The difference is that Kṛṣṇa, as the Supreme Personality of Godhead, He is demanding that "You rascal, you surrender unto Me. You are suffering so much. 

You are rascal. I am your father. I want to see you happy; therefore I have come. Surrender unto Me. I shall give you all protection!" (Lecture CC Adi-lila 1.2, Mayapur, March 26, 1975)

Srila Prabhupada - "He does not know that he's suffering. Māyā has given his body to suffer, but even in the pig's body, he's thinking that is enjoying life. This is called māyā. Mohitaṁ nābhijānāti mām ebhyaḥ param avyayam (BG 7.13). 

This is called illusion. Illusion. Everyone in this material world, they are suffering in different grades. Just like in the prison house there are different grades of prisoner: first class, second class, third class. 

But if the first-class prisoner thinks they are enjoying life, that is ignorance. He should know that he's in the prison house. In the prison house where is there enjoyment? It is all suffering. Maybe first-class suffering, (laughter) but it is suffering. 

So they are all in the darkness, and Caitanya Mahāprabhu and Nityānanda Prabhu appeared to dissipate, tamo-nudau, to dissipate this darkness of the whole human society. That is Their kindness." (Lecture CC Adi-lila 1.2, Mayapur, March 26, 1975)

Srila Prabhupada - "So Nityānanda Prabhu, being prakāśā, He is manifesting Caitanya Mahāprabhu. He's canvassing the same thing. Caitanya Mahāprabhu is canvassing to accept Kṛṣṇa consciousness, and to accept Kṛṣṇa consciousness through the mercy of Caitanya Mahāprabhu, Nityānanda Prabhu and Their other assistants is easier, easier. 

Therefore we see practically, we have taught our disciples to chant first of all the Pañca-tattva, śrī-kṛṣṇa-caitanya (devotees chant) prabhu-nityānanda, śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda. Thank you." 

So through the mercy of this Pañca-tattva, easily you can approach Kṛṣṇa, easily. Otherwise how it is possible? 

These Europeans, Americans, they did not know what was Kṛṣṇa. Four or five years ago they were unknown. How they have become so devotee of Kṛṣṇa that ten thousand miles, crossing over the sea, they have come here at Māyāpur, unless they have got developed love for this? 

Their coming is not so easy from neighboring villages, but it costs. They have spent lakhs of dollars—one dollar equal to eight rupees—and they have come here. Why? Through the mercy of Śrī Kṛṣṇa Caitanya Mahāprabhu." (end) (Lecture CC Adi-lila 1.2, Mayapur, March 26, 1975)

Srila Prabhupāda - "Śrī Caitanya Mahāprabhu and Nityānanda Prabhu, both of Them have come to deliver these fallen souls of this material world who are in the darkness of conception. 

So, They are fighting all over the world this darkness. Just now somebody told me that the king of the Arabia is killed. He is killed now by his nephew or somebody else. This is going on. 

Even in family affairs it is going on. Why? This darkness. Ahaṁ mameti (SB 5.5.8). Janasya moho 'yam ahaṁ mameti (SB 5.5.8). 

So Śrī Caitanya Mahāprabhu along with His associates, Nityānanda Prabhu, Advaita Prabhu, Gadādhara Prabhu and Śrīvāsādi-gaura-bhakta-vṛnda, they are trying to dissipate the darkness of this false identification.

Kṛṣṇa simply instructed Arjuna about his darkness of identity, and He punished him, aśocyān anvaśocas tvaṁ prajñā-vādāṁś ca bhāṣase: (BG, Ch 2 text 11) 

"You are talking very big, big words, but you are lamenting on a subject matter on which no learned person laments." 

Gatāsūn agatāsūṁś ca nānuśocanti paṇḍitāḥ. 

That means "You are fool number one." Paṇḍitāḥ. "No paṇḍita makes like that. Now try to understand what is the position." (Lecture CC Adi-lila 1.3, Mayapur, March 27, 1975)

Nitāi dasa - "May Śrī Nityānanda Rāma be the object of my constant remembrance. Saṅkarṣaṇa, Śeṣa Nāga and the Viṣṇus who lie on the Kāraṇa Ocean, Garbha Ocean and ocean of milk are His plenary portions and the portions of His plenary portions."

Srila Prabhupāda - "saṅkarṣaṇaḥ kāraṇa-toya-śāyī

garbhoda-śāyī ca payobdhi-śāyī,

śeṣaś ca yasyāṁśa-kalāḥ sa nityā-

nandākhya-rāmaḥ śaraṇaṁ mamāstu

(CC Adi 1.7)

So, Kavirāja Gosvāmī, after offering his respectful obeisances to Śrī Caitanya Mahāprabhu and describing the purpose of His incarnation, He is now trying to describe Nityānanda. Śrī Kṛṣṇa Caitanya Prabhu Nityānanda.

