Hare Krsna,

For sincere devotees sincerely endeavoring to make advancement in devotional service, overcoming all anarthas (unwanted things) is essential and most difficult. Bhakti-Rasamrta-Sindhu states that “devotional life is divided into two stages—sādhana-bhakti and bhāva-bhakti. Sādhana-bhakti refers to the development of devotional service through the regulative principles. The basic principle for the execution of devotional service is faith. Above that, there is association with devotees, and after that there is initiation by a bona fide spiritual master. After initiation, when one follows the regulative principles of devotional service, one becomes freed from all unwanted things. In this way one becomes firmly fixed and gradually develops a taste for devotional service. The more the taste grows, the more one desires to render service to the Lord. In this way one becomes attached to a particular mellow in the Lord’s service—śānta, dāsya, sakhya, vātsalya or madhura. As a result of such attachment, bhāva develops. Bhāva-bhakti is the platform of purified goodness. By such purified goodness, one’s heart melts in devotional service. Bhāva-bhakti is the first seed of love of Godhead. This emotional stage is there before one attains pure love. When that emotional stage intensifies, it is called prema-bhakti, or transcendental love of Godhead.” (BRS 1.4.15-16)

Anarthas mainly arise from material contamination, and liberation from such material contamination is called anartha-nivṛtti, indicating a diminishing of all unwanted things. This is the test of advancement in devotional service. It is said that the stage of ‘anartha-nivṛtti’ is a make-or-break stage on the path of bhakti. Many sadhakas (including myself) struggle to overcome this hurdle. It is said that if one can cross over anartha-nivṛtti stage, the process of devotional service becomes easier for the devotee. From there on, one becomes firmly fixed and gradually develops a taste for devotional service – thus gradually entering into raganuga-bhakti. Over time many devotees either lose taste in bhakti or become stagnant because of their inability to overcome the anarthas. It would have been easier to deal with a solitary anartha. But if we look at the anartha chart shared by our teachers, there are around 20 anarthas. This is like fighting 20 demons all the same time with our limited psycho-physical abilities. This battle cannot be fought alone. This is where we need tremendous help from Krsna and Balarama.

Srila Bhaktisiddhanta Sarasvati Thakura wrote in Prakrta-rasa Sata-dusini (Text 30): “If anarthas are not removed, then the Holy Name will never produce knowledge of the divine qualities of Krsna. If anarthas are not destroyed by the chanting of the Holy Name, one can never engage in service to Krsna.”

In Caitanya-siksamrta and Krsna-samhita, Srila Bhaktivinoda Thakura points out that there is a reason why some demons are killed by Krsna and others by Balarama. He says that those who desire to serve Krsna purely in the mood of Vraja should destroy the above-mentioned anarthas. Some of these anarthas must be eliminated by a devotee’s own endeavor and purity, and others can be destroyed by the mercy of Krsna. Bhaktivinoda Thakura explains that the anarthas represented by Dhenukasura and Pralamba are actually destroyed by Baladeva. If a devotee prays with humility to Krsna to remove all these anarthas in the heart (that are represented by the demons that Krsna killed), then Krsna will certainly do so. Other obstacles (represented by the demons killed by Baladeva) have to be removed by the one’s own endeavors. I found this really fascinating!

“Here is the secret of vraja-bhajana. Dhenukasura represents the wicked disposition that carries heavy loads. Pralamba represents the inclination to enjoy women, greed, the desire for worship and material prestige. The practitioner must eliminate these anarthas by his own endeavors, with the mercy of Krsna. Ignorance of the knowledge of one’s own spiritual identity (sva-svarupa), the Holy Name (nama-svarupa) and the identity of the Lord (upasya-svarupa) are all represented by Dhenukasura. The practicing devotee must remove these anarthas with great endeavor. The lust for man or woman, covetousness, the endeavor for mundane enjoyment, conceit, desire for worship and fame – these are all represented by Pralamba. One should realize that these are extremely ruinous to nama-bhajana and make great attempts to eliminate them. If one’s humility is sincere, then Krsna will certainly be compassionate. In this way, Baladeva will appear and all other problems will be eradicated in a second. Then gradually, favorable cultivation of one’s bhajana will occur. This process is very secret by nature and should be learned from a genuine guru, who is spotless in character.” (Srila Bhaktivinoda Thakura in Caitanya-siksamrta 6.6)

