Hare Krsna,

It is a revelation to learn that both Vasudeva and Nanda Maharaja are stepbrothers, born from the same grandfather King Devamidha. It is, therefore, pleasing to see such a beautiful friendship, brotherhood, love and affection between them even though we hardly get to see such relationships between step-siblings in the material world today.

On the meeting of Vasudeva and Nanda Maharaja, few things stand out for me. That love for Krsna is at the center of every dealing between them. When Nanda Maharaja went to Mathura to pay taxes to Kamsa, he also offered some presentations so that Kamsa would be satisfied and not think about finding Krsna and harming him. Nanda Maharaja’s only concern was how to protect his transcendental child, Kṛṣṇa. This shows the art of how to pacify one’s enemies – through sweet words, presentations, negotiations, consensus, etc. “Keep your friends close; keep your enemies closer”, as a saying goes. Unfortunately for the online generation who make friendship connections on social media, it is hard to distinguish between true friends and enemies. They may not be who we think they are.

My second takeaway from the conversation Vasudeva and Nanda Maharaja is the good fortune of meeting friends and dear relatives.

SB 10.5.24: It is also by good fortune that I am seeing you. Having obtained this opportunity, I feel as if I have taken birth again. Even though one is present in this world, to meet with intimate friends and dear relatives in this material world is extremely difficult.

Vasudeva is right in saying that meeting with friends and relatives in the material world is extremely difficult. We may live in the same city but still it’s hard to see our friends and family. My parents and relatives live in India, and I live in the United States. My parents lament why we are not able to live together. The truth is that this is the design of the material world. As Vasudeva’s analogy rightly pointed out that just as planks and sticks are unable to stay together and carried away by the force of a river’s waves, so too we are unable to stay together due to our past karma and waves of time. It is better to learn to live in separation. This is why I like Lord Caitanya’s line and teachings so much – we need to learn to love and serve Krsna in the mood of separation.

“Kṛṣṇa can be present more acutely in separation. That is Caitanya Mahāprabhu’s teaching: to love Kṛṣṇa in separation. Just like Caitanya Mahāprabhu in separation: govinda-viraheṇa me. Śūnyāyitaṁ jagat sarvaṁ govinda-viraheṇa me. He was thinking that “Everything is vacant without Govinda, without Kṛṣṇa.” (SP Lecture on SB 1.8.39)

This is a great transcendental art to learn how to love Krsna in separation.

My third takeaway is learning that one’s religion, economic development and sense gratification cannot offer real benefits unless one’s friends and relatives are properly situated and away from distress. Wow! I haven’t heard this before!

SB 10.5.28: When one’s friends and relatives are properly situated, one’s religion, economic development and sense gratification, as described in the Vedic literatures, are beneficial. Otherwise, if one’s friends and relatives are in distress, these three cannot offer any happiness.

This means that our real happiness lies in the happiness of people around us, and especially Krsna. If Krsna is pleased, everything is pleased. If Krsna is not pleased, everything is in vain.

My fourth takeaway is about the role of destiny in one’s life.

SB 10.5.30: Every man is certainly controlled by destiny, which determines the results of one’s fruitive activities. In other words, one has a son or daughter because of unseen destiny, and when the son or daughter is no longer present, this also is due to unseen destiny. Destiny is the ultimate controller of everyone. One who knows this is never bewildered.

It is amazing to see how both Vasudeva and Nanda Maharaja acknowledge the role of destiny in whatever happened in their lives. Even though they mention destiny, I am sure by destiny, they meant the mysterious and inconceivable plan and working of the Supreme Lord. Who other than Him is the cause of all causes?

“Naturally we cannot violate the destiny, but if we do it, then we suffer(?). But our destiny can be changed by Kṛṣṇa when we are Kṛṣṇa conscious. That we do not do, but Kṛṣṇa will do. Kṛṣṇa says, ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi: (BG 18.66) “I shall give you protection.” So that change takes place for my protection by Kṛṣṇa.” (SP Room Conversation — July 4, 1972, New York)

My final takeaway is how Krsna or Paramatma guides devotees through the agency of His pure devotees. Vasudeva forewarns Nanda Maharaja to return to Gokula as soon as possible due to some impending disturbances. As we will see in the next chapter, Vasudeva’s fear is about to be proved right.

It is simply amazing how much nectar we can derive from the pastimes of Krsna and His devotees’ dealings with each other.  

All glories to Srila Prabhupada!

Hare Krsna,

Reading the festivities and activities in Gokula after Krsna’s birth gave me great bliss and joy. The description shows how a perfect Krsna-conscious society lives. For that matter, this also provides an exemplary template on what an ideal society should look like. The festivities in Gokula and the activities of the residents of Gokula showed what a great family atmosphere there is. There is tremendous joy among the Vrajavasis on hearing that Mother Yasoda and Nanda Maharaja gave birth to a beautiful child Krsna. This is a society where there is no envy. Mother Rukmini was not jealous about the fact that all the center of attraction is Krsna, and not Balarama. She happily receives the women who were guests at the festival. This is a society where there is tremendous and unimaginable opulence just from cows, agriculture, and trade. Even Wall Street would faint in comparison to such opulence in Gokula. Who can imagine two million cows being given to charity, that to decorated with cloth and jewels? Who can imagine brahmanas being given in charity hills of grain, covered with jewels and with cloth decorated with golden embroidery? In Gokula the consciousness is so pure that no one thinks about withholding their wealth. Nanda Maharaja appears to be the most magnanimous. Gokula is an ideal society where there is no conflict between brahmanas and Vaisnavas. The brahmanas are given due respect and engaged in service according to their education and knowledge. This is a society where there is no blasphemy of demigods as we can see that Nanda Maharaja arranged for worship of the demigods and forefathers. This is a society where the whole village shows up to congratulate Mother Yasoda and Nanda Maharaja. No one sends a cheap $3.00 greeting card and makes excuses about not showing up in person. This is a society where people do not go to distant land to earn livelihood. Everyone can live self-sufficiently and happily in a village comfortably with cows, land and rivers.  

