Hare Krsna,

It is good to review the basics sometimes – Avaroha-pantha and Aroha-pantha.

Modern science has very limited understanding of the first two of the five subjects of Bhagavad-Gita (Isvara and Jiva) and even more limited and imperfect understanding of the last three subjects (Prakrti, Kala and Karma). This is because the very process of acquiring knowledge that is follows is defective. It is called the ascending or inductive process (aroha-pantha). The inductive or ascending process means to not accept any authority and to try to find our truth by one’s own endeavor and speculation. A popular example is if someone wants to find out who his father is, and if he tries to do it by research and experimentation, by surveying the male population, that is inductive process. Another example is when told that ‘Man is mortal’, if someone wants to research and verify this statement, that is again, the inductive process.

As opposed to the inductive or ascending process is the deductive or descending process (avaroha-pantha). This means to accept a bonafide authority and learn the truth by inquiring from that authority. To go back to the earlier example of who one’s father is, the simple way is to ask one’s mother. The power of her authority in terms of reliability of information is greater than all sources of evidence. This is the deductive process. Similarly when told that ‘man is mortal’, we accept it. We do not experiment unnecessarily. The inductive process is always fraught with uncertainty and inaccuracy. Scriptures like the Bhagavad-Gita are the perfect authority from which we can acquire perfect knowledge, because they are the word of God. This is the simple and straightforward method to obtain true knowledge.

The Vedas say that there are basically three kinds of ‘proof’. The Sanskrit word for ‘proof’ or ‘evidence’ is ‘pramana’. The three kinds of Pramana are: pratyaksa Pramana (knowledge obtained by direct perception through our senses), anumana Pramana (knowledge arrived by making hypothesis or inference), and sabda Pramana (knowledge or evidence obtained by hearing from a bonafide authority). Among these three kinds of evidence or sources of knowledge, “Sadba Pramana” is the best because it is authorized, reliable, free from defects and capable of revealing the Absolute Truth.

“Therefore one must accept the paramparā system. And the best paramparā is that which extends from Kṛṣṇa (evaṁ paramparā-prāptam). What Kṛṣṇa says, we should accept (imaṁ rājarṣayo viduḥ). This is called the avaroha-panthā.”

“Brahmā, however, adopted the āroha-panthā. He wanted to understand Kṛṣṇa’s mystic power by his own limited, conceivable power, and therefore he himself was mystified. Everyone wants to take pleasure in his own knowledge, thinking, “I know something.” But in the presence of Kṛṣṇa this conception cannot stand, for one cannot bring Kṛṣṇa within the limitations of prakṛti. One must submit. There is no alternative. Na tāṁs tarkeṇa yojayet. This submission marks the difference between Kṛṣṇa-ites and Māyāvādīs.” (SB 10.13.57 Purport)

Another important point from Srila Prabhupada’s purport is about the pitfalls of arguing. He says that if one argues, for him the knowledge is lost. Recently I was studying Sri Caitanya Caritamrta, Madhya lila, Chapter 8 – Talks Between Śrī Caitanya Mahāprabhu and Rāmānanda Rāya. At the end of this beautiful (but highly esoteric) chapter, the author Krsnadas Kaviraj Goswami writes in Phala-sruti:

“The author requests every reader to hear these talks with faith and without argument. By studying them in this way, one will be able to understand the confidential truth of Śrī Caitanya Mahāprabhu. This part of Śrī Caitanya Mahāprabhu’s pastimes is most confidential. One can derive benefit quickly only by faith; otherwise, by arguing one will always remain far away.”  (CC Madhya 8.308-309)

Here also it is recommended that we accept transcendental knowledge without argument. We can make inquiries and express our doubts sincerely and with faith. But unnecessary arguments, instead of revealing, hide the true knowledge.

All glories to Srila Prabhupada!

Hare Krsna,

SB 10.13.54: The viṣṇu-mūrtis all had eternal, unlimited forms, full of knowledge and bliss and existing beyond the influence of time. Their great glory was not even to be touched by the jñānīs engaged in studying the Upaniṣads.

I was wondering why the cowherd boys appeared as Visnu-murti forms to Lord Brahma. We know they are expansions of Krsna. Krsna expanded as the cowherd boys and calves. Why did Krsna manifest them as four-handed Visnu form and not self-same two-handed form of Krsna? What is the lesson that Ktsna is trying to teach us through this manifestation? I had to read Srila Prabhupada’s purport again and again to understand the deeper meaning. I even had to go back to the previous texts and purport to find the answer.

I think I found the answer in text 19.

SB 10.13.19: By His Vāsudeva feature, Kṛṣṇa simultaneously expanded Himself into the exact number of missing cowherd boys and calves, with their exact bodily features, their particular types of hands, legs and other limbs, their sticks, bugles and flutes, their lunch bags, their particular types of dress and ornaments placed in various ways, their names, ages and forms, and their special activities and characteristics. By expanding Himself in this way, beautiful Kṛṣṇa proved the statement samagra-jagad viṣṇumayam: “Lord Viṣṇu is all-pervading.”

There lies the answer. By expanding Himself in this way, beautiful Kṛṣṇa proved the statement samagra-jagad viṣṇumayam: “Lord Viṣṇu is all-pervading.”

Now the purport and the acarya commentaries on verse 54 makes sense.

Brahma Samhita 5.33 says:

advaitam acyutam anādim ananta-rūpam

ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca

Krsna is advaitam – without a second; acyutam – He does not fall down from His original form as Kṛṣṇa; anādim – without a beginning; ananta-rūpam – He possesses unlimited forms; ādyaṁ – He is the beginning; purāṇa-puruṣaṁ ­- the most ancient person; nava-yauvanaṁ – a blooming youth.

