Rāmacandra dāsa (from Delhi): In Bṛhad-bhāgavatāmṛta, Śrīla Sanātana Gosvāmīpāda narrates Gopa-kumāra’s discussion with the Mathurā brāhmaṇa. Therein Gopa-kumāra tells the Mathurā brāhmaṇa that all the demons killed by Kṛṣṇa when He appeared in this material world are also present in Goloka Vṛndāvana beyond the universe. However, the demons present in Goloka are of a spiritual nature, and in fact Kṛṣṇa does not kill them there.
For example, regarding the pastime of Keśī, the horse demon, Śrī Kṛṣṇa defeats him and then Kṛṣṇa friends sit on him and ride him. In the case of Ariṣṭāsura, in Goloka Kṛṣṇa makes him pull a bullock cart. In the case of Kāliya-nāga, in Goloka Kṛṣṇa overpowers him, and then He and the gopīs dance together on his hoods. Regarding the pastime of Kṛṣṇa going to Mathurā and leaving all the Vrajavāsīs in a very deep mood of separation, in Goloka that departure is only for a short time; Kṛṣṇa very soon returns to Vraja.
In one or two places you have said that the pastimes of leaving Vṛndāvana for Mathurā and the pastimes with the demons do not take place in Goloka Vṛndāvana. You said that the Vrajavāsis have the bhāva, or mood, that such pastimes have taken place, but that these pastimes take actual form only when Kṛṣṇa is in this world. However, from what Śrīla Sanātana Gosvāmī tells in Bṛhad-bhāgavatāmṛta, it seems that Kṛṣṇa again and again leaves and comes back to Vṛndāvana from Mathurā, and that the demons do come there but they are not killed.
This is what Śrīla Sanātana Gosvāmīpada narrates in Bṛhad-bhāgavatāmṛta. Śrīla Jīva Gosvāmīpada says that there are no demons in transcendental Goloka Vṛndāvana.
Śrīla Gurudeva: What Śrīla Sanātana Gosvāmī says is correct.
Rāmacandra dāsa: It is all right? That would mean that in Goloka Vṛndāvana He leaves for Mathurā. It is written in Bṛhad-bhāgavatāmṛta that Akrūra came to Vraja, and Kṛṣṇa left with him.0
Śrīla Gurudeva: That separation lasted for three months; ninety days.
Regarding the pastimes of killing demons, other śāstras also say that they do not occur in Goloka Vṛndāvana; only the bhāva, or conception, of killing pastimes is there.
Rāmacandra dāsa: Yes, this is the consideration of Śrīla Jīva Gosvāmīpāda. But Śrīla Sanātana Gosvāmī says that pastimes with the demons actually occur.
Śrīla Gurudeva: What Śrīla Sanātana Gosvāmī says is perfect. Both are perfect. We reconcile the two opinions; it is not that one is right and the other is wrong. Śrīla Jīva Gosvāmī is in the line of Śrīla Sanātana Gosvāmī. He came after him, so he knew his mood. He read Bṛhad-bhāgavatāmṛta, so why does he appear to give a different opinion? We will have to consider this. We may also consider whether or not Kaṁsa is there in Goloka Vṛndāvana, and whether or not Kṛṣṇa kills him there.
Rāmacandra dāsa: According to Śrīla Sanātana Gosvāmīpada, Kaṁsa was there and Kṛṣṇa killed him.
Śrīla Gurudeva: We may also consider whether or not Kṛṣṇa takes birth from Yaśodā in Goloka.
Rāmacandra dāsa: This is not addressed in Bṛhad-bhāgavatāmṛta. It is just stated that He is the son of Mother Yaśodā.
Śrīla Gurudeva: Jīva Gosvāmī says that Mother Yaśodā always thinks, “Kṛṣṇa is my son,” but He does not take birth from her womb. Or Jaṭilā and Kuṭilā – they are present in Goloka Vṛndāvana, but in our position we cannot understand in what way. Some of the pastimes of Śrī Śrī Rādhā-Kṛṣṇa are nitya-līlā; they are eternal, manifest both here and there in Goloka Vṛndāvana. And other pastimes are naimittika-līlā, manifest in form here, but only in mood there. Jaṭilā’s service to Śrī Śrī Rādhā-Kṛṣṇa is part of Their nitya-līlā.
Rāmacandra dāsa: In Mukta-caritra, Śrīla Raghunātha dāsa Gosvāmī describes that Rādhā and Kṛṣṇa were engaged, and then Kṛṣṇa went to Mathurā. He does not mention Rādhārāṇī being married to someone else. His narration is in a different mood.
Śrīla Gurudeva: He is a līlā-parikara, Śrī Śrī Rādhā-Kṛṣṇa’s eternal associate. He is always remembering aṣṭa-kālīya-līlā, Their daily twenty-four hour pastimes.
Viṣṇu dāsa: In Goloka Vṛndāvana-dhāma, Śrīmatī Rādhikā’s variegated bhāvas, or moods, have different forms. According to this logic, we can understand that bhāva has form.
Śrīla Gurudeva: Suppose someone has the bhāva that “Rādhājī is my mistress, my Svāminī.” What is the form of this bhāva? So it is not that all bhāvas have form. Some may have, and others may not.
[Excerpted from the Gaudiya Vedanta Publication “Walking With a Saint 2009”]