Pañca-tattva, one after another... First of all Śrī Caitanya Mahāprabhu, then Nityānanda Prabhu, then Advaita Prabhu, then Gadādhara, and then Śrīvāsādi-gaura-bhakta-vṛnda. 

He is summarizing the obeisances to the Pañca-tattva. Now, what is the identification of Nityānandākhya-Rāma? Rāma, Balarāma, and Baladeva, Saṅkarṣaṇa—there are so many names of Śrī Baladeva.

In the Upaniṣad it is said, nāyam ātmā bala-hīnena labhyo: "Self-realization is not possible without being strengthened by the mercy of Balarāma." 

Sometimes they take it foolishly, that "Without being very strong bodily, nobody can realize self." But that is not the fact. Nāyam ātmā pravacanena labhyo na medhayā na bahunā śrutena. 

This is the Vedic injunction. That bala-hīnena means without being favored by Nityānanda Prabhu, Balarāma." (Lecture CC Adi-lila 1.7, Mayapur, March 31, 1975)

Srila Prabhupāda - "Balarāma is Nityānanda. That we know by following the footprints of mahājanas. Narottama dāsa Ṭhākura says, 

vrajendra-nandana yei, śacī-suta hoila sei, balarāma hoila nitāi:

"Balarāma has appeared now as Nityānanda." 

So bala means strength, spiritual strength, and rāma means enjoyer. Iti rāma padenāsau param brahma ity abhidhīyate. Rāma means Para-brahman.

Satyānande cid-ātmani. Ramante yoginaḥ anante (CC Madhya 9.29). Yogi, they are also interested in enjoying life. 

There are different kinds of yogis. Of all the yogis, the bhakti-yogi, that is the best. That is said by Kṛṣṇa:

yoginām api sarveṣāṁ

mad-gatenāntarātmanā

śraddhāvān bhajate yo māṁ

sa me yuktatamo mataḥ

(BG 6.47)

Yogis, there are many yogis, but the bhakti-yogi is the best because by bhakta-yoga only, you can approach the Supreme Personality of... There is no other way. 

Jñāna, karma, and haṭha-yoga, they can help little, but they are not competent to approach the Supreme Personality of Godhead. 

Kṛṣṇa says in the Bhagavad-gītā, bhaktyā mām abhijānātievaṁ (BG 18.55). If you want to know Kṛṣṇa, then karma, yoga, jñāna, these, although they can elevate you to some extent, but you cannot approach the Supreme Personality of Godhead by karma, jñāna, yoga. 

If you want to know Kṛṣṇa as He is, then you have to accept the path of bhakti-yoga. 

Kṛṣṇa says personally, bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥevaṁ prasanna-manaso. And in order to attain this perfection of bhakti-yoga, you require strength from Balarāma, Saṅkarṣaṇa."(Lecture CC Adi-lila 1.7, Mayapur, March 31, 1975)

Srila Prabhupāda - "So this word rāma is explained in the śāstra that one who is expert in enjoying eternal happiness, he is perfect yogi. 

Not flickering happiness. Flickering happiness, the yogis are not interested in flickering happiness or material happiness. 

Material happiness is always flickering, temporary. That is not happiness, but we take it. Real happiness is when we enjoy life with Kṛṣṇa, rāma. That is real happiness. Ramante yoginaḥ anante satyānande. That is ananta. 

Ananta means unlimited. So our... we are seeking after ānanda. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). 

By our nature we want to be very blissful, always happy. That is our nature. And we can possess, revive our nature of eternal happiness, provided we try to get it in this human form of life. 

There is no difficulty if we follow the path enunciated by great authorities. Mahājano yena gataḥ sa panthāḥ (CC Madhya 17.186). 

So Nityānanda Prabhu, Caitanya Mahāprabhu, and Their disciples, they are all mahājanas, great personalities. 

If we follow their principles, then it is very easy. There is no difficulty. But difficulty is that we do not follow." (Lecture CC Adi-lila 1.7, Mayapur, March 31, 1975)

Srila Prabhupāda - "This is the process. You'll find this later on. So payobdhi-śāyī and śeṣaś ca, Sesa, that is also incarnation of Viṣṇu. 

He is sustaining the body of Viṣṇu in different oceans, and He is serving the Lord Viṣṇu in so many ways. Śayyā, āsana, sitting place, bed, and upavīta, and clothes, garments—so many ways He is serving. 