“This is the Supreme Personality of Godhead. Sarvaṁ viṣṇumayaṁ jagat. Sarvaṁ khalv idaṁ brahma. Kṛṣṇa thus proved that He is everything, that He can become everything, but that still He is personally different from everything (mat-sthāni sarva-bhūtāni na cāhaṁ teṣv avasthitaḥ). This is Kṛṣṇa, who is understood by acintya-bhedābheda-tattva philosophy. Pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate: Kṛṣṇa is always complete, and although He can create millions of universes, all of them full in all opulences, He remains as opulent as ever, without any change (advaitam).” (SB 10.13.19 Purport)

Since all the forms emanated from Krsna (who is full of eternity, knowledge and bliss), Lord Brahma realized that the Visnu-murtis are also the reservoir of all truth, knowledge and bliss. Brahmā realized that all the different forms of cows, boys and calves transformed into Viṣṇu forms were not transformed by mysticism of the type that a yogī or demigod can display by specific powers invested in him. The cows, calves and boys transformed into viṣṇu-mūrtis, or Viṣṇu forms, were not displays of viṣṇu-māyā, or Viṣṇu energy, but were Viṣṇu Himself.

In this way, Krsna proves that He is all-pervading. By this incident, Lord Brahmā was able to see how Kṛṣṇa maintains the entire universe in different ways. He manifests everything that everything is visible.

SB 10.13.55: Thus Lord Brahmā saw the Supreme Brahman, by whose energy this entire universe, with its moving and nonmoving living beings, is manifested. He also saw at the same time all the calves and boys as the Lord’s expansions.

The most important take-away for me is that none of these (Krsna’s forms, etc.) can be understood my mere śāstra jnāna – knowledge in the Vedas. vedeṣu durlabham adurlabham ātma-bhaktau.

“The Supreme Lord is not obtained by expert explanations, by vast intelligence, or even by much hearing. He is obtained only by one whom He Himself chooses. To such a person, He manifests His own form.” (Muṇḍaka Upaniṣad 3.2.3)

Interesting it says that the Lord is not even obtained by ‘much hearing.’ Wow! Hard to believe when hearing and chanting are the main limbs of bhakti!

The Supreme Lord can be understood only by one who is favored or shown mercy by the Lord can understand Him. He can be understood only by devotional service.

“The seriously inquisitive student or sage, well equipped with knowledge and detachment, realizes that Absolute Truth by rendering devotional service in terms of what he has heard from the Vedānta-śruti.” (Bhāg. 1.2.12)

Not by mere hearing. But hearing equipped with bhakti (devotional service).

Through the mercy of Srila Prabhupada, we are able to understand, to some extent, the Supreme Lord and everything related to Him. I love how Srila Prabhupada closes his purport on Text 54 with this advice and assurance:

“We should discuss Śrīmad-Bhāgavatam daily as much as possible, and then everything will be clarified, for Bhāgavatam is the essence of all Vedic literature (nigama-kalpa-taror galitaṁ phalam). It was written by Vyāsadeva (mahā-muni-kṛte) when he was self-realized. Thus the more we read Śrīmad-Bhāgavatam, the more its knowledge becomes clear. Each and every verse is transcendental.”

All glories to Srila Prabhupada!

Hare Krsna,

SB 10.13.40-43: When Lord Brahmā returned after a moment of time had passed (according to his own measurement), he saw that although by human measurement a complete year had passed, Lord Kṛṣṇa, after all that time, was engaged just as before in playing with the boys and calves, who were His expansions.

Lord Brahmā thought: Whatever boys and calves there were in Gokula, I have kept them sleeping on the bed of my mystic potency, and to this very day they have not yet risen again.

A similar number of boys and calves have been playing with Kṛṣṇa for one whole year, yet they are different from the ones illusioned by my mystic potency. Who are they? Where did they come from?

Thus Lord Brahmā, thinking and thinking for a long time, tried to distinguish between those two sets of boys, who were each separately existing. He tried to understand who was real and who was not real, but he couldn’t understand at all.

*****

Lord Brahma’s confusion to find another set of boys and calves is bewildering but understandable. As a condition soul, we, including Brahma, are all subjected to four defects – making mistakes, being illusioned, having a tendency to cheat others, and having imperfect senses.

First of all, Brahma made the mistake of messing with Krsna and stealing His cowherd friends and calves. Secondly, he became illusioned after seeing the same set of boys and calves that he stole playing with Krsna – as if nothing had happened. Thirdly, he was trying to bewilder Krsna with his limited mystic power by his imperfect senses (I am taking the liberty to say that Brahma’s senses are imperfect even though he is an exalted personality).

“Brahmā wanted to bewilder Kṛṣṇa, who bewilders the entire universe. The whole universe is under Kṛṣṇa’s mystic power (mama māyā duratyayā), but Brahmā wanted to mystify Him. The result was that Brahmā himself was mystified, just as one who wants to kill another may himself be killed. In other words, Brahmā was defeated by his own attempt.” (SB 10.13.44 Purport)

Keeping aside for a moment that this is also a divine plan of Krsna, we find it astonishing that Brahma could even think about trying to bewilder Krsna. Every pastime has a deeper lesson and a key takeaway for us. Srila Prabhupada unravels that lesson for us by saying that Brahma’s act is non-different than the act of the scientists and philosophers who want to overcome the mystic power of Krsna. For example, scientists claim to be able to create life from matter. Srila Prabhupada fought against that idea by reiterating that life comes from life, not from matter. The more scientists and philosophers try to challenge Krsna or the concept of Godhead, the more they are implicated in suffering.

