Srimad-Bhagavatam 10.7.10-11
Bhakti Vijnana Goswami · Bombay · 2012
Chapters
Recitation of auspicious opening prayers
Umnamo Bhagavate va so devaya, um namamo Bhagavate sudeva sudevaya, Omnamo Bhagavate sudevaya teva sudeva narayanamas krityam chaiva narotam Divim saraswatiasam, dehim sarasvatimyasam, datojayam dhiray, naschtaysva Drišu, Nitam Bhagavat Syvaya, Svaya, Bhagavatam Slow Ker. Bhakti Bhava tinke, Yamprajanta Manopetampetakritam daipayan Juhava Putretitan Mayatay Taravinidustam Sarvavutahyam munim manatosmi.
So today we are reading Śrīmad-Bhāgavatam, Canto 10, Chapter 7, The Killing of the Demon Trinavarta text ten and eleven.
Now Sradhire Gopa, balam, vasitam, itti uta, aprameyam, prameyam, balam tasya, balakasya, nate videstradhadire Gopa Nesta Dadhire Natesradhadire Gopa Nsadhadi Bopa Balabasitamity, Balabasitamitha, Balabasitamit yuta, Balaba Sitamitha, Apranejam balantasy Pranamasya, apranyam balantas prayam palantas, balakas tevidu. Balakasyanate vidu, sankivu, natesradhi regopada, balabhasitamityuta, Aprameyam Balamtasya, Prameam Balatasya, Balakasana Tevi, Natestradhire Gopada, Balabasitamityutam, Brabasitamitha, Aprameyambalam tasya mbalam tasya balakassya natevidu balakassu no
notot the collared men and ladies put their faith inside In such statements. In such statements.
Go Paul men and women. Balabashitam Balabashitam Childish talk from the assembled children Idi Uta thus spoken Apra Prameyam unlimited inconceivable Balam the power Tasyaba Kasyas Of the small baby Krishna.
No not the gopis and gopas and gopas we Vidu were aware of translation.
The assembled gopas and gopis, unaware of Krishna, that Krishna is always unlimited, could not believe that Baby Krishna had such inconceivable power.
They could not believe the statements of the children and therefore they neglected the statements as being childish talk.
Text eleven Rudantam Sutamadaya Yasoda Graha Shankita Kritas Vastyanam vipra suta stanamat translation thinking
that some bad planet had attacked Krishna, Mother Yashoda picked up the crying child and allowed him to suck her breast.
Then she called for experienced Brahmanas to chant Vedic hymns and perform an auspicious ritualistic ceremony purported by Sri Prabhupada. Whenever there is some danger or some inauspicious occurrence.
It is the custom of Vedic civilization to have qualified Brahmanas immediately chant Vedic hymns to counteract it. Mother Yashoda did this properly and allowed the baby to suck her breast.
Sri Prabhupada ki Nates Radhadi Ray Gopa Balabasya Tumit Yuta Aprame Balam Tasya Balakasya Nate Viduhu.
The assembled gopis and gopas an aware of Krishna that Krishna is always unlimited could not believe that Baby Krishna had such inconceivable power.
They could not believe the statements of the children and therefore they neglected the statements as being childish talk. Rudantam Sudamadaya Sodagrahasankita Kritaswastyanam viprai suktai stanam apayayat.
Thinking that some bad planet had attacked Krishna, Mother Yashoda picked up the crying child and allowed him to suck her breast.
Then she called for experienced Brahmanas to chant very hymns and perform an auspicious ritualistic ceremony.