Now, all these different incarnation of Viṣṇu is summarized here by Kavirāja Gosvāmī that "All of them are partial expansion of Nityānanda," to understand what is Nityānanda Prabhu. 

The prakāśa-vigraha... Kṛṣṇa first. Then His prakāśa-vigraha, manifested form, a little difference in bodily feature, but the same powerful, that is Balarāma. 

And then, from Balarāma, Saṅkarṣaṇa, Pradyumna, Aniruddha, in this way, quadruple expansion...

Then Nārāyaṇa, then another quadruple expansion, then from that quadruple, second manifestation of Saṅkarṣaṇa, all these different Viṣṇus, Kāraṇa-toyāśāyī, Garbhodakaśayī, Kṣīrodhi-śāyī—in this way, expanding. 

Dīpārcir eva hi daśāntaram abhyupetya (Bs. 5.46). Just like you take one candle, then you lit up another candle, another candle, another candle. 

All these candles are equally powerful, but still, the calculation is, Kṛṣṇa is the first candle, Balarāma is the second candle. In this way, viṣṇutayā vibhāti—the expansion of Viṣṇu, innumerable." (Lecture CC Adi-lila 1.7, Mayapur, March 31, 1975) 

Srila Prabhupāda - "We have to follow the śāstra; otherwise there is no other alternative to understand the exalted position of Kṛṣṇa, how He expands in different forms, as Viṣṇu, as Nārāyaṇa. 

Sometimes they argue that Kṛṣṇa is incarnation of Viṣṇu. That is also truth. You'll find in Caitanya... Truth in this way, that when any incarnation comes, He comes through the Kṣīrobdhi-śāyī Viṣṇu. But Kṣīrobdhi-śāyī is partial expansion of Kṛṣṇa. 

The subject matter is very intricate, but if we follow the śāstra and accept it, then some clear conception we can have.

So Nityānanda Rāma... So yasyāṁśa sa nityānanda-rāmaḥ. Nityānanda is Balarāma. 

Therefore He is said, nityānandākhya-rāmaḥ. Just like Śrī Caitanya Mahāprabhu... Kṛṣṇāya-kṛṣṇa-caitanya nāmne: "I offer my respectful obeisances to Kṛṣṇa now appeared as Kṛṣṇa Caitanya." 

He's Kṛṣṇa. Similarly, Nityānanda is Balarāma. So balarāma hoilo nitāi. Therefore it is said here, nityānandākhya-rāmaḥ: 

"He's Rāma, Balarāma, but at the present moment He has appeared by the name Nityānanda."(Lecture CC Adi-lila 1.7, Mayapur, March 31, 1975) 

Nitāi dasa - "I surrender unto the lotus feet of Śrī Nityānanda Rāma, who is known as Saṅkarṣaṇa in the midst of the catur-vyūha consisting of Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha. 

He possesses full opulences and resides in Vaikuṇṭhaloka, far beyond the material creation." (Lecture CC Adi-lila 1.8, Mayapur, April 1, 1975)

Srila Prabhupāda - "māyātīte vyāpi-vaikuṇṭha-loke

pūrṇaiśvarye śrī-catur-vyūha-madhye

rūpaṁ yasya udbhāti saṅkarṣaṇākhyaṁ

taṁ śrī-nityānanda-rāmaṁ prapadye

(CC Adi 1.8)

So identification of Nityānanda Prabhu. So He is the second Saṅkarṣaṇa also. The first Saṅkarṣaṇa...From Vāsudeva, Saṅkarṣaṇa, Pradyumna, Aniruddha, four, quadruple expansions of Balarāma... 

Then, from Saṅkarṣaṇa, first Saṅkarsana, the Nārāyaṇa, four-handed Nārāyaṇa, that is the next expansion, and again, from Nārāyaṇa, there is another quadruple expansion, second Saṅkarṣaṇa, Vāsudeva, Pradyumna. 

So the second Saṅkarṣaṇa also is expansion of Nityānanda Rāma, Balarāma. 

So where is this Vaikuṇṭhaloka? 

It is rather imprudent to inquire because we cannot calculate even this material world, what is the length and breadth of this universe. 

This is only one universe. 