Nowadays a rather peculiar theory is going around in the country. The theory of Flying Sphagetti Monster or Pastafarianism. It is a parodic new religious movement that promotes a light-hearted view of religion. It originated in opposition to the teaching of intelligent design in public schools in the United States. According to adherents, Pastafarianism (a portmanteau of pasta and Rastafarianism) is a “real, legitimate religion, as much as any other”. It has received some limited recognition as such. It originated in protest of the Kansas State Board of Education decision to permit teaching intelligent design as an alternative to evolution in state school science classes. (Source: Wikipedia)

Where are we heading with the modern education system with all these nonsense theories? I am quoting this example to highlight how so-called scientists and philosophers repeatedly come up with absurd theories to challenge the existence of God and His teachings. Flying Sphagetti Monster is one such ridiculous idea.

Being an empowered personality and acarya, Srila Prabhupada is tri-kala-jna: one who could see past, present and future. He could see the future and knew what was coming. Therefore he strongly admonishes us to stop trying to challenge Krsna.

“The lesson here is that we should not try to overcome Kṛṣṇa. Rather, instead of endeavoring to surpass Him, we should surrender to Him (sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja).” (SB 10.13.44 Purport)

Rather than paraphrasing, it is better I quote what Srila Prabhupada explains:

“Instead of defeating Kṛṣṇa, Brahmā himself was defeated, for he could not understand what Kṛṣṇa was doing. Since Brahmā, the chief person within this universe, was so bewildered, what is to be said of so-called scientists and philosophers? Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja. We should give up all our tiny efforts to defy the arrangement of Kṛṣṇa. Instead, whatever arrangements He proposes, we should accept. This is always better, for this will make us happy. The more we try to defeat the arrangement of Kṛṣṇa, the more we become implicated in Kṛṣṇa’s māyā (daivī hy eṣā guṇa-mayī mama māyā duratyayā). But one who has reached the point of surrendering to the instructions of Kṛṣṇa (mām eva ye prapadyante) is liberated, free from kṛṣṇa-māyā (māyām etāṁ taranti te). The power of Kṛṣṇa is just like a government that cannot be overcome. First of all there are laws, and then there is police power, and beyond that is military power. Therefore, what is the use of trying to overcome the power of the government? Similarly, what is the use of trying to challenge Kṛṣṇa?” (SB 10.13.44 Purport)

Srila Prabhupada tries to say, “it is impossible to beat the system and win against it.” He says the power of Krsna is just like a government that cannot be overcome. Therefore, what is the use of trying to overcome the power of the government? There is a popular saying in the casino world, “The house always wins.” No matter what game you choose to play, the odds of the casino winning your money are greater than the odds of you winning the casino’s money. That’s because all casino games are designed to provide the house with a built-in edge, diminishing the chances and sizes of potential payouts. Similarly, the government machinery is cunningly designed to fool us at every step. Try beating the IRS, the Social Security System, the healthcare provider-insurance company nexus the immigration system (familiar to people like us who need a visa to stay in this country), the gun lobby, and so on. The system is designed for the rich and powerful. Lower and middle class are pawns to be crushed in between. Similarly, it is pointless to try to mess around with Krsna and His supremely intelligent design of the creation.

The simple way out is to simply surrender to Krsna acknowledging that He is the most powerful, supreme controller and also supremely merciful and loving.

 “As the darkness of snow on a dark night and the light of a glowworm in the light of day have no value, the mystic power of an inferior person who tries to use it against a person of great power is unable to accomplish anything; instead, the power of that inferior person is diminished.” (SB 10.13.45)

“Similarly, Brahmā became insignificant in the presence of Kṛṣṇa’s mystic power. Kṛṣṇa’s māyā was not diminished in value, but Brahmā’s māyā was condemned. Therefore, one should not try to exhibit one’s insignificant opulence before a greater power.” (SB 10.13.45 Purport)

Therefore, it is wise to surrender to Krsna unconditionally and lovingly. This is the most sensible thing to do in life.

All glories to Srila Prabhupada!

Hare Krsna,

It took me a significant amount of research to determine the type of expansion of Krsna when he expanded as the cowherd boys and calves. I still do not have a conclusive answer.

It is generally understood that Krsna has three main forms – svayam-rupa, tad-ekatma -rupa and avesa-rupa. It is in these three features that He manifests Himself in His transcendental form. The feature of svayam-rūpa is the form by which Kṛṣṇa can be understood by one who may not understand His other features. In other words, the form by which Kṛṣṇa is directly understood is called svayam-rūpa, or His personal form. The tadekātma-rūpa is that form which most resembles the svayam-rūpa, but there are some differences in the bodily features. The tadekātma-rūpa is divided into two manifestations-the personal expansion (svāṁśa) and the pastime expansion (vilāsa). As far as the āveśa-rūpa is concerned, when Kṛṣṇa empowers some suitable living entity to represent Him, that living entity is called āveśa-rūpa, or śaktyāveśa-avatāra.

The personal form of Kṛṣṇa can be divided into two: svayam-rūpa and svayam-prakāśa. As far as His svayam-rūpa (or pastime form) is concerned, it is in that form that He remains always in Vṛndāvana with the inhabitants of Vṛndāvana. This personal form (svayam-rūpa) can be further divided into the prābhava and vaibhava forms.

My analysis indicates that Krsna’s expansion as cowherd boys and calves is tad-ekatma-rupa form – same expansion of His svayam-rupa form but there are some differences in the bodily features as can be seen by the form of calves and cowherd boys. I could be wrong! I hope our teachers can correct if I am wrong!