Developing spiritual greed for divine love
Namon Vishnu Padaya Krishna Praishtaya Bhutale Srimati Bhaktividanta Swaminitinamini, Namaste Saraswati Devi Guravani Pracharine, Nervisha Sunavadi Paschatyadesarini, Vanchakapatarobyaschakripa Sindhu Bevacha Paditanam Pavaneby Byona Moha Jaistri Krishna Chaitanya Prabunitananda Sriadwaita Gatatara Srivastadi Guru Bhakta Brinda Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare Ajanulan Bita Bujokanaka Dadatu, Sankirtanaikapitaro Kamalaya taksa, Vishwambaro Dvija Ru, Yuga Dharma Palu Vandeja Jagat Priya Karam Karunavataram Yuntak Pravishya Mamavacham Prasuptam Sanji Vaya takila shakti daraks badana anyamshahasta Charanam Sravanam Tvagadi, Panandamo Bakabati Purusayatuyam
Hare Krishna. It's a great honor for me to speak in front of all of you today. And the verses which we read are very important for our meditation.
This very verse and many similar verses in Śrīmad-Bhāgavatam Mahāpurāṇam which describe the relationship between the people of Raja and Krishna, whether he is Baby Krishna or Kishore Krishna.
Is supposed to be the source for our greed. For the sacred greed, which is the very foundation of the practice of bhakti which Caitanya Mahāprabhu has brought to us. We all know what greed is. We all have greed.
Greed means insatiable feeling that I want more. And more and more. Give me more, give me more. This feeling of greed is living in our heart from time immemorial. We want something for ourselves.
Because ultimately we as living entities want to be happy. And this greed is the very cause of our material existence, of repeated births and deaths in this material world.
And this world which Krishna rightly calls duḥkhālayam aśāśvatam. It's a torture chamber. We experience all kinds of miseries in this material world only because of this insatiable greed.
In Upanishads, this greed for material happiness is compared with the process of drinking salty water of the ocean.
If you are traveling in the ocean and you feel some thirst, and the thirst is a legitimate feeling. It's there. But if you try to quench your thirst by salty water of the ocean, what will happen with the thirst?
The thirst will only become greater and greater until it kills you completely.
So, in the same way, when people in this material world are trying to satisfy their greed for happiness, their desire for happiness, which is a legitimate desire, which is a birthright of a living entity. Every living entity in this world is entitled to be happy.
But if we are trying to do this in a perverted way by satisfying our material senses, it's as if we are drinking salty water of the ocean. And the only result which we get out of this is that the thirst will become stronger and stronger and stronger until it ultimately kills us.
Of course, nothing can kill the soul. You will be born again, don't worry about it. So but ultimately this is a wrong process and to counteract this process there is another greed.
And Sri Caitanya Mahāprabhu came and uh the followers of Sri Caitanya Mahāprabhu explained to us the process which he brought, he said that to antidote something which is counteracting this eternal greed of our soul for material happiness is the greed for spiritual happiness.
And how we get this greed, this is the great question.
Because unless we get this greed for spiritual happiness, for spiritual relationship, for relationship of love, we'll go on searching for the happiness in this material world. But it doesn't exist.
Transforming a hardened heart through meditation
We will waste our time and we will waste our living force and energy for this futile pursuit of material happiness.
So the Acharyas and Sri Caitanya Mahāprabhu they explained that the source of this greed, the very source of this greed, are the verses of Śrīmad-Bhāgavatam which described the loving feelings of the inhabitants of Vraja with Krishna. We all assembled here have little proclivity for this spiritual greed.
By inconceivable mercy of guru and Gaurāṅga of great devotees and first and foremost of Śrīla Prabhupāda, we have got a little shadow of this greed within our heart. And this shadow is called faith.
This shadow is called śraddhā. And Shraddha, which is the shadow of real love, is the beginning of our spiritual journey, and śraddhā gives us faith exactly in this. We believe that love is the main thing which we need.
That the spiritual love is the only source of happiness which is there. And the spiritual love is the only thing which can actually satisfy the soul.
This is the very beginning of Śrīmad-Bhāgavatam, the foundational verse of Śrīmad-Bhāgavatam, sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje ahaituky apratihatā yayātmā suprasīdati. And Sūta Gosvāmī was asked what is the highest welfare
And Suda Gaswami was asked what is the highest welfare for humanity? What is that śreyas, which is the highest. Out of all Shreyas, out of all benefits which we will get, the greatest, what is the greatest?