This is called māyika brahmānanda. Māyika means shadow. Shadow... Shadow is existing on account of the real." (Lecture CC Adi-lila 1.9, Mayapur, April 2, 1975)

Nitāi dasa - "I offer my full obeisances unto the feet of Śrī Nityānanda Rāma, whose partial representation called Kāraṇodakaśāyī Viṣṇu, lying on the Kāraṇa Ocean, is the original puruṣa, the master of the illusory energy, and the shelter of all the universes." (Lecture CC Adi-lila 1.9, Mayapur, April 2, 1975)

Srila Prabhupāda - 

"māyā-bhartājāṇḍa-saṅghāśrayāṅgaḥ

śete sākṣāt kāraṇāmbhodhi-madhye

yasyaikāṁśaḥ śrī-pumān ādi-devas

taṁ śrī nityānanda-rāmaṁ prapadye

(CC Adi 1.9)

Yesterday we discussed about pūrṇāiśvarya, saṅkarṣaṇākhyam, nityānanda-rāmam, the Deity, the superintending Deity of the spiritual world. Here also, anywhere, the master is Kṛṣṇa in His different forms. 

So, just like for management we expand some secretaries, or personal representatives, similarly there is good management also in Kṛṣṇa's affairs. 

The original person is Kṛṣṇa, and His expansions, they are also as good as Kṛṣṇa, but departmental." (Lecture CC Adi-lila 1.10, Mayapur, April 3, 1975)

Nitāi dasa - "I offer my full obeisances unto the feet of Śrī Nityānanda Rāma, a partial part of whom is Garbhodakaśāyī Viṣṇu. 

From the navel of Garbhodakaśāyī Viṣṇu sprouts the lotus that is the birthplace of Brahmā, the engineer of the universe. 

The stem of that lotus is the resting place of the multitude of planets." (Lecture CC Adi-lila 1.10, Mayapur, April 3, 1975)

Srila Prabhupāda - 

"yasyāṁśāṁśaḥ śrīla-garbhoda-śāyī

yan-nābhy-abjaṁ loka-saṅghāta-nālam

loka-sraṣṭuḥ sūtikā-dhāma dhātuḥ

taṁ śrī-nityānanda-rāmaṁ prapadye

(CC Adi 1.10)

We have already discussed Kāraṇodakaśāyī, who is the plenary portion of Saṅkarṣaṇa. Now, from Kāraṇodakaśāyī is Garbhodakaśāyī.

Garbhodakaśāyī means this, within the womb or bottom of this universe, there is a ocean, big ocean, and in that ocean the plenary portion of Kāraṇodakaśāyī Viṣṇu enters. 

This is explained in the Bhagavad-gītā, viṣṭabhya aham idaṁ kṛtsnam ekāṁśena sthito jagat (BG, Ch 10 text 42). 

By one portion, the Garbho..., er, Kāraṇodakaśāyī Viṣṇu enters each universe, and within that universe He creates a ocean by His perspiration. Now, there are so many questions: 

"How these oceans are created?" 

The scientist says that it is a combination of hydrogen and oxygen gas. So wherefrom this gas came? 

The answer is here. Of course, from the gas, water comes out. If you cover one boiling pot, the gas, the vapor coming... And you will find spots of water. So from the gas, the water comes, and from the water, gas comes."

Nitāi dasa - "I offer my respectful obeisances unto the feet of Śrī Nityānanda Rāma, whose secondary part is the Viṣṇu lying in the ocean of milk. That Kṣīrodakaśāyī Viṣṇu is the Supersoul of all living entities and the maintainer of all the universes. Śeṣa Nāga is His further subpart."

Srila Prabhupāda - 

"yasyāṁśāṁśāṁśaḥ parātmākhilānāṁ

poṣṭā viṣṇur bhāti dugdhābdhi-śāyī

kṣauṇī-bhartā yat-kalā so 'py anantas

taṁ śrī-nityānanda-rāmaṁ prapadye 

(CC Adi 1.11)

So, all these Viṣṇu descriptions beginning from Kāraṇodakaśāyī, Mahā-Viṣṇu, who is producing universes... Then next Viṣṇu is Garbhodakaśāyī, means the same Mahā-Viṣṇu entering in each and every universe. 

Then again, the same Viṣṇu, for maintenance of this material world, is lying on the kṣīrabdhi, ocean of milk. 

And the same Viṣṇu, Kṣīrabdhiśāyī Viṣṇu, is maintaining not only these universal affair, but also He is entering in each and every living being's heart, even within the atom." (Lecture CC Adi-lila 1.11, Mayapur, April 4, 1975)

Srila Prabhupāda - "So this is our position. We do not know who is the actual architect behind all this nice material creation. That is Mahā-Viṣṇu, and His incarnation is Advaita Prabhu. 

Caitanya Mahāprabhu is directly Kṛṣṇa, or Kṛṣṇa's incarnation. Nityānanda Prabhu is directly incarnation of Baladeva, and similarly, Śrī Advaita Prabhu is incarnation of Mahā-Viṣṇu. 