From the description, I can see that there is great love among the residents. They share each other’s joys and distress (as we will see in upcoming chapters when the demons start causing trouble). There is a saying that it takes a village to raise a child. We can literally see that when the whole village comes to see Krsna.

The description of the festivities in Gokula turns our modern idea about prosperity upside down. We think only cities can give us economic gains and a good lifestyle. We think that only modern-day slavery in the form of jobs can give us sustenance. We think that cities are wealthy and villages are poor. We think cities have health, wealth and happiness and villages lack these things. How wrong we are! Gokula showed a village life is a perfect life in all respects. Be it wealth, health, happiness, purity, joy, love, kindness, help, service, God-consciousness, Gokula have it all.

I am sure this is the vision Srila Prabhupada had when he established ISKCON temples all over the world. He wanted devotees to live in the same spirit and mood as the residents of Gokula. What is even more perfect is that we can live with Krsna at the center. Nothing can get better than this! This is a perfect life. How I wish I could live in Gokula serving all the residents (including plants animals, etc.)!

“It is my ambition that all devotees may remain self independent by producing vegetables, grains, milk, fruits, flowers, and by weaving their own cloth in handlooms. This simple life is very nice. Simple village life saves time for other engagements like chanting the Hare Krishna Maha Mantra. Generally people are spoiling their lives for decorating the dead body and giving no attention at all to the spirit soul within. Our business is just the opposite, to give more time to the spiritual life and accept material necessities only as required. This makes life perfect. This is the Vedic way of life. We do not reject or accept anything until it is seen in the light of our Krsna Consciousness Movement. Anything favorable for Krsna consciousness we accept and anything unfavorable we reject, anukulasya sankalpah pratikulyam-vivarjanam.” (Srila Prabhupada letter to Tusta Krsna — Hyderabad 23 August, 1976)

I really liked Text 4: O King, by the passing of time, land and other material possessions are purified; by bathing, the body is purified; and by being cleansed, unclean things are purified. By purificatory ceremonies, birth is purified; by austerity, the senses are purified; and by worship and charity offered to the brāhmaṇas, material possessions are purified. By satisfaction, the mind is purified; and by self-realization, or Kṛṣṇa consciousness, the soul is purified.

In this age just by chanting Hare Krsna maha-mantra attentively and with devotion, we can attain all purification – purification of body, senses, mind, intelligence, and consciousness. What more? We can even attain love of Godhead by chanting the Holy Name.

Hare Krsna Hare Krsna
Krsna Krsna Hare Hare
Hare Rama Hare Rama
Rama Rama Hare Hare

All glories to Srila Prabhupada!

Hare Krsna,

Kamsa’s conduct in this pastime clearly proves that just having good transcendental knowledge is useless if it doesn’t lead to association with good devotees. In his conversation with Devaki and Vasudeva, Kamsa was apologetic to them, and understood the philosophical difference between immediate cause and remote, ultimate cause. It appears from his talks with Vasudeva and Devakī that he knew all about the laws of nature. The better side of him made him decide to release Devakī and Vasudeva from the prison, and he admitted before them the wrongness of his atrocities. Falling at the feet of Devakī and Vasudeva, he begged their pardon and tried to convince them that because the events that had taken place were destined to happen, they should not be unhappy for his having killed so many of their children.

But as soon as he returned back to his ministers and advisors, Kamsa got influenced by their demoniac ill-advise. Kamsa had jnana but not vijnana (practical realized knowledge). Such vijnana can come only from guru, sadhu and sastra. Unless one associates with advanced devotees for prolonged time, one’s material and selfish consciousness will continue to exist. Bad association is extremely dangerous. Look at Kamsa! He had pure devotees Vasudeva and Devaki as his nearest relatives. Devaki was his sister. He saw and spoke with Goddess Durga face to face. He associated with Narada Muni. He also had devotees like Akrura in his council of ministers. Despite all these good fortunes, he still got easily influenced by his crooked ministers. This shows that even if we have met the Supreme Lord or His pure devotees directly, we are still susceptible to fall down if the people around us are evil. Unless we have bhakti (or desire for bhakti) in our hearts for the Supreme Lord, we will not understand the value of devotee association. In Ramayana, we have seen Mother Kaikeyi’s ears poisoned by maid servant Manthara. We all know what followed after that. On the other hand, Prahlada was born in a demoniac family. But still he ended up being a pure devotee (and one of the twelve Mahajanas) totally surrendered to the Supreme Lord because he had pure love and devotion for the Lord.

In essence, association can make or break a person. Good association will elevate us spiritually. Bad association will take us down. Therefore, our scriptures repeatedly glorify sadhu sanga. HDG Srila Prabhupada was clearly cognizant of this factor as a necessary ingredient in our progress in bhakti. Therefore, he established ISKCON temples throughout the world through which devotees can find real shelter in the association of devotees. Mayadevi is very strong. We cannot avoid her and what to speak about fighting her. We need association with armies of devotees to stay out of her influence and control.

