Hare Krsna,

As I keep meditating on this pastime, my mind is unable to accept that Indra could act independently in the mischief that he is up to. He is not an ordinary living entity. He is the Lord of the devatas (demigods). He is not a lone living entity cut off from the rest of the world, thinking that he is the lord of everything. He has thousands of servants, attendants, advisors, friends, and well-wishers. He has subordinate demigods who report to him. He has spiritual master and great sages as guides. Even if I assume for a moment that he is forgetful of the Supreme Personality of Godhead Himself and thus picking up a fight with the Lord which will lead to disastrous consequences, aren’t there others around him to remind him what he is getting into and who he is dealing with? Aren’t good counsels not available to Indra? I am sure there are because even the Samvartaka clouds are fearful of what Indra is asking them to do.

“When King Indra ordered the sāṁvartaka and companion clouds to go to Vṛndāvana, the clouds were afraid of the assignment.” (Kṛṣṇa Book, Chapter 25)

Considering all this, I can only see the divine hand of Krsna in this pastime. He is using Indra as an instrument to execute this pastime. This meant that Krsna had to make Indra puffed up of his position and privileges. Through this pastime, Krsna wanted to demonstrate that even the mightiest demigod is subordinate to Him, and that pure devotion to the Lord is more pleasing than ritualistic of the demigods.

Another lesson that I can draw from this is that by dismantling over-reliance on karma-kanda (fruitive activities) rituals and demigod worship, Krsna establishes that pure bhakti is the highest path. This pastime foreshadows the teachings of Sri Caitanya Mahaprabhu where nama-sankirtana and loving devotion become the primary practice in Kali-yuga.

“Kṛṣṇa has declared in the Bhagavad-gītā that the worshipers of the demigods are not very intelligent. He has also declared that one has to give up all kinds of worship and simply concentrate on Kṛṣṇa consciousness. Kṛṣṇa’s invoking the anger of Indra and later on chastising him is a clear indication to His devotee that those who are engaged in Kṛṣṇa consciousness have no need to worship any demigod, even if it is found that the demigod has become angry. Kṛṣṇa gives His devotees all protection, and they should completely depend on His mercy.” ((Kṛṣṇa Book, Chapter 25)

All glories to Srila Prabhupada!

Hare Krsna,

Srila Prabhupada is eternal Vrajavasi. He took what was originally a sweet and intimate līlā in a rural setting of Vṛndāvana—Kṛṣṇa worshiping Govardhana Hill—and made it accessible to people across continents. A celebration once known only in Indian villages is now lovingly observed in cities from New York to Nairobi. Through Govardhana Pūjā, Śrīla Prabhupāda emphasized Kṛṣṇa’s teaching to the Vrajavāsīs—that pure devotion (bhakti) surpasses ritualistic worship of demigods. In this way, he taught the essence of Vedic culture to a global audience: that Kṛṣṇa is the Supreme Personality of Godhead and the ultimate shelter.

Govardhan Puja is a joyous festival. In all the temples of Vṛndāvana or outside of Vṛndāvana, huge quantities of food are prepared in this ceremony and are very sumptuously distributed to the general population. (Krsna book). Devotees make Govardhan hill replicas made of sweets. Devotees also offer simple offerings of vegetarian food such as rice, dahl, halavah, pākorā, puri and all kinds of milk preparations like sweet rice, sweetballs, sandeśa, rasagullā and lāḍḍu. After the Govardhan Puja, devotees circumabulate the Govardhan Hill with kirtana. Prabhupāda showed the world that spiritual practice could be both deeply philosophical and joyfully accessible.

By celebrating Kṛṣṇa as Govardhanadhārī, Śrīla Prabhupāda subtly corrected impersonalist misconceptions and reminded the world that God is not abstract—He is a playful, loving cowherd boy who lifts mountains to protect His devotees.