So all of Them are on the equal footing. Śrī-kṛṣṇa-caitanya prabhu-nityānanda, śrī-advaita. 

They are on the same equal level. And then śakti-tattva, Śrī-Gadādhara and Śrīvāsādi-gaura-bhakta-vṛnda. 5

Gadādhara is the internal energy, and Śrīvāsādi-gaura-bhakta-vṛnda, they are marginal energy. 

So Īśvara-tattva and śakti-tattva. So within this group, there is no this material energy because in the spiritual world there is no action of material energy, only spiritual energy. 

In the material world there is action of material energy. In the spiritual world there is no material energy. 

Therefore, in this Pañca-tattva, there is no mention of material energy because in the spiritual world there is no material energy. Māyā-gandha-hīna." (Lecture CC Adi-lila 1.12, Mayapur, April 5, 1975) 

Srila Prabhupāda - "So we have to go through like that. As Caitanya caritāmṛta Kar is explaining, we have to follow this principle. 

Then if you are really inquisitive to learn the Absolute Truth, they will explain, as here it is explained that here Advaita Ācārya is īśvara, He's incarnation of Mahā-Viṣṇu. 

Sometimes Advaita Ācārya is called Sadāśiva avatāra. The Sadāśiva is also expansion of Mahā-Viṣṇu. So either way you say, incarnation of Sadāśiva or Mahā-Viṣṇu, it doesn't matter. But Advaita Ācārya is īśvara-tattva.

He's not śakti-tattva. He's īśvara-tattva. And we are all śakti-tattva; therefore there is difference. Śakti-śaktimān. 

Although there is no difference abhinna, but still, śakti-tattva is superior, er, śaktimān tattva is superior than śakti-tattva. 

So, in this way try to understand Śrī Caitanya Mahāprabhu, Nityānanda Prabhu, Advaita Prabhu, and Gadādhara and Śrīvāsādi-gaura-bhakta-vṛnda. 

But they are so kind because they have come to deliver the fallen souls. If you sincerely chant their name, śrī-kṛṣṇa-caitanya prabhu-nityānanda..."(Lecture CC Adi-lila 1.12, Mayapur, April 5, 1975) 

Srila Prabhupāda - "So gradually the author is offering respect, śrī-kṛṣṇa-caitanya prabhu-nityānanda śrī-advaita. He has already offered respect to Lord Caitanya and Lord Nityānanda. 

Now it is the turn for Śrī Advaitācārya. So advaitam, nondifferent, expansion of Mahā-Viṣṇu. 

Therefore He is Viṣṇu-tattva; He is not jīva-tattva (jiva-soul). Therefore He is advaita. Advaitam acyutam anādim ananta-rūpam (Bs. 5.33).

Kṛṣṇa has got unlimited number of expansions: expansion, expansion of the expansion, then expansion of the expansion, in this way. 

So, Advaitācārya is expansion of Kṛṣṇa, it is already explained, therefore He is called advaitam, and ācāryaṁ bhakti-śaṁsanāt." (Lecture CC Adi-lila 1.13, Mayapur, April 6, 1975)  

Srila Prabhupāda - "So Advaita Ācārya is the typical example how to become ācārya. All are our ācāryas, śrī-kṛṣṇa-caitanya prabhu-nityānanda, śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda. 

All of them are ācāryas because they are following the ācārya, supreme ācārya, Caitanya Mahāprabhu. Therefore they are ācārya. 

Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ (BG, Ch 4 text 2). 

So, we have to follow the ācārya. Then, when we are completely, cent per cent follower of ācārya, then you can also act as ācārya. This is the process. Don't become premature ācārya. 

First of all follow the orders of ācārya, and you become mature. Then it is better to become ācārya. Because we are interested in preparing ācārya, but the etiquette is, at least for the period the guru is present, one should not become ācārya. 

Even if he is complete he should not, because the etiquette is, if somebody comes for becoming initiated, it is the duty of such person to bring that prospective candidate to his ācārya. Not that "Now people are coming to me, so I can become ācārya." (Lecture CC Adi-lila 1.13, Mayapur, April 6, 1975)

Srila Prabhupāda - "That will be falldown. Just like during the lifetime of our Guru Mahārāja, all our Godbrothers now who are acting as ācārya, they did not do so. That is not etiquette. Ācāryaṁ māṁ vijānīyāt na avaman... 

That is insult, so if you insult your ācārya, then you are finished. 

Yasya prasādād bhagavat-prasādo yasya aprasādāt na gatiḥ kuto 'pi - finished. 