Anyway, the point to understand clearly is that there are unlimited expansions of the forms of Kṛṣṇa, but even when they are divided or expanded without limit, they are still one and the same. There is no difference between one form and another. That is the absolute nature of the Supreme Personality of Godhead.

As it is stated in the Bhagavad-gītā, Kṛṣṇa’s expansion is situated in everyone’s heart as the Supersoul. But in this case, instead of expanding Himself as the Supersoul, He expanded Himself as a portion of calves and cowherd boys for one continuous year.

BG 10.20: I am the Supersoul, O Arjuna, seated in the hearts of all living entities. I am the beginning, the middle and the end of all beings.

As far as we living entities are concerned, we are Krsna’s eternal fragmental parts.

BG 15.7: The living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.

The living entities belong to the superior nature (or energy) of the Supreme Lord. The inferior energy is matter manifested in different elements, namely earth, water, fire, air, ether, mind, intelligence and false ego. Both forms of material nature, namely gross (earth, etc.) and subtle (mind, etc.), are products of the inferior energy. The living entities, who are exploiting these inferior energies for different purposes, are the superior energy of the Supreme Lord, and it is due to this energy that the entire material world functions.

BG 17.4-5: “Earth, water, fire, air, ether, mind, intelligence and false ego — all together these eight comprise My separated material energies. But besides this inferior nature, O mighty-armed Arjuna, there is a superior energy of Mine, which consists of all living entities who are struggling with material nature and are sustaining the universe.”

We are qualitatively the same but quantitatively different from the Supreme Lord. Our constitutional position is servitorship whereas the Lord is always served. Devotional service unto Him is our constitutional position. Only by devotional service can Krsna be understood (bhaktya-mam abhijanati).

The other reflection I had on this lesson is why were the parents and their cows spontaneously attracted to their children (manifested as Krsna’s expansion as cowherd boys and calves). This was bewildering even to Lord Balarama.

SB 10.13.35: Because of an increase of affection, the cows had constant attachment even to those calves that were grown up and had stopped sucking milk from their mothers. When Baladeva saw this attachment, He was unable to understand the reason for it, and thus He began to consider as follows.

Srila Prabhupada explains this phenomenon beautifully in one of his lectures:

“This can be understood in another way: Just like every one of us we love our body. Or I love your body. But what is the reason? The reason is because the spirit soul is there. Nobody loves a body, either his own body or other’s body, when it is dead. Therefore the conclusion is that each, every one of us, we love our body because I, the spirit soul, is there. Therefore the conclusion is that I love myself, or yourself, the spirit soul. Then the next question will be “Then why one should love the spirit soul?” The spirit soul is loved because it is part and parcel of Kṛṣṇa. Therefore ultimate goal is Kṛṣṇa. We do not know that. Therefore we sometimes love the body or sometimes love the mind or sometimes love the soul or in this way, but the ultimate aim is to love Kṛṣṇa. That is our natural instinct.” (Lecture on BG 4.11 — Geneva, June 1, 1974)

SB 10.13.25: Previously, from the very beginning, the gopīs had motherly affection for Kṛṣṇa. Indeed, their affection for Kṛṣṇa exceeded even their affection for their own sons. In displaying their affection, they had thus distinguished between Kṛṣṇa and their sons, but now that distinction disappeared.

It is interesting to know that Prema is not dependent on Him. Rather He is dependent on prema and controlled by prema.

“Such uncontrollable prema was in the hearts of the mothers towards Kṛṣṇa in the form of their sons. Thus Kṛṣṇa in the form of their sons forgot His powers as God. Since He assumed the role of their sons, He remained dependent on them, like a commander next to the king. One should not say that such dependence on love is a fault; rather it is Kṛṣṇa’s ornament. As the living entity’s dependence on maya is the cause of his sorrow, so Kṛṣṇa’s dependence on prema is the cause of ever-increasing bliss. This is the realization of the great devotees.” (Visvanatha Cakravarti Thakura commentary on SB 10.13.25)

I am yet to fully understand this aspect of Prema. It seems complicated for my tiny material brain to grasp.

All glories to Srila Prabhupada!

Hare Krsna,

Meditation on this pastime brought me to think about the past and present condition of the jivas (conditioned living entities) who are struggling in this material world. At several places of this lesson where the calves wandered too far and the cowherd boys stolen, I was drawing parallel to the fate of the jivas.

For example:

SB 10.13.12: O Mahārāja Parīkṣit, while the cowherd boys, who knew nothing within the core of their hearts but Kṛṣṇa, were thus engaged in eating their lunch in the forest, the calves went far away, deep into the forest, being allured by green grass.

Like the calves, we, jivas, have also gone far away from Krsna (and His abode) being allured by the green grass of the material world.

SB 10.13.13-14: When Kṛṣṇa saw that His friends the cowherd boys were frightened, He, the fierce controller even of fear itself, said, just to mitigate their fear, “My dear friends, do not stop eating. I shall bring your calves back to this spot by personally going after them Myself. Let Me go and search for the calves.”

I am sure Krsna always contemplates, “How shall I bring these lost jivas back to the spiritual world – their eternal home? How will they turn towards Me?”

Kṛṣṇa assured His friends, “Don’t be afraid. I am going personally to search for your calves.” This was Kṛṣṇa’s causeless mercy. (SB 10.13.14 Purport)

To reclaim the lost jivas, sometimes Krsna personally appears or sends His bonafide agents. Krsna appeared as Lord Sri Caitanya Mahaprabhu who gave us the Holy Name by chanting which we can gradually realize our eternal spiritual identity (that we are the eternal servants of the Lord) and revive our original Krsna consciousness.