Then Śukadeva Gosvāmī, he answered with this one verse, that the greatest benefit, greatest welfare, greatest fortune which the living entity can have is this understanding that only thing which we need is love and
and the practice which is based on this understanding. The auspiciousness which we all want comes when we have this faith that all I need is love and this love has to be completely unmotivated.
So starting from this foundational verse of Śrīmad-Bhāgavatam, the whole Śrīmad-Bhāgavatam is being unveiled by Sri Sukha Muni. And ultimately he comes, he brings us to Raj, where
we can see this beautiful picture of the relationship
between Krishna and the inhabitants of Vṛndāvana. And by seeing these pictures, by meditating on these pictures again and again and again, we may get the real greed for the same.
Now we have just faith, belief that this is what we need. But the process of getting it in reality, of getting it so that it will become the saving grace of our love, life is only this.
We again and again meditate on this relationship. In his magnificent work, in his glorious
work, Gopāla Campū, explained this in the very beginning. Taking the position of us sādhakas, he says about himself. He said that while hearing about Lord Hari, I didn't get any trace of love in my cruel heart.
Because of many lifetimes in the material world, we get a very cruel, selfish heart. And the selfish heart is very difficult to melt. It's just hard like a stone. It really wants everything for himself.
This is called cruel heart. This cruel heart is there in everyone's uh how you say it? Chest or whatever chest or brain or doesn't matter.
We have this heart, and Śrīla Jīva Gosvāmī says, when I heard about Lord Hari my heart didn't melt. I heard about him and I said so what? What do I get from this?
We can hear about how beautiful he is and I uh you know, can I eat him or what? What's so good about it? No, because we have a very deeply rooted selfish nature.
And the selfish nature is called stone-like heart. And therefore, Śrīla Jīva Gosvāmī said, when I heard about this, my heart didn't melt. And then he says, when I heard about Mother Yaśodā and Nanda Mahārāja and Gopas, my heart didn't melt either.
It remained the same. It didn't really move. It didn't really move the least. It remained the same heart. And we know this.
For how many years do we chant Hare Krishna, Hare Krishna, Krishna, Krishna? Hare Hare, Hare Rama, Hare Rama, Rama, Rama, Hare. And sometimes you know I see sometimes people they have they make real faces when they chant it, you know. They really try to make it work. So it's it's okay if it really call for Krishna with this feeling.
But ultimately uh that's what Śrīla Jīva Gosvāmī uh speaks about in Gopāla-campū. He says didn't work. When I heard about them, my heart remained the same. When the heart becomes liquid, we can immediately
feel the symptoms of this melting of the heart because our eyes become wet and we really we really want to give everything which we have and we really want to sacrifice everything and the tears flow from our eyes.
He says, when I heard about this, it didn't work. What worked, when I again and again repeatedly meditated on the relationship between Krishna and the inhabitants of Vṛndāvana. Then only something happened with my heart.
Gradually, gradually, not immediately, but gradually, gradually, something I started to understand. What did I start to understand? I started to understand how happy they are.
How completely, absolutely, unshakably happy they are. How ready they are to do everything for Gopāla and how Gopāla is ready to do everything for them.
When I was meditating on this relationship, which is called technically in Sanskrit it's called sthāyī-bhāva and this established relationship of the inhabitants of Vṛndāvana and Krishna, then only the greed entered my heart.
I want the same. Because I also want to be as happy as they are. I also want to have the same relationship with Krishna as they have. So that's why these simple verses are so important for us.
Baby Krishna breaking the heavy cart
They are the source of that meditation which may change our heart. And let's try to meditate a little bit on these verses and on the similar verses of Śrīmad-Bhāgavatam which can really transform our heart.
What is explained here when this dramatic Leela took place? Krishna was laying under the cart and he was crying and crying and crying.