“But, today Kṛṣṇa lifted this hill; therefore His name is Giridhārī. Giridhārī means who held the hill. Giri means the hill, and dhārī means one who holds up. So today is that, is the annual ceremony of today, this Govardhana-pūjā. So we follow that principle. Because we are devotees of Kṛṣṇa, we are trying to follow His instruction.” (Govardhana Pūjā Lecture; Nov. 14, 1966; New York)

Govardhana Hill is very dear to the Vaisnavas. In Sri Caitanya Caritamrta (Madhya Lila), there is a beautiful pastime of Sri Madhavendra Puri rediscovering Gopala and establishing Him on top of Govardhana Hill.

“I offer my respectful obeisances unto Mādhavendra Purī, who was given a pot of sweet rice stolen by Śrī Gopīnātha, celebrated thereafter as Kṣīra-corā. Being pleased by Mādhavendra Purī’s love, Śrī Gopāla, the Deity at Govardhana, appeared to the public vision.” (CC Madhya 4.1)

“Bhaktivinoda Ṭhākura annotates that this Gopāla Deity was originally installed by Vajra, the great-grandson of Kṛṣṇa. Mādhavendra Purī rediscovered Gopāla and established Him on top of Govardhana Hill. This Gopāla Deity is now situated at Nāthadvāra and is under the management of descendants of Vallabhācārya. The worship of the Deity is very luxurious, and one who goes there can purchase varieties of prasādam by paying a small price.” ((CC Madhya 4.1 Purport)

There is also a sweet pastime of Lord Caitanya and His loving exchange with Sri Raghunath Dasa Goswami.

Śrī Caitanya Mahāprabhu instructed Raghunātha dāsa, “This stone is the transcendental form of Lord Kṛṣṇa. Worship the stone with great eagerness.” (CC Antya 6.294)

Purport: Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya that in the opinion of Śrī Caitanya Mahāprabhu, the govardhana-śilā, the stone from Govardhana Hill, was directly the form of Kṛṣṇa, the son of Mahārāja Nanda. The Lord used the stone for three years, and then in the heart of Raghunātha dāsa the Lord awakened devotional service to the stone. The Lord then gave the stone to Raghunātha dāsa, accepting him as one of His most confidential servants…

Srila Raghunath Das Goswami composed Govardhana-vasa-prarthana-dasakam to glorify Sri Govardhana. There is a nice verse (and one of my favorites):

nirupadhi-karuṇena śrī-śacīnandanena

tvayi kapaṭi-śaṭho ‘pi tvat-priyenārpito ‘smi

iti khalu mama yogyāyogyatāḿ mām agṛhṇan

nija-nikaṭa-nivāsaḿ dehi govardhana tvam

“Although I am a cheater and a criminal, unlimitedly merciful Lord Sacinandana, who is very dear to you, has given me to you. O Govardhana, please do not consider whether I am acceptable or not, but simply grant me residence near you.”

All glories to Srila Prabhupada for connecting us with Sri Govardhana who is dear to all the Vaisnavas!

Hare Krsna,

Our scriptures offer rich guidance on communication, persuasion, and the art of convincing others – but they do so within a deeper spiritual context.

In Bhagavad Gita, convincing is not just about winning arguments; its about communicating truth with compassion, purity of purpose, and alignment with scriptures. The entire Bhagavad Gita is in essence Krsna persuading Arjuna to perform his ksatriya duty of fighting. Kṛṣṇa does not force Arjuna but patiently explains using logic, philosophy, examples, and personal realization. Krsna finally ends with vimṛśyaitad aśeṣeṇa yathecchasi tathā kuru – Deliberate on this fully, and then do what you wish to do. (BG 18.63) The lesson here is that the best persuasion respects the other person’s free will and encourages reflection, not blind acceptance. In my last forum post, I gave reference of BG 17.15 to highlight that real persuasive power lies in truth spoken sweetly and wisely, grounded in śāstra.

Even in Srimad Bhagavatam, we see examples of great devotees convincing others not by debate, but by purity of their consciousness, sweetness of their speech, and deep realization. Sukadeva Goswami convinces Pariksit Maharaja to absorb his mind in Krsna instead of being absorbed in fear of death. His speech was full of nectar, and many exalted devotees listened with rapt attention for seven days and seven nights. Similarly, we see Narada Muni travelling the universe inspiring transformation – from hunter Mrgari to kings such as Dhruva Maharaja and Citraketu Maharaja. He never imposes; he reveals the beauty of devotional life so powerfully that the listener naturally feels inspired. The lesson is that when one speaks with conviction from realization and compassion, even kings become eager listeners. When Srila Prabhupada spoke (and still speaks to us through his voice recordings), it changed the lives and consciousness of thousands and thousands of people across the world. Such power of conviction arises from bhakti and personal realization – not age or status.