This can be understood from the later statement: kṛṣṇa maya hatatmanam, “the cowherd boys were bewildered by Kṛṣṇa’s maya…Thus when Brahma desired to steal the boys and calves, yogamaya hid the real boys and calves and mahamaya instantly produced exact replicas for Brahma to steal.” (Srila Visvanath Chakravarty Thakura’s commentary on SB 10.12.15)

Were we also bewildered and kidnapped by Krsna’s other maya – Mahamaya? Or was it misuse of our freewill that we left Krsna and opted to serve maya?

Now that we are stuck in this material world suffering the repeated cycle of birth, death, old age and disease and the three-fold material miseries, we have naturally become extremely fearful of material existence. In such a situation, does everything look hopeless and bleak? Is there any way out of this material entanglement?

The simple answer is THERE IS ALWAYS HOPE. Srila Prabhupada reassures us repeatedly (in this lesson and in his other writings and lectures) that in the presence of Kṛṣṇa’s friendship, a devotee cannot have any fear. Krsna is the supreme controller and is also feared by fear personified. Our fear arises because of our forgetfulness of Krsna. But if we always remember our supreme father and eternal friend Krsna, this material world appears less dangerous. Therefore, I find Srila Prabhupada’s instruction very comforting, “Everyone, therefore, should take shelter of the Supreme Person, who is the source of fearlessness, and thus be secure.” (SB 10.13.13 Purport)

While we are taking a step closer to fully taking shelter of Krsna’s lotus feet each day, we must be aware that we should not try to become another Brahma – trying to test Krsna’s supremacy, control and energy. As much as we should respect Krsna’s controllership, we must also respect Krsna various energies – mainly Mahamaya who always somehow manages to bewilder us and keep us entangled in this material world. Brahma thought he managed to fool Krsna by stealing His cowherd friends. Little did he realize that he instead had been fooled by Krsna’s maya. Perfect example of a hunter becoming the hunted. Since even Brahma could not fully understand Krsna, we, who are so infinitesimal even compared to Brahma, should not try to pull that stunt. As they say, don’t try this at home. We must all take lessons from Krsna and His devotees. Therein lies our security, safety and true identity.

All glories to Srila Prabhupada!

Hare Krsna,

SB 10.12.40-42:

Śrī Sūta Gosvāmī said: O learned saints, the childhood pastimes of Śrī Kṛṣṇa are very wonderful. Mahārāja Parīkṣit, after hearing about those pastimes of Kṛṣṇa, who had saved him in the womb of his mother, became steady in his mind and again inquired from Śukadeva Gosvāmī to hear about those pious activities.

Mahārāja Parīkṣit inquired: O great sage, how could things done in the past have been described as being done at the present? Lord Śrī Kṛṣṇa performed this pastime of killing Aghāsura during His kaumāra age. How then, during His paugaṇḍa age, could the boys have described this incident as having happened recently?

O greatest yogī, my spiritual master, kindly describe why this happened. I am very much curious to know about it. I think that it was nothing but another illusion due to Kṛṣṇa.

O my lord, my spiritual master, although we are the lowest of kṣatriyas, we are glorified and benefited because we have the opportunity of always hearing from you the nectar of the pious activities of the Supreme Personality of Godhead.

Sūta Gosvāmī said: O Śaunaka, greatest of saints and devotees, when Mahārāja Parīkṣit inquired from Śukadeva Gosvāmī in this way, Śukadeva Gosvāmī, immediately remembering subject matters about Kṛṣṇa within the core of his heart, externally lost contact with the actions of his senses. Thereafter, with great difficulty, he revived his external sensory perception and began to speak to Mahārāja Parīkṣit about kṛṣṇa-kathā.

Suta Goswami’s beautiful narration of the conversation between Pariksit Maharaja and Sukadeva Goswami resembles the expert narration of theatrical play of actors on a stage. An expert narrator like Suta Goswami provides vivid descriptions and sensory details of Krsna’s pastimes that help the audience visualize scenes and immerse themselves in the story. Not only that, but he is also able to capture, understand and convey the emotions and motivations of the characters (Pariksit Maharaja and Sukadeva Goswami), creating a deeper connection with the pastime.

Suta Goswami’s narration is imbued with a profound sense of reverence and curiosity, reflective of the sacred and wondrous nature of the pastimes being recounted. He exudes a tone of respectful admiration as he addresses the learned saints, highlighting the extraordinary and enchanting childhood pastimes of Śrī Kṛṣṇa. The mood is one of awe and devotion, emphasizing the divine and miraculous qualities of Kṛṣṇa’s pastimes.

Mahārāja Parīkṣit’s inquiries to Śukadeva Gosvāmī are filled with sincere curiosity and a deep desire for understanding. His respectful address, “O great sage,” and his expression of curiosity about the temporal discrepancies in Kṛṣṇa’s pastimes reveal his earnest quest for spiritual knowledge. Parīkṣit’s mood is one of humble reverence towards his spiritual master, combined with a thirst for the divine nectar of Kṛṣṇa’s pastimes.

Śukadeva Gosvāmī’s reaction to Parīkṣit’s inquiries is profoundly mystical. As he contemplates Kṛṣṇa within the core of his heart, he momentarily loses contact with his external senses, indicating his deep absorption in the divine. This momentary lapse into a state of transcendental meditation highlights the powerful effect of Kṛṣṇa’s pastimes on a realized soul. The effort he makes to revive his external sensory perception and resume the narration underscores his dedication to sharing the divine stories with Mahārāja Parīkṣit.