If you displease your ācārya, then you are finished. Therefore it is said, Caitanya Mahāprabhu says to all the ācāryas, Nityānanda Prabhu, Advaita Prabhu and Śrīvāsādi gaura bhakta vṛnda, they are all carriers of orders of Śrī Caitanya Mahāprabhu. 

So try to follow the path of ācārya process. Then life will be successful.

And to become ācārya is not very difficult. 

First of all, to become very faithful servant of your ācārya, follow strictly what he says. Try to please him and spread Kṛṣṇa consciousness. That's all. It is not at all difficult. 

Try to follow the instruction of your Guru Mahārāja and spread Kṛṣṇa consciousness. That is the order of Lord Caitanya." (Lecture CC Adi-lila 1.13, Mayapur, April 6, 1975) 

Srila Prabhupāda - "So to achieve strength, Kṛṣṇa is prepared to help us in so many ways. That He is pañca-tattvātmakam, He is coming as Lord Kṛṣṇa, and ordering, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG, Ch 18 text 66). 

Still we are making mistake; we don't accept Kṛṣṇa's word. Therefore Kṛṣṇa is coming as Caitanya Mahāprabhu, along with His associates Nityānanda Prabhu, Advaita Prabhu, Gadādhara Prabhu, just to teach us the same process - 

How to surrender to Kṛṣṇa. So our real business is that, how to surrender to Kṛṣṇa. And if we take shelter of Śrī Kṛṣṇa Caitanya Mahāprabhu, along with His associates, then the task becomes very easy. Yajñaiḥ saṅkīrtana-prāyair yajanti hi su-medhasaḥ (SB, Canto 11 Ch 5 text 32). 

Very easy; not at all difficult. Caitanya Mahāprabhu's method for approaching Kṛṣṇa is very, very easy. Now we have got this center, Māyāpur center. We have got hundreds of centers, but this is Caitanya Mahāprabhu's birthplace."(Lecture CC Adi-lila 1.14, Mayapur, April 7, 1975) 

Srila Prabhupāda - "So our only request is that take shelter of Śrī Caitanya Mahāprabhu, chant always 

śrī-kṛṣṇa-caitanya prabhu-nityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda, and Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. (devotees chant also) 

Thank you. So it is not very difficult task. Anyone, just like the children, the boys, two years, three years old, they are also doing the same thing. Where is the difficulty? 

Young man can perform the same thing; old man can also perform; everyone can perform, it is so nice. So do not forget this principle,

pañca-tattvātmakaṁ kṛṣṇaṁ

bhakta-rūpa-svarūpakam

bhaktāvatāraṁ bhaktākhyaṁ

namāmi bhakta-śaktikam.

Bhakta-śakti, everything requires strength, so we can derive strength by chanting Caitanya Mahāprabhu's name, and chanting Hare Kṛṣṇa. You don't require very high education, neither you require to take your birth in very high family. Ahaitukī." (Lecture CC Adi-lila 1.14, Mayapur, April 7, 1975) 

Srila Prabhupāda - "Kevala ānanda-kanda, parama-karuṇa - here are many incarnation, but no better incarnation, no magnanimous incarnation, like Śrī Caitanya Mahāprabhu, Nityānanda Prabhu." 

Nityānanda Prabhu is always... Vrajenda-nandana yei, śaci-suta haila sei, balarāma haila nitāi. 

Nitāi-Gaura means—Śrī Caitanya Mahāprabhu, who was formerly Kṛṣṇa... He's Kṛṣṇa still. Just for our understanding... 

As we think that "I had my former life"—actually I had—but that former life is finished; I am now a new life. 

But in case of the Supreme Personality of Godhead, it is not like that. It is simultaneously existing. Kṛṣṇa is also existing, and Śrī Caitanya Mahāprabhu also existing. 

The example is given in this connection, just like the sun. Now it is not visible in India, the sun. But other part, in America, it is visible. So sun is there, but it is not visible at the present moment in India. 

Similarly, Kṛṣṇa is there, Caitanya Mahāprabhu is there. Their pastimes are there, it is going on, but it is now not visible in this part of the universe. 

There are innumerable universes, so by rotation Kṛṣṇa or Caitanya Mahāprabhu comes to a particular universe at a certain period. 

Just like the sun will rise again, tomorrow morning, at six p.m., at six a.m., similarly, Caitanya Mahāprabhu and Kṛṣṇa and all His incarnation, they are rotating regularly." (Lecture CC Adi-lila 7.1, Mayapur, March 1, 1974) 

Srila Prabhupāda - "So, Kavirāja Gosvāmī the author of Caitanya-caritāmṛta, he first offered his obeisances to Lord Caitanya in the first verse, agaty-eka-gatiṁ natvā (CC Adi 7.1). 