Krsna is merely a child by age, but He spoke with logic and philosophy. Basically, Krsna did not ask Nanda Maharaja to stop the sacrifice (Indra-yajna). Ratherhe proposed dovetailing. Whatever arrangement and paraphernalia Nanda Maharaja made should be engaged in worshiping Govardhan Hill.

Kṛṣṇa replied, “My dear father, don’t delay. The sacrifice you propose for Govardhana and the local brāhmaṇas will take much time. Better take the arrangement and paraphernalia you have already made for sacrificing Indra-yajña and immediately engage it to satisfy Govardhana Hill and the local brāhmaṇas.” (Krsna book, 24-30)

“After everyone has eaten to his satisfaction, you should all dress and decorate yourselves handsomely, smear your bodies with sandalwood paste and then circumambulate the cows, the brāhmaṇas, the sacrificial fires and Govardhana Hill. This is My idea, O father, and you may carry it out if it appeals to you. Such a sacrifice will be very dear to the cows, the brāhmaṇas and Govardhana Hill, and also to Me.” (SB 10.24.29-30)

Krsna’s instruction to Nanda Maharaja and cowherd men aligns with His teachings in BG 9.27: “Whatever you do, whatever you eat, whatever you offer or give away, and whatever austerities you perform – do that, O son of Kuntī, as an offering to Me.”

Thus, Krsna is instructing that whatever sacrifice they perform must be performed for Him in the form of Sri Govardhana Hill. This will satisfy Him. They don’t need to do anything differently.

“Therefore may a sacrifice for the pleasure of the cows, the brāhmaṇas and Govardhana Hill begin! With all the paraphernalia collected for worshiping Indra, let this sacrifice be performed instead.” (SB 10.24.25)

All glories to Srila Prabhupada!

Hare Krsna,

The beauty of Srimad Bhagavatam is that whatever Krsna instructed in Bhagavad-Gita to Arjuna on the battlefield of Kuruksetra is practically demonstrated in the pastimes of Srimad Bhagavata. In BG 7.20-23, Krsna says:

“Those whose intelligence has been stolen by material desires surrender unto demigods and follow the particular rules and regulations of worship according to their own natures.”

“Men of small intelligence worship the demigods, and their fruits are limited and temporary. Those who worship the demigods go to the planets of the demigods, but My devotees ultimately reach My supreme planet.”

Thus Krsna is advising Nanda Maharaja and others that they should stop worshiping the demigod Indra.

“He suggested that they forgo the sacrifice. His reasons for discouraging the sacrifice performed to please Indra were twofold. First, as stated in the Bhagavad-gītā, there is no need to worship the demigods for any material advancement; all results derived from worshiping the demigods are simply temporary, and only those who are less intelligent are interested with temporary results. Secondly, whatever temporary result one derives from worshiping the demigods is actually granted by the permission of the Supreme Personality of Godhead.” (Krsna book; 12-23)

Rather Krsna is teaching that “whatever benefit is supposed to be derived from the demigods is actually bestowed by the Supreme Personality of Godhead. Without the permission of the Supreme Personality of Godhead, one cannot bestow any benefit upon others. But sometimes the demigods become puffed up by the influence of material nature; thinking themselves as all in all, they try to forget the supremacy of the Supreme Personality of Godhead.” (Krsna book; 12-23)

This pastime holds profound deeper meaning. By halting the Indra-yajna (sacrifice to Indra), Kṛṣṇa emphasized that demigods, including Indra, function under the Supreme Lord’s direction and that ultimate devotion should be directed toward the Supreme. This act served to humble Indra, who had become proud of his position, and to illustrate that material opulence can lead to false pride. Kṛṣṇa’s protection of Vṛndāvana’s residents further underscores that those who surrender to Him are safeguarded, highlighting the importance of exclusive devotion to the Supreme Personality of Godhead.