The overall mood of the narration is one of sacred devotion and spiritual absorption. The narrators, Sūta Gosvāmī and Śukadeva Gosvāmī, convey the divine and miraculous nature of Kṛṣṇa’s pastimes with a tone of deep reverence and spiritual intensity, while Mahārāja Parīkṣit’s inquiries reflect his humble devotion and eager curiosity to learn more about the Supreme Personality of Godhead.

Not to overlook another narrator of this beautiful conversation. Our beloved Srila Prabhupada. He speaks with a tone that conveys the sacredness and confidentiality of the Supreme Personality of Godhead’s activities. His words underscore the exceptional fortune required to hear such divine pastimes, highlighting the spiritual privilege of those who can access this knowledge. Sūta Gosvāmī’s description of Mahārāja Parīkṣit’s self-reflection reveals a layer of humility and penitence. Mahārāja Parīkṣit, despite possessing the noble qualities of a kṣatriya, sees himself as the lowest among them due to his past misdeed. Srila Prabhupada emphasizes Parīkṣit’s humility and remorse, particularly in his interaction with the brāhmaṇas, which adds depth to his character as a devoted disciple. The mood is thus a blend of respect for the divine, acknowledgment of human fallibility, and the earnest pursuit of spiritual enlightenment through humility and devotion.

I must say that I feel extremely fortunate to be able to hear these divine pastimes of Krsna coming through the medium of our parampara – starting with Sri Narada Muni advising Srila Vyasadeva to broadcast the sublime and spotless glories of the Personality of Godhead, through Sukadeva Goswami, Pariksit Maharaja, and Suta Goswami, through Srila Bhaktisiddhanta Saraswati Thakura instructing his disciple Srila Prabhupada to publish the books in English for the western world, through Srila Prabhupada’s realization through his purports, and finally through our dear teachers who are conducting this wonderful course. Not to forget my dear classmates who are receiving this transcendental knowledge with equal attention, devotion, and relish as the sages of Naimisaranya. Perfect sadhu sanga!!

All glories to Srila Prabhupada!

Hare Krsna,

“Apparently the serpent named Aghāsura, because of having received association with Kṛṣṇa, attained mukti by entering Kṛṣṇa’s body. Entering the body of Kṛṣṇa is called sāyujya-mukti, but later verses prove that Aghāsura, like Dantavakra and others, received sārūpya-mukti. This has been broadly described by Śrīla Viśvanātha CakravartīṬhākura with references from the Vaiṣṇava-toṣaṇī of Śrīla Jīva Gosvāmī. Aghāsura attained sārūpya-mukti, being promoted to the Vaikuṇṭha planets to live with the same four-armed bodily features as Viṣṇu.” (SB 10.12.33 Purport)

This is a unique case of a demon attaining sārūpya-mukti. Usually demons in Krsna lila attain sāyujya-mukti by merging into the effulgence of the Supreme Lord. Aghāsura’s liberation is unique because he first obtained sāyujya-mukti and then sārūpya-mukti.

The question is why Aghāsura’s attained sarupya-mukti even though he was a demon and tried to kill Krsna and His cowherd friends. There are various reasons according to the scriptures.

As we have seen with the pastime of Nalakuvera and Manigriva, a saint’s (like Narada Muni) curse could become a blessing and blessing a curse. Similarly it is mentioned in Garga Samhita 2.6.15: “By Aṣṭavakra’s curse Aghāsura became a snake, and by Aṣṭavakra’s blessing Aghāsura attained a liberation even the demigods cannot attain.” Here is an indication why Aghāsura attained sarupya-mukti.

Another reason: Sukhadev Goswami explains that Aghasura didn’t get impersonal liberation. He got personal liberation, to actually go to the spiritual world to have a loving relationship with the Lord. Why did he get that? And our Acharyas explain, because somehow or other those little gopas were so happy going in his mouth. And he appreciated their happiness for a moment, and because there was that slight little attachment to these cowherd boys, he was given this liberation in Vaikuntha, the spiritual world. To become attached to devotees, to become attached to giving pleasure by serving devotees is the path by which Krsna reveals Himself to us.

Aghasura’s purpose was to kill Krsna. Krsna liberated him for at least two reasons: Aghasura thought of Krsna with devotion for a moment, and Krsna and His associates enjoyed sporting within Aghasura’s mouth.

Srila Visvanatha Cakravarti Thakura writes in his commentary on verse 39: Krsna’s awarding liberation to His enemies is a remarkable quality in His completeness. Kåñëa reciprocates according to the mood of the person approaching Him. From the statement that Aghäsura’s body became the playground for the boys for many days, it should be understood that the demon’s unfavorable attitude had been transformed into a favorable attitude. Aghäsura had attained särüpya-mukti in Vaikuntha, but he did not attain a form in Våndävana because of his lack of vraja-bhakti.

Incidents like this show that Krsna sometimes grants salvation to someone who thinks of Him only once or even by force. How much more fortunate must be those who always lovingly think of the Lord within their hearts, and especially those who chant His Holy Name regularly, sincerely, and lovingly.

This is the special quality of Krsna. Kåñëa’s awarding liberation to His enemies is a remarkable quality in His completeness. Krsna reciprocates according to the mood of the person approaching Him.

All glories to Srila Prabhupada!

Hare Krsna,

Reading the daily play pastimes of Krsna, Balarama and the cowherd boys gave me goosebumps.