“It may also be appropriate to point out here that most of the demons killed by Krsna were disposed of before the pastimes of rasa-lila began. This includes the illusion of Brahma and defeat of Indra. Those dealt with before the rasa-lila were Putana, Sakatasura, Trnavarta, the Yamala-Arjuna trees, Vatsasura, Bakasura, Aghasura, the illusion of Brahma, Dhenukasura, Kaliya, the forest fire, Pralambasura, the yajnika-brahmanas, Indra and Varuna. Certainly one should be free from the anarthas represented by the above personalities before one thinks one’s self to be qualified for raganuga-bhakti.” (The Removal of Anarthas; Swami B.G. Narasingha)

Important lesson for us to take away from this lesson is “There is hope.” We don’t have to feel hopeless about getting rid of the anarthas. What cannot Krsna and Balarama’s mercy and power accomplish? By taking shelter of these two Lords and seeking Their help, we can one day conquer the mountain of anartha-nivrtti.

“Balarāma showed special powers in killing the best of strong demons. Thus he is called balaśālinā. Hari-vaṁśa says: “People on earth know the power of Balarāma, since he killed Pralamba who could not be killed by the devatās.” The boys were astonished because the demon had disguised himself as a cowherd boy. Or bala-śālinā means “by Balarāma who had the quality of praising Kṛṣṇa’s strength.” He thought, “I have killed this demon because of Kṛṣṇa’s powers. The cowherd boys were amazed at his great devotion to Kṛṣṇa.” (Sārārtha-darśini commentary on SB 10.18.30)

Just as Pralambasura carried Balarama away from Krsna, maya-devi is carrying us (the jivas) away from Krsna on the strength of our anarthas. But Balarama comes to our rescue in the form of a spiritual master. Lord Balarama is adi-guru. If we take shelter of guru and strictly following his instructions and regulative principles, Lord Balarama will deliver us back to Krsna. Thus, there is always hope!

All glories to Srila Prabhupada!

Hare Krsna,

I was thoroughly enjoying the verses of this chapter until I encountered a topic that sparked my intellectual curiosity—the term uddīpanā. To understand its technical meaning, I delved into additional sources.

In His instructions to Śrīla Sanātana Gosvāmī, Śrī Caitanya Mahāprabhu sheds light on the concepts of ālambana and uddīpana:

“There are two kinds of particular ecstasies [vibhāva]. One is called the support, and the other is called the awakening. The vibration of Kṛṣṇa’s flute is an example of the awakening, and Lord Kṛṣṇa Himself is an example of the support.” (CC Madhya 23.50)

Bhakti-rasāmṛta-sindhu elaborates further on these terms:

“The cause bringing about the tasting of love for Kṛṣṇa is called vibhāva. Vibhāva is divided into two categories—ālambana (support) and uddīpana (awakening).” (BRS 2.1.14)

“The object of love is Kṛṣṇa, and the container of that love is the devotee of Kṛṣṇa. Learned scholars call them ālambana—the foundations.” (BRS 2.1.16)

“Those things which awaken ecstatic love are called uddīpana. Mainly this awakening is made possible by the qualities and activities of Kṛṣṇa, as well as by His mode of decoration and the way His hair is arranged.” (BRS 2.1.301)

“Kṛṣṇa’s smile, the fragrance of His transcendental body, His flute, bugle, ankle bells and conchshell, the marks on His feet, His place of residence, His favorite plant [tulasī], His devotees, and the observance of fasts and vows connected to His devotion all awaken the symptoms of ecstatic love.” (BRS 2.1.302)

This chapter vividly illustrates how the forests of Vṛndāvana act as uddīpana to stimulate rasa for the Vrajavāsīs.