Another lesson I take away from this chapter is the use of argument and logic to convince someone about something. As in Bhagavad Gita, here also Krsna simply does not order. “Stop worshipping Indra.” Krsna provides thorough reasoning and logic why Nanda Maharaja should stop worshipping Indra. He invokes various schools of thoughts to build His arguments. He uses karma-mīmāṁsā phiolosphy which emphasizes on commitment to one’s duties, and do not accept the supreme authority of God. karma-mīmāṁsā is basically atheism with a belief of reincarnation. The followers of karma-mīmāṁsā say that there are subtle laws of nature that reward or punish us according to how we act: “As you sow, so shall you reap.” In a future life one reaps the fruit of one’s present work, and this is the sum and substance of reality.

Krsna also uses other line of arguments such as

(a) There is some supreme controller who awards all others the results of their activities and that there is no question of being the bestower of fruitive results unless fruitive activities have actually been performed. (SB 10.23.14)

(b) Jivas are forces to experience the consequences of their own work. Indra cannot change that destiny, which is born of their own nature. So why worship Indra? (SB 10.23.15)

(c) Every individual is under the control of his own conditioned nature (svabhava), and thus he must follow that nature. (SB 10.23.16)

(d) It is karma that causes the conditioned living entity to accept and then give up different high- and low-grade material bodies, this karma is his enemy, friend and neutral witness, his spiritual master and controlling lord. (SB 10.23.17)

(e) The causes of creation, maintenance and destruction are the three modes of nature — namely goodness, passion and ignorance. Impelled by the material mode of passion, the clouds pour down their rain everywhere, and by this rain all creatures gain their sustenance. What has the great Indra to do with this arrangement? (SB 10.23.22-23)

This teaches us that a devotee must be well-versed in scriptures and philosophy in order to preach in the correct way without agitating someone.

BG 17.15: Austerity of speech consists in speaking words that are truthful, pleasing, beneficial, and not agitating to others, and also in regularly reciting Vedic literature.

Krsna spoke the truth in a pleasing way without agitating Nanda Maharaja and others on why they should stop worshipping Indra. He quoted various philosophical thoughts to build His arguments. Srila Prabhupada also employed the same techniques when preaching. He says that he had to spend or waste gallons of blood before he could convert a person to Kṛṣṇa consciousness.

Blind faith and following has no basis on the path of bhakti. Krsna is teaching us that we use our intelligence (supported by scriptures) to become convinced about anything in life and convince others also.

All glories to Srila Prabhupada!

Hare Krsna,

This is yet another beautiful pastime of how Lord Krsna inspires the wives of the brahmanas to go beyond prema. It is conclusively established in the lesson that the wives of the brahmanas were endowed with the greatest prema. (Sārārtha-darśini; SB 10.23.25). Yet Krsna wants the gopis to develop more love and attachment for Him. There are more varieties of love of Godhead beyond prema.

“The nine varieties of prema-bhakti are rati, prema, sneha, māna, praṇaya, rāga, anurāga, bhāva and mahābhāva—attraction, love, affection, adverse feelings, intimacy, attachment, subattachment, ecstatic love and sublime ecstatic love.” (CC Madhya 24.30)

Krsna wants to increase the eagerness of their feeling of separation and unalloyed love. He explains that physical proximity with Him is not the best way to increase their love for Him.

“For you to remain in My bodily association would certainly not please people in this world, nor would it be the best way for you to increase your love for Me. Rather, you should fix your minds on Me, and very soon you will achieve Me.” (SB 10.23.32)

“It is by hearing about Me, seeing My Deity form, meditating upon Me and chanting My names and glories that love for Me develops, not by physical proximity. Therefore please go back to your homes.” (SB 10.23.33)

Basically, Krsna is teaching that devotional service in separation from Him will enhance one’s bhakti and prema. Sri Caitanya Mahaprabhu appeared to give us exactly that – love in separation. Our Goswamis and acaryas have written many scriptures explaining to us the science of love of Godhead in separation. Sri Caitanya Mahaprabhu desires that His special mercy be spread throughout the world in this Kali-yuga – prthivite ache yata nagaradi-grama sarvatra pracara haibe mora nama. These are the inner feelings of Sri Caitanya Mahaprabhu. Sri Rupa Gosvami committed to writing all these feelings of the Lord.