“Then all the boys began to sport in the forest in a greatly playful spirit” particularly caught my attention. The description of their childhood play in verse 7-11 is extremely pleasing to read and hear repeatedly. Their pastimes are teaching us that recreation and play are an important part of our life – something that we have forgotten.

Krsna, Balarama and the cowherd boys were so attuned with Mother Nature. They did not need any artificial toys to seek pleasure. They used flutes, bugles in their daily play. The imitated the buzzing of the bumblebees and the voice of the cuckoo. Some boys imitated flying birds by running after the birds’ shadows on the ground, some imitated the beautiful movements and attractive postures of the swans, some sat down with the ducks, sitting silently, and others imitated the dancing of the peacocks. Some boys attracted young monkeys in the trees, some jumped into the trees, imitating the monkeys, some made faces as the monkeys were accustomed to do, and others jumped from one branch to another. Some boys went to the waterfalls and crossed over the river, jumping with the frogs, and when they saw their own reflections on the water they would laugh. They would also condemn the sounds of their own echoes.

What is pleasing to read about this pastime is the innocence and complete care-free life of the boys (including Krsna and Balarama). For us in the material world, life is all about work. In Vraja lila, life is all about play and fun. No wonder, the Vravavasis are considered more fortunate than the jnanis.

Srila Visvanath Chakravarti Thakura says, “The Vrajaväsés joyfully sported with Kåñëa, who is perceived as an ordinary human (naradärakeëa) by the materialistic sense enjoyers covered by the illusory potency (mayaçrétänäà) of the Lord. The jïänés have realization of Kåñëa but they cannot play with Him. The däsya bhaktas, the Lord’s surrendered servants, worship Kåñëa in reverence, but they are not qualified to play with Kåñëa. The karmés have no respect for Kåñëa so they neither realize nor worship Him, what to speak of playing with Him.”

The cowherd boys, having accumulated the results of pious activities for many lives, were able to associate in this way with the Supreme Personality of Godhead. (SB 10.12.1-7)

Somehow or other in today’s life, children are not being taught how to play and have fun. It is common narrative that Gen Z lacks the ability to have fun and play due to their heavy reliance on social media. In today’s digital age, many young people find themselves engrossed in their smartphones, scrolling through endless feeds and engaging in virtual interactions rather than participating in traditional forms of play. The constant stimulation from social media platforms can indeed consume much of their time, leaving little room for offline activities.

To add to this, modern parenting methods also often place less emphasis on traditional forms of play, partly due to the influence of technology and changing societal norms. With the rise of digital devices and screens, many parents find it convenient to entertain their children with apps, videos, and games, inadvertently steering them away from more traditional play experiences. Additionally, the growing emphasis on structured activities and academic achievement has led some parents to prioritize educational pursuits over unstructured playtime. While these approaches may offer benefits in terms of skill development and academic success, they can sometimes neglect the importance of free play in fostering creativity, social skills, and emotional resilience. Encouraging a balance between digital and offline play, as well as providing opportunities for imaginative and unstructured play, remains crucial for holistic child development in the modern age.

I have also seen numerous devotee parents who push their children like non-devotee parents. The kids are burdened with school-work and homework. After school, the kids are enrolled in various extra-curricular activities like sports, music, art, etc. Devotee kids have additional pressure to learn mrdanga, kartal, harmoniums, attend scriptural classes, learn Sanskrit, etc. We are not allowing the kids to grow up normally and let them enjoy their childhood.

Krsna, Balarama and the cowherd boys are teaching us how childhood should be treasured and enjoyed. They played when they had to play. Later when Krsna and Balarama are enrolled in Sandipani Muni’s school, they focused on their studies. They are teaching us how there should be a fine balance between play, studies, recreation and everything else – something that most of us have completely forgotten or are not even aware of.

I miss my childhood days. ☹

All glories to Srila Prabhupada!

Hare Krsna,

Srila Bhaktivinoda Thakura in his Sri Caitanya Siksamrita describes the demons Krsna killed in His Vrindavana pastimes and the anarthas (unwanted things) that they represent. Bakasura represents cunning duplicity, deceptiveness, and false types of behavior.

I have been spending some time collecting scriptural references about this anartha (represented by Bakasura) and how it can affect our bhakti. Without eliminating these, suddha-bhakti (pure bhakti) does not appear.

Krsna Samhita says that the most clever Bakäsura, who is the personification of cheating religion, is the fifth obstacle for Vaiñëavas. This is called nämäparädha, offenses against the holy name of the Lord.  Bakasura appears in our day-to-day life in various ways. It appears among those who prematurely seek advanced realization. Those who do not understand their qualification but accept the instruction of a bogus guru and engage in the process of worship meant for exalted devotees are cheated ass-like people. Bakasura also appears in the guise of labha, puja, pratistha (profit, adoration and worship). They appear in those who have understood their ineligibility yet with a goal to accumulate money and prestige still follow the process of worship meant for exalted devotees.

Bakasura appears in the form of duplicity either by the teacher who instructs above the disciple’s realization or by the disciple who accepts such instructions. Until this defect is discarded, there can be no appearance of the principle of spontaneous liking for Krsna. The hypocrites only deceive the world by the display of the external insignia of sectarianism and pseudo-renunciation. 