Therefore the Caitanya-caritāmṛta (Madhya 22.54) says:

‘sādhu-saṅga,’ ‘sādhu-saṅga’ — sarva-śāstre kaya

lava-mātra sādhu-saṅge sarva-siddhi haya

If one desires his real welfare, he must associate with devotees and saintly persons and in this way rectify the material condition of his life.

Srimad Bhagavatam and Sri Caitanya Caritamrta are replete with examples of where devotees earnestly pray for the mercy and association of pure devotees.

Vrtasura prays: “O my Lord, O Supreme Personality of Godhead, will I again be able to be a servant of Your eternal servants who find shelter only at Your lotus feet? O Lord of my life, may I again become their servant so that my mind may always think of Your transcendental attributes, my words always glorify those attributes, and my body always engage in the loving service of Your Lordship?” (SB 6.11.24)

Prahlada Maharaja prays: “O my Lord Nṛsiṁhadeva, by engaging in Your transcendental loving service in the association of devotees who are liberated souls [haṁsas], I shall become completely uncontaminated by the association of the three modes of material nature and be able to chant the glories of Your Lordship, who are so dear to me. I shall chant Your glories, following exactly in the footsteps of Lord Brahmā and his disciplic succession. In this way I shall undoubtedly be able to cross the ocean of nescience.” (SB 7.9.18)

This should be our mood. We should desire pure bhakti and association of saintly devotees in our life. As they say in English, better be alone than in bad company. Similarly we should prefer living alone in solitude rather than associate with materialistic people who are dangerous in my journey back home, back to Godhead. In the Śrīmad-Bhāgavatam (2.4.18) it is stated that even the lowest, who are called caṇḍālas (dog-eaters), can be purified by association with a pure devotee. Therefore devotional service and the guidance of a pure devotee are so strong that there is no discrimination between the lower and higher classes of men; anyone can take to it. The simplest man taking shelter of the pure devotee can be purified by proper guidance. In his previous life Nārada Muni was the son of a maidservant, but by good association with pure devotees he became enlightened in devotional service, and in the next life he became a perfect man comparable with himself only.

SB 3.25.25: In the association of pure devotees, discussion of the pastimes and activities of the Supreme Personality of Godhead is very pleasing and satisfying to the ear and the heart. By cultivating such knowledge one gradually becomes advanced on the path of liberation, and thereafter he is freed, and his attraction becomes fixed. Then real devotion and devotional service begin.

All glories to Srila Prabhupada!

Hare Krsna,

Modern material world runs on the erroneous theory of seeing and immediately reacting on immediate causes. Countries are at war because they see and react to immediate and visible cause. Israel attacks Palestine because Hamas attacked Israel. Hamas attached Israel because they think their land is forcibly occupied. No one bothers to ponder about the unseen causes behind the immediate cause. Where and how did it all begin in the first place? What is the root cause of the conflict? No one asks these questions. Neither the government, nor the people and not even the media ask such questions. Everyone tends to jump on the immediate cause. This erroneous principle of looking only at immediate cause pervades every aspect of modern civilization. The healthcare industry runs on treating immediate causes and symptoms. Healthcare workers are trained to treat a disease, not address the root cause of the disease. The root cause could be anything such as a lifestyle incompatible with the design of the material nature and human body. Treatment of a disease rather than prevention of disease has become the norm sadly. Similarly in corporate world (which I am a part of) runs on the concept of immediate results. Perform or perish. Show good results and you keep your job and business. Perform badly and you lose them. No one bothers to address the unseen causes behind a person’s or business’ performance. Same goes for election of a government. Electorates get carried away by the immediate impact a political candidate makes. Hence short-term solutions and political rhetoric have become the norm because the political system is designed to reward immediate results. Therefore, no political leader bothers to come up with long term fixes. There are so many evils burning modern world – gun violence, conflict with nature, child abuse, women harassment, hunger and poverty, homelessness, and so on. No one is trained to be inquisitive about the remote, unseen causes.

This is the side effect of modern education which is designed to see and acknowledge immediate causes only. Scientists see only the material elements as the source of the material creation. They are unable to see that there is a Supreme Person who is the cause of all causes. What this implies is that the ability to only see immediate causes rises only from bodily conception of life. Once we acknowledge that there is a spirit soul and Supersoul behind everything, we will be able to see the remote, unseen causes. We will be able to understand how fruitive actions and reactions work, how karma and time works, how the Supreme Lord works by His various energies and potencies. This ability to see remote, unseen causes cannot come from mundane material education which is built on mental speculation and bodily conception. Real knowledge will come from guru, sadhu and sastra.

We are grateful to acaryas such as Srila Prabhupada who have mercifully removed the curtain of immediate cause from in front of our eyes and have revealed the actual truth behind the curtain. Srila Prabhupada loved to give examples of material creation.