Devotees acknowledge Sri Caitanya Mahaprabhu’s special mercy upon Srila Rupa Gosvami in the following words: sri-caitanya-mano ’bhistam-sthapitam yena bhu-tale svayam rupah kada mahyam dadati sva-padantikam. “When will Srila Rupa Gosvami Prabhupada, who has established within this material world the mission to fulfill the desire of Lord Caitanya, give me shelter under his lotus feet?” The special function of Srila Rupa Gosvami is to establish the feelings of Sri Caitanya Mahaprabhu.

Srila Prabhupada, in line with Srila Rupa Goswami’s desired, provided us a perfect transcendental platform to perform what Sri Krsna says in SB 10.23.33: It is by hearing about Me, seeing My Deity form, meditating upon Me and chanting My names and glories that love for Me develops, not by physical proximity. Therefore please go back to your homes.

Srila Prabhupada has given us Krsna consciousness literatures such as Srimad Bhagavatam to hear from; he has established temples and deities to worship; he has taught us the perfect process to meditate on Krsna; he has brought to us the Holy Name to chant; and he has inspired us to preach and glorify the message of the Supreme Lord. Thus, Srila Prabhupada has perfectly executed the mission and desire of Srila Rupa Goswami (and Sri Caitanya Mahaprabhu). If we follow these instructions sincerely and seriously with devotion and faith, we can attain love of Godhead as Krsna promises. We do not have to renounce our family and occupation. Arjuna did not have to forsake his family. He just had to follow Krsna’s instruction to fight. Krsna did not want the wives of the brahmanas to leave their fathers, brothers, sons, other relatives or the general populace. What is called for here is not external renunciation, but renunciation from within and full surrender to Krsna. By staying in the world and performing our worldly duties but always meditating on Krsna, we can develop love for Krsna as promised.

All glories to Srila Prabhupada!

Hare Krsna,

There are two wonderful lessons I draw from this lesson – (a) eagerness to serve and please Krsna spontaneously, as demonstrated by the brahmana wives, and (b) perfection of hearing leading to Krsna’s darshan and service.

“Immediately upon hearing this, the wives of the brāhmaṇas became anxious for Kṛṣṇa and Balarāma. These reactions were spontaneous. They did not have to be convinced of the importance of Kṛṣṇa and Balarāma; immediately upon hearing Their names, they became very anxious to see Them. Being advanced by thinking of Kṛṣṇa constantly, they were performing the greatest form of mystic meditation. All the wives then became very busily engaged in filling up different pots with nice foodstuff. Due to the performance of the sacrifice, the various food was all very palatable. After collecting a feast, they prepared to go to Kṛṣṇa, their most lovable object, exactly in the way rivers flow to the sea.” (Texts 13-23: Kṛṣṇa Book)

This shows that Krsna reciprocates according to one’s level of surrender and devotion – ya yatha mam prapadyante (BG 4.11). Depending on what we desire earnestly, Krsna reciprocates accordingly. Being the Supersoul in everyone’s heart, Krsna knew that the wives of the brahmanas had been eagerly waiting to serve Him. And thus they were given the opportunity to serve Him, Lord Balarama and Their cowherd friends.

There is a similar pastime in Ramayana – a heartwarming tale of Lord Rama and Shabri’s half-eaten berry fruit. Seeing her faith and devotion, Shabari had been blessed by her spiritual master (Sage Matanga) that she will have the good fortune of having the darshan of Lord Shri Rama. She waited and waited for years on end.  She became old and feeble, but the assurance in her heart that Lord Rama would arrive, remained ever-fresh. At last in search of Mother Sita, Lord Rama and Lakshman arrived at Sage Matanga’s ashram, after killing the demon Kabandh.  Shabari welcomed them and washed their feet reverentially with the tears that flowed from her eyes.  Lord Rama asked her to fetch some fruit.  Shabari offered him berries (ber) and fruits but before giving them to Lord Rama, she tasted each one of the berries, drowned in devotion. She forgot that she was feeding Lord Rama with berries that were bitten and therefore unfit and impure for offering.  But swayed by her intense devotion, Lord Rama ate the berries with joy.  It was a moment when the devotee and divine were joined in immense love and devotion.  Laxman, with tears rolling down his cheeks, was silently observing the pure love between God and the devotees.  Similarly, Lord Krsna reciprocated with the pure love of His devotee brahmana wives by asking them for food.