“The impersonalists are full of duplicity. Sometimes they pretend to execute devotional service, but their ultimate idea is to become one with the Supreme. This is duplicity, kapaöa. The Bhägavatam does not allow this duplicity. In the beginning of Çrémad-Bhägavatam it is clearly stated, paramo nirmatsaräëäm: [SB 1.1.2] “This treatise Çrémad-Bhägavatam is meant for those who are completely free from envy.” The same point is again stressed here. Unless one is completely faithful to the Supreme Personality of Godhead and engages himself in the process of hearing and chanting the glories of the Lord, there is no possibility for liberation.” (SB 3.27.6 Purport)

“Çréla Bhaktisiddhänta Sarasvaté Öhäkura comments that saralatä, or simplicity, is the first qualification of a Vaiñëava, whereas duplicity or cunning behavior is a great offense against the principles of devotional service. As one advances in Kåñëa consciousness, one must gradually become disgusted with material attachment and thus become more and more attached to the service of the Lord. If one is not factually detached from material activities but still proclaims himself advanced in devotional service, he is cheating. No one will be happy to see such behavior.” (CC Antya 2.117, purport)”

“The word kuöi-näöi means “duplicity.” As an example of pratiñöhäçä, one may attempt to imitate Çréla Haridäsa Öhäkura by living in a solitary place. One’s real desire may be for name and fame—in other words, one thinks that fools will accept one to be as good as Haridäsa Öhäkura just because one lives in a solitary place. These are all material desires. A neophyte devotee is certain to be attacked by other material desires as well, namely desires for women and money. In this way the heart is again filled with dirty things and becomes harder and harder, like that of a materialist. Gradually one desires to become a reputed devotee or an avatära (incarnation).” (CC Madhya 12.135, purport)

What is the remedy to get rid of all these anarthas?

Bhaktivinoda Thakura says: “The devotee who worships the holy name should first petition the Lord for the strength to cast out all these unfavorable tendencies—and should pray thus before Lord Hari on a daily basis. By doing this regularly, the devotee’s heart will eventually become purified. Sri Krsna has killed a number of demons which may arise in the kingdom of the heart—so in order to destroy these problems, a devotee must cry very humbly before the Lord and admit defeat—then the Lord will nullify all contaminations.”

All glories to Srila Prabhupada!

Hare Krsna,

Srila Prabhupada’s purport to verse 27 struck me. He writes that “a devotee desires only that he may execute devotional service undisturbed. Actually we see, however, that even during the presence of Kṛṣṇa, when Nanda Mahārāja and the other cowherd men had the Supreme Personality of Godhead in their presence, there were disturbances.”

There are two things we can learn from this.

Firstly, disturbances in life are inevitable. Devotees sometimes think that by coming to Krsna consciousness, all the disturbances in life will disappear. Far from truth! As long as we are in this material world (especially in Kali yuga), disturbances will be there. Sorrow and suffering are inevitable part of life.  There are three kinds of distresses: adhyātmika, adhibhautika, adhidaivika. Adhyātmika means distresses pertaining to this body and the mind. Adhidaivika means distresses offered by material nature. Adhibhautika is sufferings offered by other living entities. Distresses will always be there. Of course, as we try to become Krsna conscious, the severity of the distresses may be lessened by the mercy of the Supreme Lord and the power of the Holy Name. But some amount of distresses will always be there.

The question is not whether we can get rid of distresses and disturbances in life. As we can see in this pastime, even the Vrajavasis were subjected to great disturbances despite the presence of the Supreme Personality of Godhead in their presence. The question is how we can deal with these disturbances. That’s where the second lesson comes in.

We can deal with distresses and disturbances by taking shelter of the Supreme Lord and exercising gratitude in life. The Vrajavasis were always reminded of the mercy of the Lord. After every disturbing incident (or demoniac attack) on Krsna, they expressed gratitude to the mercy of the various forms of the Lord for protecting Krsna. Read the number of times Upananda mentioned ‘by the mercy of the Supreme Lord.’

Text 24: The child Kṛṣṇa, simply by the mercy of the Supreme Personality of Godhead, was somehow or other rescued from the hands of the Rākṣasī Pūtanā, who was determined to kill Him. Then, again by the mercy of the Supreme Godhead, the handcart missed falling upon the child.

Text 25: Then again, the demon Tṛṇāvarta, in the form of a whirlwind, took the child away into the dangerous sky to kill Him, but the demon fell down onto a slab of stone. In that case also, by the mercy of Lord Viṣṇu or His associates, the child was saved.

Text 26: Even the other day, neither Kṛṣṇa nor any of His playmates died from the falling of the two trees, although the children were near the trees or even between them. This also is to be considered the mercy of the Supreme Personality of Godhead.

Despite all the disturbances, the Vrajavasis remained humble, grateful and surrendered to Lord Visnu (or His other forms). Similarly, we can also face all the distresses and miseries by always remembering the Supreme Lord.

Srila Prabhupada assures us: “The instruction we may derive from this is that we should not be disturbed by so-called disturbances. There have been so many disturbances to our Kṛṣṇa consciousness movement, but we cannot give up our forward march. On the contrary, people are receiving this movement very enthusiastically all over the world, and they are purchasing literature about Kṛṣṇa consciousness with redoubled energy. Thus there are both encouragements and disturbances. This was so even in Kṛṣṇa’s time.”

The power of the Holy Name is such that it can give us tremendous strength to deal with any situation in life. Krsna consciousness will not relieve us from distresses but will empower us to face them confidently. As long as we are sincerely hearing, chanting and remembering the Holy Name, qualities, forms, pastimes of Krsna and His pure devotees, rest assured we will be protected.

Krsna promises in BG 9.31: “He quickly becomes righteous and attains lasting peace. O son of Kuntī, declare it boldly that My devotee never perishes.”

“Therefore, the chanting of Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare should be continued without stoppage. This will protect a devotee from all accidental fall-downs. He will thus remain perpetually free from all material contaminations.” (BG 9.31 Purport)

All glories to Srila Prabhupada!