“In the material creations, the Lord is only the supreme cause. The immediate cause is the material nature by which the cosmic manifestation is visible. The created beings are of many varieties, such as demigods, human beings and lower animals, and all of them are subject to the reactions of their past good or bad activities. The Lord only gives them the proper facilities for such activities and the regulations of the modes of nature, but He is never responsible for their past and present activities. The living entity is responsible for his own acts. The Lord only gives him facilities, through the agency of material nature, external energy. Anyone who is fully conversant with all the intricacies of this law of karma, or fruitive activities, does not become affected by the results of his activities. In other words, the person who understands this transcendental nature of the Lord is an experienced man in Kṛṣṇa consciousness, and thus he is never subjected to the laws of karma. One who does not know the transcendental nature of the Lord and who thinks that the activities of the Lord are aimed at fruitive results, as are the activities of the ordinary living entities, certainly becomes entangled himself in fruitive reaction. But one who knows the Supreme Truth is a liberated soul fixed in Kṛṣṇa consciousness.” (BG 4.14 Purport)

The three modes of material nature pull the strings but the Supreme Lord controls material nature.

“The spirit soul bewildered by the influence of false ego thinks himself the doer of activities that are in actuality carried out by the three modes of material nature.” (BG 3.27)

Kamsa’s argument that everyone suffers and enjoys the results of his own work under the control of providence is valid. He has this knowledge because he has a good understanding of the the constitutional position of the body and the soul [ātmā].

“Kaṁsa begged Devakī’s pardon by analyzing the matter deeply. He was not the cause of the death of Devakī’s sons. Rather, this was their own destiny. Under the circumstances, Devakī should excuse Kaṁsa and forget his past deeds without lamentation. Kaṁsa admitted his own fault, but whatever he had done was under the control of providence. Kaṁsa might have been the immediate cause for the death of Devakī’s sons, but the remote cause was their past deeds. This was an actual fact.” (SB 10.4.21 P)

Kamsa had the right knowledge but he could not act upon that knowledge. He had jnana but not vijnana (realized knowledge). He still performed the atrocities of killing Devaki’s six innocent children. Therefore, for those of us who are on the path of attaining pure love of Godhead, we must be careful about cultivating too much knowledge. Top heavy and bottom empty. Head filled with knowledge and information but heart devoid of love and devotion.

Bill Starmer prabhu shared a beautiful verse in his forum post. I would like to re-share it here as it is relevant and hits the point.

NOD 14: Some scholars recommend that knowledge and renunciation are important factors for elevating oneself to devotional service. But actually that is not a fact. Actually, the cultivation of knowledge or renunciation, which are favorable for achieving a footing in Kṛṣṇa consciousness, may be accepted in the beginning, but ultimately they may also come to be rejected, for devotional service is dependent on nothing other than the sentiment or desire for such service. It requires nothing more than sincerity.

As Mother Samapriya mentioned in the review session today, we need to develop submissiveness imbued with faith to the spiritual master and the Supreme Lord. Only then the knowledge will transform into realized knowledge. Otherwise, we run the risk of becoming a Kamsa i.e., acting sinfully despite knowing the truth and transcendental knowledge related to the body and soul. All we should care about is developing a sincere desire to please the Lord and His devotees. This will keep us on the safest and transcendental platform.

īhā yasya harer dāsye
karmaṇā manasā girā
nikhilāsv apy avasthāsu
jīvan-muktaḥ sa ucyate

“A person acting in the service of Kṛṣṇa with his body, mind and words is a liberated person, even within the material world.” (Bhakti-rasāmṛta-sindhu 1.2.187)

SB 10.4.27: Persons with the vision of differentiation are imbued with the material qualities lamentation, jubilation, fear, envy, greed, illusion and madness. They are influenced by the immediate cause, which they are busy counteracting, because they have no knowledge of the remote, supreme cause, the Personality of Godhead.

All glories to Srila Prabhupada!

Hare Krsna,

SB 10.3.47: Thereafter, exactly when Vasudeva, being inspired by the Supreme Personality of Godhead, was about to take the newborn child from the delivery room, Yoga-māyā, the Lord’s spiritual energy, took birth as the daughter of the wife of Mahārāja Nanda.

The simultaneous appearance of Lord Krsna in both Mathura and Gokula is mystical and inconceivable. It is not easy to understand Krsna’s appearance and disappearance.

According to the general conception in India, people think that Krsna was born in Mathura. If we go to Mathura, we will see many signs pointing to Lord Krsna’s birthplace. Everyone considers Mathura to be Krsna’s birthplace, and that Vasudeva carried Him to Gokula. But in the scriptures, there are many statements such as the following from Sri Caitanya Caritamrta (Antya 1.65-67).

Text 65: On the next day, when Śrī Caitanya Mahāprabhu went to see Śrīla Rūpa Gosvāmī, the omniscient Lord spoke as follows.

Text 66: “Do not try to take Kṛṣṇa out of Vṛndāvana, for He does not go anywhere else at any time.

Text 67: “The Kṛṣṇa known as Yadu-kumāra is Vāsudeva Kṛṣṇa. He is different from the Kṛṣṇa who is the son of Nanda Mahārāja. Yadu-kumāra Kṛṣṇa manifests His pastimes in the cities of Mathurā and Dvārakā, but Kṛṣṇa the son of Nanda Mahārāja never at any time leaves Vṛndāvana.”

From the above statements, it looks like Krsna never takes one step outside of Vrndavana. But, if Krsna is always in Vrndavana and never leaves, how can it be that He was born in Mathura to Devaki and Vasudeva? This means that the son of Vasudeva and Devaki and the son of Yasoda and Nanda Maharaja are not the same. The son of Yasoda and Nanda Maharaja is the Supreme Personality of Godhead, the Supreme Lord Sri Krsna in His original form (ete camas kalah pumsah krsnas tu Bhagavan svayam).