I began to wonder at what stage of bhakti these uddīpana manifest. Can sādhakas experience them? It seems unlikely. From my understanding, these ecstatic symptoms manifest only after reaching the platform of sthāyibhāva. I drew this conclusion from Śrīla Prabhupāda’s explanation in Teachings of Lord Caitanya, Chapter 14:

“Situated above these two emotions is permanent love, which is called sthāyibhāva. In other words, attachment to Kṛṣṇa is permanent. That permanent loving attitude is sometimes mixed with different kinds of taste, called vibhāva, anubhāva and vyabhicārī. Vibhāva is a particular taste for attachment to Kṛṣṇa, and it can be divided into two further categories—ālambana and uddīpana. In the Agni Purāṇa and other authoritative scriptures, that which increases one’s love of Kṛṣṇa is said to be vibhāva, and when Kṛṣṇa is the objective, vibhāva is increased as ālambana. Uddīpana is induced by Kṛṣṇa’s transcendental qualities, His activities, His beautiful smiling face and the aroma of His body, the sound of His flute, the sound of His conchshell, the marks on the bottoms of His feet, His dwelling place and His paraphernalia of devotional service (such as tulasī leaves, devotees, ceremonial performances and Ekādaśī). Anubhāva occurs when feelings and emotions within oneself are exhibited. In the attitude of anubhāva, one dances and sometimes falls down, sometimes sings loudly, shows convulsions, yawns, and sometimes breathes very heavily—all without concern for circumstances.”

Although I refrained from delving too deeply into the technicalities of uddīpana, I found great joy meditating on how the presence of Kṛṣṇa and Balarāma transformed the intense summer into a delightful spring. As I read these verses, I didn’t experience ecstatic emotions (as one in sthāyibhāva does) but was mentally transported to a serene and pure environment. I envisioned the thunderous roar of cascading waterfalls silencing the chirping of birds and insects. Trees, perpetually misted by the spray, adorned the lush landscape. Gentle breezes swept over rippling lakes and flowing rivers, carrying the fragrant pollen of lotus flowers and water lilies. The forest of Vṛndāvana bloomed with a profusion of colors, its life enriched by the harmonious symphony of animals and birds. Peacocks and bees sang joyously, while cuckoos and cranes cooed melodiously.

In this enchanting forest, Lord Kṛṣṇa, the Supreme Personality of Godhead, entered with Lord Balarāma, accompanied by the playful cowherd boys and their herds of cows. Kṛṣṇa, with His flute at His lips, filled the air with divine melodies.

As I meditated, I reflected on the mahā-mantra as an echo of Kṛṣṇa’s flute, cascading through boundless oceans and lands, before reaching the core of my heart through my ears. Though I didn’t feel the ecstatic emotions of sthāyibhāva, this thought stirred within me an intense desire to dive deeper into the nectar of the Holy Name. It inspired me to chant without offenses, with love and free from all material desires. I prayed that Kṛṣṇa and Balarāma, along with Their friends, would dance joyously on the courtyard of my purified heart.

Kṛṣṇa, Balarāma, and Their cowherd boyfriends roamed through the forest, surcharged with abundant pleasure and joy, laughing, playing, and reveling in each other’s company. Their transcendental activities filled the atmosphere with boundless bliss, transforming even the simplest surroundings into a realm of divine ecstasy. May I one day attain the stage of pure devotional service, where my every thought, word, and action brings immense pleasure to the Supreme Lord, just as the Vrajavāsīs delight Him through their unwavering love.

All glories to Srila Prabhupada!

Hare Krsna,

This lesson about the pastime of Kṛṣṇa swallowing the forest fire to save the Vrajavāsīs coincides with the recent, and still developing, devastating forest fires in Los Angeles. The contrast between the attitudes and responses of the people in Vṛndāvana and Los Angeles during these crises is striking.

In Los Angeles, the city and the state of California have mobilized all available resources and machinery to control the fire, prioritizing the protection of communities and their properties. Yet, despite their best efforts, the authorities are unable to tame the fierce winds that continue to fan the chaotic flames. The sheer geographical scale of the fires makes it impossible to control them fully with human means. Firefighters and their engines are unable to reach every corner, leaving many affected individuals scrambling to save their lives. Billions of dollars’ worth of property has been destroyed, and in the aftermath, political blame games have emerged.