The second lesson is the result of perfecting the art of hearing about Krsna.

“O ruler of men, for a long time those brāhmaṇa ladies had heard about Kṛṣṇa, their beloved, and His glories had become the constant ornaments of their ears. Indeed, their minds were always absorbed in Him. Through the apertures of their eyes they now forced Him to enter within their hearts, and then they embraced Him within for a long time. In this way they finally gave up the pain of separation from Him, just as sages give up the anxiety of false ego by embracing their innermost consciousness.” (SB 10.23.23)

Srila Visvanatha Cakravarti Thakura writes that their ears had become successful by hearing repeatedly about the excellent qualities of their beloved, and thus their minds became absorbed in Kṛṣṇa. This mood of the ladies is called śuddha or nirguṇa-bhakti (pure devotion). In Śrīmad-Bhāgavatam 3.29.11-12, Lord Kapiladeva said to his mother, Devahūti,

“O Mother! If one simply hears about my virtues, his mind flows without interruption to me, living in the hearts of all, like the Gaṅgā flows to the sea. Such causeless and ceaseless devotion to me, the Supreme Person, has been spoken of as a characteristic of nirguṇa-bhakti-yoga.”

This perfection of hearing by the wives of the brahmanas led to direct vision of Krsna.

In Sārārtha-darśinī-ṭīkā on Śrīmad Bhāgavatam 1.2.21, Srila Visvanatha Cakravarti Thakura describes fourteen steps of a jīva’s journey to attain the highest attainment]: (1) the grace of sādhus, (2) service to a great person, (3) śraddhā, (4) taking shelter at the feet of a guru, (5) desire for [engagement in] practices of bhakti (bhajana), (6) bhakti [i.e., engagement in sādhana-bhakti], (7) disappearance of anarthas, (8) niṣṭhā [i.e., fixity in the practice of bhakti], (9) ruci (taste), (10) āsakti (affinity), (11) rati [i.e., bhāva-bhakti], (12) prema (divine love), (13) darśana [i.e., direct perception of Bhagavān], and then (14) experience of his mādhurya (mellifluousness).”

satāṁ kṛpā mahat-sevā śraddhā guru-padāśrayaḥ |

bhajaneṣu spṛhā bhaktir anarthāpagamas tataḥ ||

niṣṭhā rucir athāsaktī ratiḥ premātha darśanam |

harer mādhuryānubhava ity arthāḥ syuś caturdaśe ||

As we can see, stage 13 is darśana [i.e., direct perception of Bhagavān]. The wives of the brahmanas attained this stage of bhakti by constantly hearing about the Lord and attaining prema.

This is the power of chanting and hearing about Krsna.

All glories to Srila Prabhupada!

Hare Krsna,

Krsna declares in BG 4.8: “To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I Myself appear, millennium after millennium.”

Although the chapter is titled “Delivering the Wives of the Brāhmaṇas Performing Sacrifices,” Krsna is not only delivering the wives of the ritualistic brahmanas but also delivering the brahmanas in an indirect way. Citing the example of Mahārāja Prahlāda, Srila Prabhupada mentions in SB 1.19.2 that the family members of a devotee also share the effects of a devotee’s service unto the Lord. Mahārāja Prahlāda saved his demon father by his personal devotional service. Therefore, why should the brahmanas be deprived of the effects of their wives’ pure bhakti?

By His divine arrangement, Krsna engages the wives of the brahmanas in serving Him, Balarama and Their cowherd friends with food. After years or lifetimes of performing bhakti, the wives have finally reached the stage where they are able to feed the Lord and His associates directly. This is the perfection of their bhakti. And this is Krsna’s direct benediction on them.