The son of Vasudeva and Devaki is called Vasudeva Krsna, and He is an expansion of Yasoda-nandana Krsna, who is the original form of Krsna. Therefore, Vasudeva Krsna, who appeared in Kamsa’s prison in Mathura to Vasudeva and Devaki, are the expansions of Krsna, the son of Yasoda.

By tattva (philosophical conclusions), both these Krsna are one and the same. Advaitam acyutam anadim Ananta-rupam. They are the same Visnu-tattva.

This is where the acintyabhedabheda principle comes into play. Even though both Vasudeva Krsna and Yasoda Krsna are non-different (both are Visnu-tattva), still there is a difference between Them. There is a difference in rasa or speciality in each form.

“According to transcendental realization, there is no difference between the forms of Kṛṣṇa and Nārāyaṇa. Yet in Kṛṣṇa there is a special transcendental attraction due to the conjugal mellow, and consequently He surpasses Nārāyaṇa. This is the conclusion of transcendental mellows.” (Bhakti-rasāmṛta-sindhu 1.2.59)

Yasoda Krsna or Vrajendra-nandana Shyamsundara Krsna is the full embodiment of all mellows of transcendental love. We know that svayam Bhagavan Krsna has 64 transcendental qualities and His other expansions (Visnu-tattva) has 60 transcendental qualities. Therefore, the son of Vasudeva and Devaki is not equal to Krsna, the son of Yasoda and Nanda.

“Śrīla Viśvanātha Cakravartī Ṭhākura discusses that Kṛṣṇa appeared simultaneously as the son of Devakī and as the son of Yaśodā, along with the spiritual energy Yoga-māyā. As the son of Devakī, He first appeared as Viṣṇu, and because Vasudeva was not in the position of pure affection for Kṛṣṇa, Vasudeva worshiped his son as Lord Viṣṇu. Yaśodā, however, pleased her son Kṛṣṇa without understanding His Godhood. This is the difference between Kṛṣṇa as the son of Yaśodā and as the son of Devakī.” (SB 10.3.47 Purport)

Being an inquisitive person, I had to dig deeper into this. I was wondering what happened to Yasoda Krsna after Vasudeva arrived in Gokula to exchange his son Krsna with Yoga-maya (second child born to Yasoda). I found my answer in Sri Laghu-bhagavatamrita (1.5.452–456):

“To give pleasure to His loving associates and even to relish His own wonderful pastimes, Sri Krishna manifested in Vraja [Vrindavan]. Because the parental love of Nanda and Yashoda is without parallel, Lord Krishna eternally thinks Himself their son. In ancient times, devotees revealed that the Lord appeared in His Vasudeva expansion in the home of King Vasudeva, and at the same time He appeared in His original form in the village of Vraja. It was thus said that Sri Krishna and Yogamaya were the twin children of Yashoda in Vrajabhumi. When Maharaja Vasudeva arrived there, he entered Yashoda’s maternity room, seeing only Yashoda’s daughter. The Vasudeva expansion that King Vasudeva had brought with him from Mathura entered the body of the original Sri Krishna, who had just taken birth as the son of Yashoda. In this way the two forms of Vasudeva and Krishna became one. Because this pastime is very confidential, it is not conveyed in Srimad-Bhagavatam and other texts. Nevertheless, Sukadeva Goswami and other great devotees have indirectly described it in their writings.”

Indeed, Krsna’s birth and appearance, even though inconceivable, are extremely sweet to hear and discuss.

Thus, Krsna says in Bhagavad Gita 4.9 that “One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.”

All glories to Srila Prabhupada!

Hare Krsna,

The key takeaway message for me from the Lord’s reply to Devaki and Vasudeva is that Krsna is transcendental and eternal. His selection of a mother and father is not something that happens by material arrangement. His selection of parents from among His devotees takes place eternally. Similarly, since the Lord is transcendental, His parents should also be liberated souls, not ordinary human beings.

“When the Supreme Personality of Godhead appears, He accepts His eternal father and mother, and they accept Kṛṣṇa as their son. This pastime takes place eternally and is therefore called nitya-līlā.” (SB 10.3.32 Purport)

In fact, it is not so easy to understand Krsna’s transcendental appearance and disappearance. This also includes the process of the selection of His parents. This is why Krsna says in BG 4.9 that “One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.” (BG 4.9)

Krsna, although appearing like a human being, is not a common man. He, who conducts the creation, maintenance, and annihilation of the complete cosmic manifestation, cannot be a human being. Yet there are many foolish men who consider Kṛṣṇa to be merely a powerful man and nothing more.

“Fools deride Me when I descend in the human form. They do not know My transcendental nature as the Supreme Lord of all that be.” (BG 9.11)

Therefore, in His reply to His parents Devaki and Vasudeva, Krsna is explaining His divinity to them. First, He says that they did obtain Him as their child so easily. Only due to severe austerity and penances (mixed with intense devotion and bhakti) were they able to obtain Krsna as their child. No mean feat! Lest we get carried away by such austerities, Srila Prabhupada kindly advises us that undergoing austerity like that of Prsni and Sutapa is not recommended for this age. Sankirtana yajna is the only recommended austerity for this age.

“One cannot expect to undergo tapasya to get Kṛṣṇa as one’s child, yet simply by chanting the Hare Kṛṣṇa mahā-mantra (kīrtanād eva kṛṣṇasya), one can become so pure that one becomes free from all the contamination of this material world (mukta-saṅgaḥ) and goes back home, back to Godhead (paraṁ vrajet).” (SB 10.3.35 P)

Next Krsna is reminding His parents that He has been their child in previous lifetimes as well.