After offering obeisances to the Supreme Lord, who is the only hope for the hopeless, now he's again offering, jaya jaya mahāprabhu śrī kṛṣṇa caitanya. 

Prabhu and Mahāprabhu. Nityānanda Prabhu, Advaita Prabhu. 

Any Vaiṣṇava is addressed as prabhu, but Śrī Caitanya Mahāprabhu is Mahāprabhu, the topmost prabhu, the master prabhu. 

All others are servant prabhu. Just like, it is very easy to understand: 

if you are working in an office, your immediate boss, you consider him as your master, but he's not the master. 

The master of the office is the managing director, manager or the proprietor. But still those who are working under him, sub-prabhus, they are also called prabhu. 

So all Vaiṣṇava should be addressed as prabhu; that is the etiquette. But Caitanya Mahāprabhu is Mahāprabhu. As soon as you utter the name of Śrī Caitanya, the Mahāprabhu... Because He's the greatest master." (Lecture CC Adi-lila 7.2, Mayapur, March 2, 1974)

Srila Prabhupāda - "So it is the business of Śrī Kṛṣṇa Caitanya Mahāprabhu... He's so magnanimous that He is distributing Kṛṣṇa. So take shelter of Śrī Kṛṣṇa Caitanya Mahāprabhu. 

You have come from distant place, you have spent much money, thousands of money to come here. 

Poll pTake advantage of this journey and chant śrī-kṛṣṇa-caitanya prabhu-nityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda. 

Then you'll get Kṛṣṇa. Then you'll get, surely. This land, Caitanya Mahāprabhu's birthsite. So anyone who takes shelter of Śrī Kṛṣṇa Caitanya Mahāprabhu, he is dhanya, he is glorified." (Lecture CC Adi-lila 7.2, Mayapur, March 2, 1974)

Srila Prabhupāda - "Acāryāṁ māṁ vijānīyān (SB 11.17.27). So, that guru-tattva has been explained by the author, Kavirāja Gosvāmī in five chapters, six chapters, and the seventh chapter he's describing the five tattvas. 

Īśa-prakāśa. Nityānanda Prabhu is the direct manifestation of the  Śrī-kṛṣṇa-caitanya rādhā-kṛṣṇa nahe anya. 

When you speak of Śrī Kṛṣṇa Caitanya, we should understand immediately that He's Kṛṣṇa in Rādhā's attitude, Rādhā-bhāva. 

Kṛṣṇa, Rādhā and Kṛṣṇa, They are one; They are not different. 

Rādhā kṛṣṇa praṇayab vikṛtir hlādinī śaktir asmād (CC Adi 1.5).

Rādhārāṇī is expansion of Kṛṣṇa's pleasure potency. So Śrī Kṛṣṇa Caitanya Mahāprabhu is Kṛṣṇa Himself, but the pleasure potency of Kṛṣṇa is prominent in His activities. 

Because Kṛṣṇa, in order to understand Himself, He took the position of Rādhārāṇī to understand Himself. 

Personally He could not understand His potencies, but when He appeared as Śrī Kṛṣṇa Caitanya Mahāprabhu in the attitude of Rādhārāṇī's love for Kṛṣṇa, kṛṣṇa-prema, then He could fully understand Him. 

These are very intricate subject matter to understand, but this is the fact." (Lecture CC Adi-lila 7.3, Mayapur, March 3, 1974)

Srila Prabhupāda - "So Nityānanda Prabhu is the immediate expansion of Śrī Caitanya Mahāprabhu. Śrī Caitanya Mahāprabhu appeared here at Māyāpur, this very place where you are now sitting, with all these five features: 

Nityānanda Prabhu, Śrī Advaita Prabhu, and Gadādhara Prabhu, Śrīnivāsa Prabhu. 

So He Himself, Kṛṣṇa, and Nityānanda Prabhu is immediate expansion of His personal self. 

Advaita Prabhu is incarnation of Kṛṣṇa, Viṣṇu, Mahāviṣṇu, the three of them. 

And Gadādhara Prabhu is the expansion of spiritual energy (internal energy headed by Radharani); and Śrīnivāsa Prabhu is the expansion of His marginal potency, marginal energy, jīva-tattya (jiva-soul). 

Jīva-tattva, śakti-tattva, prakāśa-tattva, and avatāra-tattva, and He Himself. 

This Pañca-tattva will be explained in this chapter. 

That is the proposal of the author. Guru-tattva kahiyāchi ebe pāñcera vicāra. Consideration of the five. 