Amidst such destruction, suffering, and extensive media coverage, few pause to reflect on the overwhelming power of nature, its ultimate controller, or the possibility of seeking solace or solutions by turning to a higher power—perhaps even to the Supreme Lord. The pastime of Kṛṣṇa effortlessly swallowing the forest fire serves as a powerful reminder of the divine’s ability to protect and restore order, contrasting the material struggles to address natural calamities. Perhaps such moments invite us to contemplate deeper truths and seek harmony with the Divine will.

The pastime of Kṛṣṇa swallowing the forest fire not only demonstrates His divine power but also highlights the unwavering faith and surrender of the Vrajavāsīs in the face of mortal danger. After spending the night by the bank of the Yamunā, still wary of the poisonous waters of Kāliya’s lake, the residents of Vṛndāvana found themselves surrounded by a raging forest fire. This blaze, fueled by the dry summer heat, posed an insurmountable threat to their lives, leaving them no choice but to turn to Kṛṣṇa for protection.

The Vrajavāsīs, though engaged in simple agricultural lives, held a profound understanding of Kṛṣṇa’s divine nature. When the fire began to scorch the forest, their immediate response was not panic but complete reliance on Kṛṣṇa. Their prayers, as recorded in the Śrīmad-Bhāgavatam, reflect their deep trust:

“Kṛṣṇa, Kṛṣṇa, O Lord of all opulence! O Rāma, possessor of unlimited power! This most terrible fire is about to devour us, Your devotees!” (SB 10.19.23)

This plea reveals their absolute dependence on Kṛṣṇa and their understanding of His position as the Supreme Protector. They appealed to Him not merely for physical safety but out of fear of being separated from His lotus feet. Their prayers expressed their ultimate desire to continue serving Him, even amidst imminent danger:

“O Lord, we are Your true friends and devotees. Please protect us from this insurmountable fire of death. We can never give up Your lotus feet, which drive away all fear.” (SB 10.19.24)

Kṛṣṇa, moved by their devotion and recognizing their distress, immediately acted to protect them. Demonstrating His infinite potency (sakti dhrk), He effortlessly swallowed the fire. This act, though seemingly miraculous, exemplifies how the Lord’s saṁhārikā-śakti (destructive power) operates within His eternal spiritual form. It is a reminder that Kṛṣṇa’s divine energy, fueled by His love for His devotees, transcends all material limitations.

This pastime is a timeless example of how turning to the Supreme Lord with genuine devotion and humility can provide refuge from the most insurmountable challenges. In today’s world, where crises such as natural disasters and personal struggles abound, the Vrajavāsīs’ unwavering faith in Kṛṣṇa serves as a beacon, guiding us to seek shelter in the divine and find peace amidst the chaos.

Srila Prabhupada said at various places how Krsna consciousness can truly save the worlḍ.

“At the present moment practically the entire world is afraid of rogues and nondevotees; therefore this Kṛṣṇa consciousness movement is started to save the world from irreligious principles. Everyone should cooperate with this movement in order to bring about actual peace and happiness in the world.” (SB 4.28.48 Purport)

“The Kṛṣṇa consciousness movement is the only hope to save the world from such devastation. It is the most scientific and authorized movement for the actual welfare of the whole human society.” (SB 5.2.1 Purport)

All glories to Srila Prabhupada!

Hare Krsna,

This relatively short lesson provides profound wisdom on humility, mindfulness, false compassion and committing offenses to others. The pastimes of Kāliya, Garuḍa, and Saubhari Muni provide valuable insights into the nature of offenses and the means to avoid them. These stories highlight the root causes of offenses—arrogance, false compassion, and impulsive actions—and their detrimental consequences, offering practical lessons for cultivating humility, respect, and self-awareness in our interactions.

Offenses often arise from pride and a lack of respect for others. Kāliya’s actions exemplify this: disregarding Garuḍa’s authority, he consumed offerings meant for Garuḍa, thereby provoking divine retribution. Arrogance blinded Kāliya to the consequences of his actions, leading to his exile and chastisement by Kṛṣṇa. Similarly, Saubhari Muni, despite his yogic prowess, succumbed to false compassion and anger. His impulsive curse on Garuḍa not only disrupted natural harmony but also caused his spiritual downfall. These examples underscore that offenses are rooted in an inflated sense of self and an inability to consider the larger picture.