SB 10.3.41-43: Since I found no one else as highly elevated as you in simplicity and other qualities of good character, I appeared in this world as Pṛśnigarbha, or one who is celebrated as having taken birth from Pṛśni. In the next millennium, I again appeared from the two of you, who appeared as My mother, Aditi, and My father, Kaśyapa. I was known as Upendra, and because of being a dwarf, I was also known as Vāmana. O supremely chaste mother, I, the same personality, have now appeared of you both as your son for the third time. Take My words as the truth.

The Lord had shown them His Viṣṇu form first just to remind them of His previous births. Otherwise, if He appeared like an ordinary human child, they (and the rest of the world) would not believe that the Supreme Personality of Godhead, Viṣṇu, has indeed appeared.

What I understand from the whole conversation is that it is a mistake to think of the Supreme Lord as an ordinary human being even though he may look like one. Therefore, Krsna is explaining His divinity right at the beginning so that Mother Devaki and Vasudeva are reminded of His transcendental nature and appearance. In this way, He is also comforting them and removing their fear of Him being killed by Kamsa. How can the Supreme Personality of Godhead be killed by anyone? For that matter, how can one be fearful in the association of the Lord Who is feared by fer personified? Even though Krsna is not our child or parent, we too can remain fearless if we constantly associate with Him through the chanting of His Holy Name.

All glories to Srila Prabhupada!

Hare Krsna,

Similar to Vasudeva’s prayers, Devaki’s prayers, in the beginning, also reflect her awe and reverence for the Supreme Lord. Being an unalloyed devotee, she could understand that the same Lord Visnu appeared as her son. Her prayers reflect her realization of Lord Visnu at that particular moment. It must be noted that underneath her prayers run the emotions of a mother fearing for the safety of her child. Therefore, the way I look at her prayers is that she is reasoning with herself that since her son is none other than Lord Visnu Himself, she has no cause to fear. Otherwise, why would she pray that everything is within the limits of time, but time moves under the direction of the Lord, who is therefore not within the limits of time. She therefore surrenders unto Him with the hope that only the Lord (her child) can save Himself from the cruel Kamsa. The Lord is fearless and can make her fearless. She thus surrenders to Him.

Devaki prays that with the appearance of the Lord, death is fleeing in fear of Him. The living entities, who have obtained shelter at His lotus feet by His mercy, are sleeping in full mental peace. But still why are Devaki and Vasudeva still inflicted with fear?

“When Kṛṣṇa appears, everyone is freed from fear of death, yet Devakī felt, “We are still afraid of Kaṁsa, although You have appeared as our son.” She was more or less bewildered as to why this should be so, and she appealed to the Lord to free her and Vasudeva from this fear.” (SB 10.3.27 Purport)

Finally, Devaki’s motherly nature takes over and thereby prays to the Lord to save them and give them protection from the terrible fear of Kamsa. In a way she is indicating that the Lord is fearless, and His devotees are fearless. Why then does the Lord keep His mother and father in fear? Due to motherly affection (vätsalya-bhäva), Devaké thinks that her small child cannot kill Kamsa. Therefore, she worries about harm coming to Him from Kaàsa and becomes more fearful.

“Devakī was so afraid of Kaṁsa that she could not believe that Kaṁsa would be unable to kill Lord Viṣṇu, who was personally present. Out of motherly affection, therefore, she requested the Supreme Personality of Godhead to disappear. Although because of the Lord’s disappearance Kaṁsa would harass her more and more, thinking that the child born of her was hidden somewhere, she did not want the transcendental child to be harassed and killed. Therefore she requested Lord Viṣṇu to disappear. Later, when harassed, she would think of Him within her mind.” (SB 10.3.28 Purport). This shows the zenith of Devaki’s motherly affection for her child.

Basically Mother Devaki is telling Krsna, “Withdraw this uncommon four-armed Viñëu form and assume a form of a normal human baby, and I will quickly hide You.” (Sarartha Darsini)

She also fears ridicule from people who, she thinks, would not be able to believe that the Supreme Lord, the entire cosmos, containing all created moving and nonmoving entities, enters His transcendental body and is held there without difficulty at the time of devastation, has taken birth from her womb.

Srila Prabhupada’s purport to verse 31 is very deep and profound. I was wondering why he got into the intricacies of love of Godhead. I found the answer in the following lines:

“There are five stages of loving service to the Supreme Personality of Godhead — śānta, dāsya, sakhya, vātsalya and mādhurya. Devakī is on the platform of vātsalya. She wanted to deal with her eternal son, Kṛṣṇa, in that stage of love, and therefore she wanted the Supreme Personality of Godhead to withdraw His opulent form of Viṣṇu.” (SB 10.3.31 Purport)

The other doubt I had was why are Vasudeva and Devaki, who realize the Supreme Lord as their child, afflicted with fear and lamentation? Is it out of ignorance? In response, Srila Prabhupada explains that such fear and lamentation is actually an expression of love of Godhead.

“From the very beginning of one’s transactions in bhakti, one is situated on the transcendental platform. Vasudeva and Devakī, therefore, being situated in a completely pure devotional state, are beyond this material world and are not subject to material fear. In the transcendental world, however, because of pure devotion, there is a similar conception of fear, which is due to intense love.”  (SB 10.3.31 Purport)

“Not wanting to be ridiculed for having given birth to Viṣṇu, Devakī wanted Kṛṣṇa, with two hands, and therefore she requested the Lord to change His form.” (SB 10.3.31 Purport)

“The glory of vätsalya-prema is that it makes Kåñëa the object of pity and extreme attachment. Although Kåñëa’s majesty (aiçvarya) is present, the mood of vätsalya (affection) covers it in such a way that Kåñëa becomes subservient and bound by the ropes of attachment.” (Sarartha-Darsini)

What a wonderful set of prayers to meditate upon!!