And Mother Yashoda was very busy because she was receiving guests and Krishna was crying. And he started, you know, he started how you call this the making this movements with the leg the kicking his legs.
He started kicking his legs and because he was really angry, he wanted he wanted Yaśodā's love in the form of the milk. So he started kicking his legs and very easily with his legs
and feet which were soft like the like the leaves of Tamal Tree, new leaves of Tamil tree, we just kick this huge card. And this card poof.
You know, all the paraphernalia, household parafernalia and this cart, you know just whew flew in different directions. And the cart broke into parts and
you know the whole tumultuous sound was there and everyone started running. And, you know, all these gopis and gopas they were trying to find the cause.
They didn't know that the cause of all causes is right there in front of them. They wanted to find some other cause. They didn't learn Brahmasanhita by heart.
Where it is said that Ishwara Paramah Krishna Sarvakarana Karanamanadira Adir Govinda that he is the cause of all causes.
So all these inhabitants of Vrindavan, Nanda Mahārāja, Yaśodā and others, they were trying to find some cause of this strange event.
And the children which were playing nearby, they started saying, oh, this is Gopāla. He just kicked his leg. He just, you know, busily kicked his leg, and this huge cart broke.
And when Yaśodā and Nanda Mahārāja they heard this, they said, no, it cannot be. This is just childish, stupid talk. They're just imagining themselves. It cannot be.
So what we see here in these verses, we see two things which is happening simultaneously. And to understand this very clearly, if we understand this very clearly from our position of Tatasta, of course we would believe
children, you know, if the children would tell us that this is Gopāla, we would say, yes, yes, yes, of course, this is Gopāla. We know. He is the cause of all causes. He did this. But what we see here, we see two things.
Which we first have to understand from the neutral position. Śukadeva Gosvāmī is explaining all these līlāss from this taṭastha from the neutral position and he's doing this for us.
First the beginning of understanding should be this. From this neutral position of the observer who knows that Krishna is the Supreme Lord, we have to see what is happening there.
And he says here that they didn't know all these stupid cowards people, right? You know, they're all the cowards, they're not very intelligent, right?
They didn't study Śrīmad-Bhāgavatam. They didn't know that Krishna's power is unlimited. aprameya. It is specifically said here, Śuka Muni explaining for us that all these cowherd people they didn't know about this.
And so again, these two things are happening here.
Simultaneous power and sweetness of Krishna
First is amazing display of simultaneous, unlimited power, and complete childish-like behavior of Gopāla.
Śrīla Viśvanātha Cakravartī Ṭhākura explains that this totally completely bewildering and contradictory simultaneous presence of the two things makes Krishna sweet.
Sweetness, he gives the definition of sweetness of mādhurya. He says, what is sweetness? He says that sweetness is such a behavior of God.
Where his human-like nature or human-like nature of his pastimes are not really how you say it, not broken despite of his manifesting great power. He is manifesting unlimited power. Great power.
But at the same time, it does not change his human-like mood. He remains the same little child.
And Śrīla Viśvanātha Cakravartī Ṭhākura explains that this is the very definition of sweetness of mādhurya. Why Krishna is so sweet? Because he manifests this unlimited—you know, his ferocious things.
You know, he sucks out the breast and the life force of Pūtanā. And you know, while sucking out, he does not become big. You know, it's not that all of a sudden he became big, sucked out, you know, life force and then again became small. No, he remains small and he remains completely totally bewildered child.
At the same time he is doing his killing demon job, he you know very diligently.
He sucks out her life from her breast but at the same time he remains a little innocent child and he just smiles and he he doesn't understand what's going on? And he really does not understand this.
And this is his sweetness. His uh human like nature cannot be broken by this display of power. In the same way here, you know, he didn't become big to kill up this Shakatasura.
You know, he remained a small child, and you know to to do this he didn't make his uh his foot big, you know, like Vāmana-deva when he performed his feet. He was also small like you know, boy.