So although the Absolute Truth is one, He expands in His various features. That has been divided in Caitanya Mahāprabhu's practical exposition of tattva-vicāra, in six: five personal, and the guru is also representative. 

Sākṣād-dharitvena samasta-śāstrair. Guru is also expansion of Hari for the benefit of the conditioned soul. For the benefit of the conditioned soul, He is within everyone's heart." (Lecture CC Adi-lila 7.3, Mayapur, March 3, 1974)

Srila Prabhupāda - "Therefore, Śrī Kṛṣṇa Caitanya Mahāprabhu is practically teaching us with His five associates: Advaita, Nityānanda, Gadādhara and Śrīvāsādi gaura-bhakta-vṛnda. 

Therefore if we want to approach the Absolute Truth, it is our duty to offer our respect to these five features of the Lord.

śrī-kṛṣṇa-caitanya prabhu-nityānanda

śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda.

(I offer my obeisances to Śrī Kṛṣṇa Caitanya, Prabhu Nityānanda, Śrī Advaita, Gadādhara, Śrīvāsa and all others in the line of devotion.)

Therefore, in our Kṛṣṇa consciousness movement, we first of all worship the Pañca-tattva: śrī-kṛṣṇa-caitanya prabhu-nityānanda śrī-advaita gadādhara—then we chant Hare Kṛṣṇa mahā-mantra. Then it will be successful. 

Without going through the Pañca-tattva, with the mercy, nobody can understand Kṛṣṇa. It will remain a myth." (Lecture CC Adi-lila 7.3, Mayapur, March 3, 1974)

Srila Prabhupada - "So here Śrī Caitanya Mahāprabhu has appeared with Pañca-tattva. 

Kṛṣṇa-varṇaṁ tviṣā-kṛṣṇaṁ sāṅgopāṅgāstra-pārṣadam, yajñaiḥ saṅkīrtana (SB 11.5.32). 

He has appeared, these five tattvas. In our exhibition ground we have first placed these five tattvas: Caitanya Mahāprabhu, Nityānanda Prabhu, Gadādhara Prabhu, Advaita Prabhu, and Śrīvāsa Ṭhākura. 

Nityānanda Prabhu is the immediate expansion of Caitanya Mahāprabhu, Baladeva-tattva. 

Baladeva means who gives strength for spiritual advancement. Nāyam ātmā pravacanena labhyo nāyam ātmā balahinena labhyaḥ. 

These are the Vedic injunctions. So without Baladeva's or Nityānanda's grace, one cannot make advancement. 

āra kabe nitāi-cānda karuṇā ha-ibe

saṁsāra vāsanā mora kabe tuccha ha'be.

This is the grace of Nityānanda Prabhu. Narottama dāsa Ṭhākura explains, āra kabe nitāi-cānda, karuṇā ha-ibe. Narottama dāsa Ṭhākura is aspiring for the day when Nityānanda Prabhu will be pleased upon him. 

Just like Jagāi-Mādhāi was delivered by the mercy of Śrī Nityānanda Prabhu, so we have to pray Nityānanda Prabhu. He's very merciful. He's so kind, Baladeva, He gives spiritual strength. Then we can approach the Supreme Lord. 

Therefore we chant "Nitāi-Gaura," this is the process, we cannot change this policy. Pañca-tattva must be worshiped; otherwise wherefrom we shall get our life? 

The spiritual master... Nityānanda Prabhu is the spiritual master. Or spiritual master is the replica, representation, of Nityānanda Prabhu.

So when Nityānanda Prabhu is pleased, then we become detached from this material attraction." (Lecture CC Adi-lila 7.4, Mayapur, March 4, 1974)

Srila Prabhupada - "So in this way, if we try to understand that Pañca-tattva, śrī-kṛṣṇa-caitanya prabhu-nityānanda, śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda... 

This is Pañca-tattva- 

Śrī Kṛṣṇa Caitanya, Śrī Nityānanda, Śrī Advaita, Śrī Gadādhara, and Śrīvāsādi. Śrīvāsādi means jīva-tattva (jiva-soul). 

The jīva-tattva, śakti-tattva, viṣṇu-tattva, these are all tattvas. So Pañca-tattva. Śrī Kṛṣṇa Caitanya is the supreme tattva, Kṛṣṇa. Śrī-kṛṣṇa-caitanya, rādhā-kṛṣṇa nahe anya. 

We are worshiping Rādhā-Kṛṣṇa. So Śrī Kṛṣṇa Caitanya is Rādhā-Kṛṣṇa combined.

Śrī-kṛṣṇa-caitanya, rādhā-kṛṣṇa nahe anya." (Lecture CC Adi-lila 7.5, Mayapur, March 7, 1974)