All glories to Srila Prabhupada!

Hare Krsna,

Initially Vasudeva was completely under awe and reverence of his son who appeared in the form of baby Visnu. Vasudeva was situated in the secondary rasa of adbuta (wonder or astonishment). When baby Krsna appeared with lotus eyes, four arms holding conch, club, disc and lotus flower, Srivatsa on his chest, etc. Vasudeva was filled with wonder because such a form of a baby is extraordinary. Awe and reverence are a naturally outcome of such a vision. Naturally his initial set of prayers glorify Krsna’s opulence and greatness as befitting those of the Supreme Lord. The prayers are also philosophically deep.

Within Vasudeva’s heart, there is affection for his son and at the same time knowledge of His transcendental nature. Both awakened at the same time. First Vasudeva feared that “my baby will be harmed by Kamsa.” This resulted in affection for his son. But when he became aware of the Supreme position of the Lord, he became fearless. In essence what I am observing is the swinging of Vasudeva’s emotions like a pendulum – swinging from awe and reverence to vatsalya mood. Vasudeva was very much aware of the fact that even though the Supreme Lord appeared as a baby and as his child, the child is still the Supreme Lord.  He was not in ignorance, thinking that because the Supreme Godhead had appeared as his son, the Lord had become limited. Therefore, Vasudeva prays that the Lord is unlimitedly existing and all-pervading, inside and outside. This is also a message to readers like us that Krsna always maintains His supreme Godhead and transcendental nature even if He is born as a child. Otherwise, there is a risk of committing offense by thinking of Him as an ordinary child.

By verse 21 and 22, Vasudeva was not much fearful about his baby Krsna being killed by Kamsa. On the contrary, he is confident that Krsna will kill all the demons in order to protect the devotees and the citizens in general.

SB 10.3.21 -22: O my Lord, proprietor of all creation, You have now appeared in my house, desiring to protect this world. I am sure that You will kill all the armies that are moving all over the world under the leadership of politicians who are dressed as kṣatriya rulers but who are factually demons. They must be killed by You for the protection of the innocent public.

O my Lord, Lord of the demigods, after hearing the prophecy that You would take birth in our home and kill him, this uncivilized Kaṁsa killed so many of Your elder brothers. As soon as he hears from his lieutenants that You have appeared, he will immediately come with weapons to kill You.

What we see here is that Vasudeva’s sthayi-bhava in vatsalya always remained underneath but finally comes across strongly.

“Although Krsna cannot be killed, Vasudeva, as the father of Krsna, was trembling because in affection he thought that Kamsa would immediately come and kill his son.” (SB 10.3.22 Purport)

I also like Srila Prabhupada drawing a parallel to the Krsna consciousness movement where he says that “Krsna consciousness movement and Krsna are not different and no asuras can check it.” It is clear ISKCON is Srila Prabhupada’s child and he is in the vatsalya mood assuring all protection to his beautiful institution.

“The Hare Kṛṣṇa movement is also an incarnation of Kṛṣṇa in the form of the holy name (nāma-rūpe). Every one of us who is actually afraid of the asuric rulers and politicians must welcome this incarnation of Kṛṣṇa: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Then we will surely be protected from the harassment of asuric rulers.” (SB 10.3.21 Purport)

All glories to Srila Prabhupada!

Hare Krsna,

There are quite a few wonderful aspects in this section of the prayers by the demigods.

SB 10.2.37: Even while engaged in various activities, devotees whose minds are completely absorbed at Your lotus feet, and who constantly hear, chant, contemplate and cause others to remember Your transcendental names and forms, are always on the transcendental platform, and thus they can understand the Supreme Personality of Godhead.

This prayer shows that the practice of hearing, glorifying and remembering the name and form of the Lord is the means for realization of the Lord. Such devotees are affected by the material miseries even though they are in so-called material platform. As the Lord is not affected by the modes of material nature, so a pure devotee of the Lord is also not affected by the modes of nature.

“Anyone who, by his actions, mind and words, lives only for the transcendental loving service of the Lord, is certainly a liberated soul, even though he may appear to be in a condition of material existence.” (BRS 1.2.187)

SB 10.2.38: O Supreme Lord, You are not an ordinary living entity appearing in this material world as a result of fruitive activities. Therefore Your appearance or birth in this world has no other cause than Your pleasure potency. Similarly, the living entities, who are part of You, have no cause for miseries like birth, death and old age, except when these living entities are conducted by Your external energy.

The Lord’s appearance in the material world is not just to protect the devotees and annihilate the miscreants. He also appears to perform pleasure pastimes that gives joy and bliss to the devotees. In this special month of Kartika (Damodara month), devotees are enthralled by the sweet pastimes of little Lord Damodara. By His sweet pastimes, He is drowning all the sincere devotees into pools of ecstasy. Even though He is afraid of Mother Yasoda, He instills fearlessness in the devotees. Just by remembering Him the fear of the demons like Kamsa disappears even without His personal appearance. In today’s trouble-prone world where there is too much fear and paranoia, remembrance of the Lord and His Holy Name are the only solace from such fear.