But then, you know, to perform his līlā, he became really big and everyone saw. You know, but Krishna remained small. At that time he didn't manifest his universal form. He remained a small child.
There is also another incident which is cited to illustrate this or to show this when Mother Yaśodā was binding little child Krishna with the robe.
And everyone, including Mother Yaśodā, could see the inconceivable manifestation of his power. Because they just were tying ropes together, one after another after another, and
the ropes became very long, you know? Somebody said that they became as long as the distance between the Earth and Moon. I don't know whether it's like this or not. But there was a lot of ropes.
You know, Mother Yaśodā was sweating. And you know, Krishna was displaying this power. But while displaying this power, the most amazing thing is that at the same time,
Krishna was very much afraid of Mother Yaśodā. He's displaying this inconceivable power, you know, she cannot, you know, really tie him, and nobody can understand this, and Krishna is standing there and, he's like a little child, and he's really afraid, and he's trembling.
And he said, Mother, don't do this to me, please. So, and this is this is the sweetness. This inconceivable meeting of these two things, the inconceivable power and at the same time, a completely human-like nature.
You know, while Mother Yaśodā was trying to tie him basically she couldn't tie him because the universe is inside him. It's not enough to have ropes by the distance between the earth and moon to tie up the universe.
The universe is little bigger than this. So the universe is inside him. So she's trying to measure him by this robe, but how you can measure somebody who is a aprameya, who is immeasurable, he's unlimited.
You cannot measure him by all these ropes, no matter how many ropes are there. He's immeasurable. So this thing is there. So this universal form is one of the forms of Krishna.
She cannot tie this, but at the same time Krishna remains the same. His mood remains the same.
Displaying immeasurable power while remaining innocent
You know, you can imagine, just imagine yourself in this position.
Let's say you are pretending to be a human like you know normal human being and you know somebody is trying to play trick with you and then you manifest your magnificent power.
And this moment you will probably start laughing at them. When Duryodhana was trying to do the same trick with Krishna. Duryodhana was also trying to bind Krishna with the robes.
When Krishna came to Hastinapura, Duryodhana wanted to have the you know sequel remake of uh of the you know Krishna Bandhana Lila, Damodara Lila, thought about this so he wanted to tie up Krishna, you know.
He wanted to imprison him. And he tried. He really tried, you know, but when Krishna he became really big. And at this time Krishna started laughing. He was laughing, you know, it was not very funny when he was laughing.
It was really really fearsome, you know. You know, the Duryodhana started trembling, everyone was trembling, and only Dhritarashtra was, you know, crying from his seat. What's going on? What's going on? I don't know.
I don't understand. Dhritarashtra was blind. Everyone was just, you know, fainting. Because they saw what Krishna manifested. You know, everyone was fainting, you know, Krishna was laughing.
So when Mother Yaśodā was trying to bind Krishna, Krishna didn't start laughing like at that time. Little child Krishna didn't start laughing. Here I am, you're trying to bind my universal form. How foolish you are.
No, he remained little child and he just really couldn't understand what's going on, you know his eyes were going here and there and the tears were flowing from his eyes and uh nobody could understand and of course Yeshoda couldn't understand.
So one thing which is there is that Krishna no matter how much prowess and power he manifests in Vrindavan, he it doesn't change his mood. He has this permanent mood of being a small child or beloved child of Rajavasis.
And he just basically wants this. He doesn't want anything else. He every now and then, you know, very often he manifests this power. You know, while he manifested this power when he was showing this to Brahma.
When Brahma was there and you know he wanted to teach the lesson to Brahma. And he manifested so many forms of four handed forms of Krishna, of Narayan.
But at the same time he was totally bewildered and he was thinking for himself, you know, what's going on? Where is my friends? Where they are? He couldn't find his friends.
So, this is one very important thing which we have to always understand when we read these lilas. Krishna does not pretend. Sometimes we feel or we think that Krishna pretends to be the child.