“Requested in this way by Their friends, Lord Kṛṣṇa and Balarāma immediately showed compassion on certain wives of brāhmaṇas who were performing sacrifices. These wives were great devotees of the Lord, and Kṛṣṇa took this opportunity to bless them.” (Kṛṣṇa Book, 1-12)

On the other hand, the brahmanas are not Vaiṣṇavas. They are too engrossed in Vedic ritualistic sacrifices. They cannot even chant the names of Kṛṣṇa and Balarāma. They are very busy in chanting the Vedic hymns, although the purpose of Vedic knowledge is to find Krsna. (Kṛṣṇa Book, 1-12) In other words, the brahmanas are in “deep slumber of forgetfulness” of the Supreme Lord and His Holy Names. Therefore, Krsna sends His direct associates (the cowherd boys) to revive the brahmanas’ memory. Just as Lord Caitanya sent His direct associates such Lord Nityananda. Sri Advaita Acarya, Srila Haridas Thakura to go door to door and preach the Holy Names to the householders in Navadvipa, so too Krsna instructed His cowherd friends to preach the Holy Name to the brahmanas on the pretext of asking for some food. Just as most-merciful Lord Caitanya engaged Lord Nityananda to deliver Jagai-Madhai, so too Krsna has instructed His cowherd friends to invoke the name and blessings of Lord Balarama to preach to the brahmanas.

Kṛṣṇa said, “You should ask for rice, calling out Our names. Though those brahmanas are supposed to be intelligent, they must be woken from their deep slumber of forgetfulness by calling out Our names. You should call out Baladeva’s name first because those materialistic brahmanas will think that Balarama, being a ksatriya, is a worthy recipient of charity, whereas I, being a mere vaisya, am certainly unworthy. Even if they give a little, it is acceptable.” (Sārārtha-darśini; SB 10.23.4)

Krsna and Balarama being vaisya and ksatriya respectively are just material designations and varnasrama dharma. Both are transcendental to all material designations. They are the Supreme Lord Themselves.

In this way, Krsna is engaging the power of His Holy Name and the mercy of Lord Balarama (or Lord Nityananda in Gaura-lila) to benedict the forgetful living entities and awaken them to Krsna consciousness. In this way, Lord Krsna and Lord Balarama are re-establishing the principles of religion (yuga-dharma of Kali-yuga – Nama Sankirtana).

“When the brāhmaṇas did not respond to the cowherd boys’ initial request, the boys addressed them with a touch of sarcasm: “Of course you know the highest principles of religion, so what can we tell you about dharma and adharma?” The phrase dharma-vittamāḥ (best knowers of dharma) can also be taken as dharma-vi-tamaḥ, which means the ritualistic brahmanas were actually totally ignorant of religious principles.” (Sārārtha-darśini; SB 10.23.7)

Although the cowherd boys spoke with sarcasm, what they said is indeed true. The brahmanas were totally ignorant of religious principles. They are ignorant that Krsna is the Supreme Personality of Godhead and that there is no difference between Him and His Holy Name.

Thus, I can realize that Lord Krsna and Lord Balarama, through this pastime in Dvapara yuga, have given an indication of what is to follow in the next yuga (Kali-yuga) – the propagation of the congregational chanting of the Holy Name all over the world.

All glories to Srila Prabhupada!

Hare Krsna,

This is a challenging forum topic for me to meditate and comment upon as both (Arjuna and the Gopis) are at different stages in terms of their sambandha (relationship) with Krsna. Their level of surrender would also be different even though all of them are nitya-siddhas. Each of them has his/her own sthayi bhava with Krsna. For a conditioned soul like me to compare their level of surrender is like asking a dwarf to touch the moon.

Nevertheless, I would like to share little bit of my realization. It could be just mental speculation on my part and not completely based on scriptural references. That’s because I do not remember ever reading or hearing about the comparison of the level of surrender displayed by Arjuna and the gopis. Ontologically I do not exactly know Arjuna’s relationship with Krsna and His mood of surrender. Both the gopis and Arjuna are completely surrendered to Krsna, but in their own way and mood. There is no doubt about this.