Saubhari Muni’s action resembles Bharat Maharaja’s story where he also developed false compassion for a fawn leading to his down-falḷ. Unlike Saubhari Muni, Bharat Maharaja did not commit any offense to another Vaisnava. Therefore, his fall-down was not as severe as he was able to remember his past life in his next birth, take corrective actions, and return back home, back to Godheaḍ.

Humility is the cornerstone of avoiding offenses. Kāliya’s transformation after Kṛṣṇa’s intervention illustrates the importance of surrender and respect. When Kṛṣṇa danced on Kāliya’s hoods, the serpent realized his folly and offered heartfelt prayers of repentance. This act of humility not only saved him but also allowed him to gain Kṛṣṇa’s favor. Similarly, understanding one’s position in relation to others can prevent offenses. Saubhari Muni’s mistake lay in overstepping his bounds by cursing Garuḍa, an exalted devotee of Lord Viṣṇu. Recognizing the divine hierarchy and showing respect to those in higher positions helps maintain harmony. Garuda did not commit any mistake or offense by eating fisḥ. That’s his natural fooḍ. Animals do not commit any sin by eating food supplied to them as part of their food chaiṇ. Saubhari Muni cursing Garuda was unnecessary and overstepping the boundary.

Therefore, mindfulness is crucial in avoiding impulsive words and actions that may offend others. Saubhari Muni’s hasty curse on Garuḍa stemmed from his emotional reaction to the plight of the fish. However, his lack of discernment led to greater chaos, as Kāliya’s presence in the Yamunā lake endangered all its inhabitants. This incident teaches us that well-intentioned actions can backfire if not guided by wisdom and self-control. Practicing thoughtful speech and actions ensures that our decisions align with the greater good.

I was also wondering on the point of performing so much mystic yoga, as Saubhari Muni did, that his compassion became misplaceḍ. Bhakti is thus said to be the best process for self-realization as it softens our heart and make us truly and genuinely compassionate to others – para dukkha dukhi.

On the other hand, let’s appreciate the magnanimity of Garuda. Despite being cursed, he did not retaliate or get into an argument with Saubhari Muni. He humbly accepted the curse and avoided the lake as per Saubhari Muniś ordeṛ. This story has resemblance to that of Citraketu Maharaja who, despite being cursed by Mother Parvati, humbly accepted the curse. In the next life, Citraketu Maharaja appeared as the famous Vrtrasura.

Seeking the guidance of spiritually advanced individuals can help avoid offenses. The scriptures repeatedly emphasize the importance of learning from those who possess wisdom and experience. Furthermore, when offenses occur, sincere repentance and efforts to make amends are essential. Kāliya’s prayers to Kṛṣṇa and his eventual departure from the Yamunā demonstrate how humility and repentance can restore harmony. The pastimes of Kāliya, Garuḍa, and Saubhari Muni illustrate that offenses are born from pride, ignorance, and lack of self-awareness, but they can be avoided through humility, respect, and mindfulness. By cultivating these qualities and seeking guidance when needed, one can navigate life’s interactions without causing harm to others. The ultimate lesson is to align one’s actions with divine principles, ensuring they promote harmony and respect for all beings. In doing so, we honor the sacred relationships that connect us to the divine and to each other.

“Actually the cursing of Garuḍa—who is stated in the Śrīmad-Bhāgavatam to be of the stature of the Supreme Personality of Godhead, Bhagavān—was an offense on the part of Saubhari Muni. Although Garuḍa did not try to retaliate, the Muni was not saved from his offensive act against a great Vaiṣṇava personality. Due to this offense, Saubhari fell down from his yogic position and afterwards became a householder, a sense enjoyer in the material world. The fall-down of Saubhari Muni, who was supposed to be absorbed in spiritual bliss by meditation, is an instruction to the offender of Vaiṣṇavas.” (Krsna Book, Chapter 17)

All glories to Srila Prabhupada!

Hare Krsna,

I want to thank our dear teachers for sharing another version of the pastime of Kaliya as described in Sri Bṛhad-bhāgavatāmṛta of Srila Sanatana Goswami. This pastime made for a sweet reading. According to me, this pastime explains the essence of Kaliya pastime and the final conclusions of devotional service.