No, he does not pretend. He is the child. That's his permanent mood. He remaining the Supreme Lord, unlimitedly powerful Supreme Lord,
at the same time, he is totally completely bewildered and totally completely surrendered to the will of his devotees.
Like Srila Ragunatas Gaswami in his Manach Shiksha, in the very last verse of Manah Shikshi in the 11th verse, where he explains to us what we should do, what we're supposed to do, he says a very interesting thing.
He says, Samam Shri Rutena, Smaravivasa Radhagiri Britho. He says that what we want to get, what ultimately, what is our prayana? What is our goal? Our goal is this Vrajay Sakshatseva Labhana.
We want to obtain this Sakshatseva, the direct service to the Lord who is this Lord Smaravi Vasha Radhaghiri Britur.
According to Shri Rupa Gaswami Samam Sri Rupena Smaravi Vasha Radhaghiri Britur Rajay Sakshatseva Lavanam Vidaya Tadganayu Jo.
He says that what we want we want to obtain Sakshatseva to this Lord in Vrindavan who has become totally helpless because of love? Smara vi vasha. Smara is the name of Cupid. Cute is the God of love.
Lord Krishna surrendering to pure devotion
And Śrīla Rūpa Gosvāmī, he explained this very beautifully. Listen, it's it's extremely important for us to understand. To whom we want to serve?
We want to serve to somebody who has become very weak, helpless, because of love. That's what happens with Krishna. Krishna, the psychological effect upon Krishna, when he meets somebody who has love, he becomes weak.
The unlimitedly powerful Supreme Lord becomes completely, totally surrendered to the love. We know this.
Again and again and again, this is manifested in Vṛndāvana, and Kṛṣṇa himself in the form of Nārāyaṇa says this to Durvāsā Muni.
He says, you know, sādhūnāṁ grasta-hṛdayo hi, says uh Durvāsā Muni came to him and Durvāsā Muni started saying, you know, please do something with this with this uh you know, Sudarśana Chakra and uh with this Ambarīṣa Mahārāja, and he says, I cannot.
Because sādhūnāṁ grasta-hṛdayāḥ, they have taken my heart. My heart does not belong to me. All these sadhus, because of their love, because of their qualities, they more or less grab my heart. And therefore, don't ask me.
My heart is not with me anymore. You know, if somebody comes to you and starts asking for something from you, then if your heart becomes a little you know weak or melted, then you will grant this wish.
So Nārāyaṇa says to Durvāsā Muni, I lent my heart. The heart is not with me. I cannot do anything. You know, I would, you know, if the heart was with me, I would probably consider your request.
But no, I I I cannot consider your request. Don't expect this from me. Because my heart is not with me, my heart is with my devotees. They took my heart away. And I am completely surrendered unto him, unto them.
Whatever they want from me, I will do. And only what they want from me I I will do. So this is the this is one thing oh I have to this is one thing which we have to understand.
Krishna's mood, childlike mood, totally completely unshakable. He is in this mood and he is not going to change this mood under no circumstances. He will always remain helpless, bewildered child in Vṛndāvana.
Sometimes he will manifest his Aishwarya, but this Aishwarya is just a little, you know, to make it little spicy to make the relationship more variegated and you know to make the sweetness even stronger, but ultimately the sweetness is there.
Deep loving affection of Vrajavasis for Krishna
And another, the most amazing feature which we also have to understand and which we'll see is that okay, we can understand that Krishna is like this. After all, he is the Supreme Lord. He can do whatever he likes.
And he comes, and if he chooses to come in this form, what can we do? But the most amazing thing, the most amazing thing about all these stories
and kathas of Vrindavan is that His devotees, no matter how much how many times they see the manifestations of Krishna's prowess and his complete power. They just they just cannot believe it.
They just they just brush it away. They say, no, no, no. This is just some, you know, it's it's they somehow or other they explain it out in different ways and they say no no no no this is this This is our Gopāla.
As much as this mood of love is established in the hearts of Krishna. Even more firmly, it is established in the hearts of His devotees. They don't want, they just don't want to know that He is the Supreme Lord.