I personally like the next prayer.

SB 10.2.41: O mother Devakī, by your good fortune and ours, the Supreme Personality of Godhead Himself, with all His plenary portions, such as Baladeva, is now within your womb. Therefore you need not fear Kaṁsa, who has decided to be killed by the Lord. Your eternal son, Kṛṣṇa, will be the protector of the entire Yadu dynasty.

I find this prayer sweet because it shows the demigods compassion and concern for Mother Devaki. Remember that the demigods started their prayers seeking protection for themselves. But gradually in the course of their prayers, their consciousness became so elevated that they started praying for others. They are giving assurance to Mother Devaki that she need not fear Kamsa. She has Lord Krsna and Lord Baladeva in Her womb. She is carrying the two most powerful personalities in her womb. They will give protection to the whole creation and especially to the Yadu dynasty. Therefore, Mother Devaki has nothing to fear.

This is the sign of advancement in bhakti. Neophyte devotees pray for themselves. Advanced devotees pray for others’ welfare. As we are going to observe the disappearance of Srila Prabhupada tomorrow, it is a good time to meditate on his compassion for all suffering souls in this world. Srila Prabhupada always prayed for others’ welfare. He gave us books so that by reading them the sleeping souls can awaken from their sleep on maya’s lap and realize their true eternal identity and abode in relation to Lord Krsna. This is the power of sincere prayer of a pure devotee. By the strength of his prayer and purity, he can deliver the whole world.

All glories to Srila Prabhupada!

Hare Krsna,

In the first part of their prayers (verses 26-28), the demigods glorifies the Supreme Lord’s opulence and power. They pray that Krsna is the cause of all causes and the truth of all truths. They, therefore, fully surrender unto Him. In the next part of the prayers (verses 29-33), the demigods glorify the Lord’s supreme merciful nature. They pray that Krsna is the supreme protector. He incarnates in this world in different forms to bring good fortune to all living entities, please the pious devotees and annihilate the non-devotees. They also pray that Krsna is so merciful to the suffering living entities that He provides His lotus feet as the boat to cross the material ocean.

In this set of prayers (verses 34-36), the demigods mention what the Lord possesses a purely spiritual body that is beyond the three modes of material nature. Why does the Lord appear in this way? He does so to bestow all good fortune upon the living entities? How does the Lord bestow such good fortune? By teaching them various Vedic activities such as ritualistic ceremonies, mystic yoga, austerities, penances, samādhi, and finally culminating to His worship according to Vedic principles. The main Vedic principle in the age of Kali is the chanting of the Holy Name. In this Age of Kali, the Supreme Personality of Godhead appeared as Śrī Caitanya Mahāprabhu and preached that in this age the Vedic activities cannot be systematically performed because people are so fallen.

“In this age of quarrel and hypocrisy the only means of deliverance is chanting the holy name of the Lord. There is no other way. There is no other way. There is no other way.”

Verse 35 is a counter to the previous verse. What if some people conclude that the Lord’s form is not suddha-sattva but composed of material guna? The demigods respond by saying that if the Lord’s transcendental body were not beyond the modes of material nature, one could not understand the difference between matter and transcendence. The realization of Lord’s transcendental form is possible only for devotees who are bestowed with the Lord’s mercy. Only by the mercy of the Supreme Personality of Godhead can one understand Him. Those who are in the modes of material nature cannot understand Him. The realization of the devotees is the proof of the Lord’s spiritual form. In other words, it is by the agency of suddha sattva that these qualities must manifest, not by the agency of matter.

According to the commentary of Srila Vishwanath Chakravarti Thakura, if the Lord’s suddha sattva body were never to manifest, then the realization which destroys ignorance would not take place. If His body were material, then He could be inferred by the use of material intelligence. He who possesses matter, and by whose intelligence matter manifests would be called the Lord. This is totally against the conception of the Absolute Truth.

BG 18.55: One can understand Me as I am, as the Supreme Personality of Godhead, only by devotional service. And when one is in full consciousness of Me by such devotion, he can enter into the kingdom of God.

Because of his pure devotional service, a devotee can understand the transcendental qualities and the opulences of the Supreme Lord in truth.

On the other hand, the Lord says that He is never manifest to the foolish and unintelligent. For them He is covered by My internal potency, and therefore they do not know that He is unborn and infallible (BG 7.25)

I find verse 36 to be the best of the prayers. It says that not only the Lord’s form is suddha sattva but also His name. His transcendental name and form can be realized only by devotion. There is no other way. The Lord’s transcendental name and form are not ascertained by those who merely speculate on the path of imagination. Even by chanting His name or meditating on His form, the casual observer cannot discern or realize His sweetness, nor perceive His qualities, birth and activities. If one fails to realize the sweetness of His name or form, he has not attained any realization at all. It is like those afflicted with jaundice: though chewing sugar candy, they cannot taste the sweetness. Similarly, those devoid of devotion cannot realize the sweetness of His name and form. Therefore, His name and form must also be suddha sattva, purely spiritual.

“Śrīla Rūpa Gosvāmī has therefore said that by affection and love for the Supreme Personality of Godhead, devotees can express their mind to Him with their words. Others, however, cannot do this, as confirmed in Bhagavad-gītā (bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ).” (SB 10.2.36 Purport)

The key takeaway for us is that if we serve the sweet Lord by hearing and chanting His names with devotion, we will directly realize His spiritual name and form.

All glories to Srila Prabhupada!