In Mahabharata, Arjuna (even though a nitya-siddha himself) played the role of a conditioned suffering living entity who has lost his way and seeks guidance what he should do or not do. Being completely bewildered and hopeless with the turn of events leading to the great war, Arjuna accepts complete helplessness and turns to Krsna for help. He prays in BG 2.7:

“Now I am confused about my duty and have lost all composure because of weakness. In this condition I am asking You to tell me clearly what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me.”

From then on, Lord Krsna speaks the message of the timeless Bhagavad Gita to enlighten Arjuna and ultimately show him the right path. Krsna eventually advises Arjuna to abandon everything, all varieties of religion and just surrender unto Krsna. Lest Arjuna is afraid of the consequences of surrendering, Krsna assures Arjuna not to worry. He (Krsna) will deliver Arjuna from all sinful reactions. (BG 18.66)

Arjuna finally takes complete shelter of Krsna and His advice. He says in BG 18.73: My dear Kṛṣṇa, O infallible one, my illusion is now gone. I have regained my memory by Your mercy. I am now firm and free from doubt and am prepared to act according to Your instructions.

Therefore, Arjuna’s surrender is more focused on a devoted disciple-like relationship, seeking guidance and protection from a spiritual master. Krsna had to inspire Arjuna with convincing words to bring him to the level of complete surrender. This is the situation with most of the conditioned living entities. We need training to understand the meaning and process of surrender. Thus, in a way Arjuna’s surrender is like the surrender of a sadhaka. It is like a baby learning to walk the first steps of his life – slow, fumbling, guided, cautious, regulated, and unaware of the next step or goal.

Arjuna surrenders to Krsna seeking wisdom and support during a moral dilemma on the battlefield, highlighting a more intellectual and duty-bound aspect of devotion and surrender. Let’s just call Arjuna’s surrender as ‘regulated surrender.’

The gopis’ surrender, on the other hand, is completely spontaneous. They are acting purely on the level of prema. They are acting on the highest platform of madhurya-rasa. Their surrender is out of pure love for Krsna. They have no other motivation other than to please Krsna and have Krsna as their husband. They do not have any tinge of selfish desire, inhibitions, self-consciousness, societal awareness, or family considerations. They just want to be with Krsna. They know of nothing other than Krsna. Their surrender is condition-less; they don’t care that the Personality they are surrendering to is the same Personality who forced them to stand naked in from of Him.

“Even though the gopis were treated contemptuously, they still acted favorably toward their beloved by doing what would have been impossible for others to do.” (SVT commentary on 10.22.22)

The gopis’ mood of surrender is described by Lord Caitanya Mahāprabhu when He prays, “My dear Lord Kṛṣṇa, You may embrace Me or trample Me under Your feet, or You may make Me brokenhearted by never being present before Me. Whatever You like, You can do, because You have complete freedom to act. But in spite of all Your dealings, You are My Lord eternally, and I have no other worshipable object.” This is the attitude of the gopīs toward Kṛṣṇa. (Krsna book 20-38)

Seeing the level of gopis’ love, devotion and surrender, Krsna, in reciprocation, comes under their control. Krsna comes under the control of His prema-bhaktas.

Kṛṣṇa said, “O chaste women! Though out of modesty you have not mentioned that your real purpose in worshiping Me was to please Me, I know and I accept it. Because your desire was pure it will be fulfilled. Since I am controlled by prema, nothing is impossible for My premi-bhaktas to attain.” (SVT commentary on 10.22.25)

Krsna further said to the gopis, “O women, although you are perfected (siddha) beings, you have taken the role of sadhakas (practicioners) to increase the sweetness of My pastimes on earth. In the near future you will enjoy with Me, and thus fulfill the purpose for which you undertook austerities in worshiping Durga. O pure women!.” (SVT commentary on 10.22.27)

Thus, I can say Arjuna’s surrender is ‘regulated’ and the gopis’ surrender is ‘spontaneous’. Similar to vaidhi-sadhana bhakti (as exemplified by Arjuna) and raghanuga/bhava/prema bhakti (as exemplified by the gopis of Vraja).

All glories to Srila Prabhupada!