You know, sometimes we know this story when you know after Govardhana Lila when Krishna for seven days was holding the whole mountain on the pinky of his left hand, you know.
By the end of the seventh day they started thinking something must be wrong here. Who is this child?
You know, because initially they were trying to help him with this, you know, with the sticks, you know, don't worry, we are helping you. But then even they became tired.
After all, for seven days and seven nights they were holding and holding and holding, Krishna standing there and smiling. You know, by the end of the seventh day they became a little thoughtful. He said, Who is he?
And they called everyone and they called Nanda Mahārāja and you know and they and Nanda and Sunanda and Upananda, all the brothers of Nanda Maharaj, and they were there and they were and they were saying you know you remember what Garga Muni told you and look what happened you know so many times he must be something really special and there is this place in Vrindavan which is called Nanda Baitak, the place where they had all these sabas assemblies for the Gopas.
And Nanda Mahārāja was listening and listening and listening and he said, Yes, yes, yes. Garga Muni said something. But please tell me, you know, how is he so special when he cannot control his senses?
What do you mean? I know my little child, you know, if I give him some laddus, he cannot stop eating these laddus. I have to tell him, stop it. It's not good for your health.
You know, and he started saying when you when there is a when there is a thunder and lightning in the sky you know my my little child he wakes up and he runs to me and he says pita pita pita what is this you know how so he's special?
He's not special. So the other amazing quality of the love of Vrajavasis is that they don't want to know that Krishna is God.
Because they know that if we know this, we will not be able to love Him the same way as we love Him now. And that's it, finished.
And therefore, you know, this powerful yoga-maya is helping them to remain completely bewildered about the real nature of Krishna. And they are totally completely convinced that Gopāla is our small child.
Like Arjuna, who is according to our understanding, he is in a lower category of devotee. And when Krishna manifested his universal form, Arjuna became totally afraid, and his love broke.
His sakhya-bhāva, his feelings of love towards Krishna, his friendly feelings of love towards Krishna.
And they became disturbed and he said, Oh Krishna, please forgive me how foolish I was. I was calling you Krishna O Yadava. Now I understand you are God.
And Krishna Krishna looked at him and said, what's wrong with your tooth?
So Krishna actually, when the devotees in other places, when they manifest this awe and reverence, Krishna becomes not happy. He is not happy at all.
It is explained in Śrīmad-Bhāgavatam that when he came to Devakī and Vāsudeva after killing Kamsa, and Devakī and Vāsudeva, they watched this amazing display of his power when the most powerful demon who was controlling the whole universe.
The demigods were afraid of Kamsa, so powerful he was. And this you know powerful demon was killed by this little small child.
And when when Gopāla came to Devakī and Vāsudeva, you know after doing this feat of after this heroic feat, he he just he probably wanted some you, know
some praises or something, and Devakī and Vāsudeva, they were totally, totally, completely awestruck. You know, when you come to somebody who is very great, you feel very inhibited.
You know if you come to a president of a country, you just you just you're there but you want to run away as soon as possible. You don't want to be near him because you feel very completely, you know, so
much prowess this man has, you know. I was once uh visiting one politician. It was actually Sonia Gandhi. Well,
I really felt, you know, she has a śakti, no doubt about this. She pfft was a very powerful presence. She had a very powerful presence. I I could feel it, you know, you can physically feel it.
But you know, when you feel this, you you you just don't feel anything else. You just want to run away, you feel uneasy in the presence of this.
So when when Krishna manifests this power, all the inhabitants of Vṛndāvana, they say, Oh, this is just this is this is just some tricks of some demigods or whatever it is.
You know, when Mother Yaśodā saw this universal form in the mouth of Krishna and her head started reeling, you know, and she thought, what is this? What is this māyā? What is the cause of this?
Some demigod is doing this, or who is doing this? You know, and then for a split second, for a fraction of a moment, her mood of vātsalya rasa changed. Just for a little fraction of a second.
And when this mood was somewhat little bit shaken because she was she became a little bewildered.
Then immediately Krishna, he, he just, you know, the ācārya said that some cat was nearby and cat started, you know, meow meow
and Krishna became very afraid and you know, and he hid himself away on the, you know, the sari of Mother Yaśodā: Mama, who is this cat? And Mother Yaśodā, you know, vātsalya rasa came to her again and she said, Oh, okay, forget about it.
She immediately forgot about it. She was not impressed at all. So this whole exchanges of love between Krishna and his devotees are so sweet because of this. Devotees, they just love Krishna.
And even if they know that He is God, and they know, they do know, deep down in their hearts they all know. But what they say, oh, I'm very fortunate.
God God has become my son, and he belongs to me, and I will teach him a lesson. So they know he's God. It's not that they don't know, they know, they do know.
Pure devotion of gopis offering foot dust
But at the same time, they do not want to know, they do not want to be aware of this because they know that ultimately the most important thing for us is to love Him.
So when the famous story happened, I will finish right now. When the famous story happened, when Krishna wanted to show to Nārada Muni, who are the greatest devotees, he told Nārada Muni I have a headache.
Terrible headache, please. And Nāradamuni was running around and was trying to help him. And Krishna said, Please bring me some dust from the feet of the devotees.
And Nāradamuni he ran out of the palace and he started crying. Krishna has headache. Give me some dust from your lotus feet. And everyone was running away from him.
And everyone was saying, you must be crazy, we will not give our dust from our feet to Krishna, we will go to hell.
And then Nāradamuni came back to Krishna and he said, my dear sir, they don't want to give dust from their feet. They're afraid of going to hell. Krishna said, what can I do? I have this terrible headache.
Please go to Vṛndāvana, try there. After all you can fly fast, so do it. I need I need some medicine. Give me some dust.
And Nārada Muni came and he said, Krishna has some headache and you know all the Gopis ran towards him. In Dvārakā, everyone was running away because they didn't want them.
The Gopis were, you know, scraping their feet and saying, please take dust from my feet. Take, take, take.
And Nāradamuni said, Don't you know that you will go to hell? And they said, Yes, of course we know. Of course we know, because He's God.
Hundred percent we will go to hell for unlimited number of birth times. For eons we will be in hell. But what is this hell if Krishna has a headache? What is this hell for us? This is the hell for us.
You told us that Krishna has a headache. This is the hell for us. It's worse than any other hell. And to relieve him from this suffering, we are ready to go to hell. No problem for us. So the point is again the same.
So the point is again the same, you know, preachers based in Vṛndāvana they know Krishna is God. But at the same time they don't know. Why? Because their love is too strong.
And they do not want to have anything else. They only want to have this love. And for the sake of this love, they don't mind to go to hell.
Because for them, there is no suffering greater than not to have this love. And there is no pleasure greater than to have this love. And this is what is called ahaituki apatihata. Why their love is apratihata?
Because for them, in their understanding, there is no suffering greater than not to have this love. And for the sake of this love, they are ready to give up everything else. And this very love, this very mood, is our goal.
And when this mood will be permanently established in our heart, This stage is called bhāva.
When this sthāyi-bhāva comes to our heart which defines our own existence, our sthāyi-bhāva in relationship with Krishna which defines our existence, when it comes to our heart, then only we can say that we achieve the goal of our practice.
And everything else which we do, we ultimately do to achieve this goal. So that this sthāyi, this permanent mood, unshakable, unbroken mood of permanent love would be firmly established in our heart.
For that we chant Hare Kṛṣṇa, Hare Kṛṣṇa. Hare Kṛṣṇa, Kṛṣṇa, Kṛṣṇa, Hare Hare, Hare Rāma, Hare Rāma For that we read Śrīmad-Bhāgavatam. Thank you very much. Śrīla Prabhupāda ki. Ya. So it's not the widowszony malarczy!