“By the mercy of Sanātana Gosvāmī I have learned the final conclusions of devotional service, and by the grace of Śrī Rūpa Gosvāmī I have tasted the highest nectar of devotional service.” CC Adi 5.203)

If we study deeply, I can realize that the Kaliya pastime is not only about Krsna chastising ‘another’ demon. It is not only about Krsna uprooting ‘another anartha (anartha of brutality and treachery)’ from our hearts and thus purify and elevate us. It is not only about Krsna engaging the Nagapatnis in prayers honoring Himself. This pastime is not only about Krsna’s mercy extending even to seemingly wicked creatures like Kaliya. Or for that matter, this pastime goes beyond teaching us how to completely surrender to Krsna and complete love and devotion.

In fact, I would say that this pastime is less about Kaliya and more about the Vraja-vasis. Kaliya was just a medium through whom Krsna executed his plan. What is the plan? Krsna designed this plan to increase the Vraja-vasis’ love for Him.

In line with Mahaprabhu’s teachings and pastime, prema is enhanced continuously by union and separation. Therefore, from time to time, Krsna places His devotees in extreme distress just to enhance their love for Him and the subsequent bliss they feel. Thus, when Krsna jumped into the lake and allowed Himself to be enveloped in the serpent’s coils, all the Vraja-vasis fell into intense despair. The cowherd boys became as if struck down by death. When they saw Him motionless they all fainted. All the village animals — the cows, the bulls, the calves — and also the animals of the forest stood on the shore, eyes fixed on Kṛṣṇa’s face, and their cries made a great roar of suffering. Birds exhausted from loudly crying flew precipitously into the lake. Trees and plants suddenly dried up. And many terribly inauspicious omens appeared. The earth trembled, amidst other portentous omens. Mother Yasoda, Nanda Maharaja and even Balarama fainted. (Text 223-226)

Once He pushed the Vraja-vasis to the brink of desperation and imminent death, Krsna stopped His self-invented sport and freed Himself from the grip of Kāliya’s coils. Thereafter He provided bliss to the gopis by engaging in rasa dance on the hoods of Kaliya. Finally, He emerged from the lake making all the Vraja-vasis dance with joy.

Out of sheer spontaneous joy, the throng of cowherd men and women celebrated a charming festival of music, song, and other expressions of gaiety. Completely satisfied, Kṛṣṇa returned to His village. (Text 254)

Therefore, the key lesson and implication from this pastime is how Krsna is teaching us that devotional service to Him in feelings of separation elevates the devotee to the highest perfectional level, to the level of the gopīs. The various purpose of Krsna’s unlimited pastimes is to enhance the pleasure of the devotees. Killing the demons or establishing religion are secondary reasons. Krsna lives for the devotees and devotees live for Krsna. Each is in a transcendental competition to enhance the other side’s love and pleasure.

In line with this  final conclusions of devotional service,  Lord Caitanya recommended that the greatest achievement of human life is to achieve the grace of the Lord, love of God. He said, premā pumartho mahān: to achieve love of Godhead is the highest perfection of life. Caitanya Mahāprabhu was worshiped by Rūpa Gosvāmī because He distributed love of God, kṛṣṇa-premā, to everyone. Rūpa Gosvāmī praised Him as mahā-vadānya, a greatly munificent personality, because He was freely distributing to everyone love of Godhead, which is achieved by wise men only after many, many births. Kṛṣṇa-premā, Kṛṣṇa consciousness, is the highest gift which can be bestowed on anyone whom we presume to love. Therefore, pure love of Godhead, Krsna-prema, the ultimate abhista-labha – the attainment of all desires. (SB 3.23.8, Purport)

Chanting the Holy Name of the Lord, as instructed by Sri Mahaprabhu, bestows the seeds of and final attainment of Krsna-prema.

All glories to Srila Prabhupada!

Hare Krsna,

I am impressed by the maturity displayed by Kaliya in his prayers; his prayers reveal his surrender to Krsna. He prays, “O Lord, since You are the omniscient Lord of the universe, You are the actual cause of freedom from illusion. Please arrange for us whatever You consider proper, whether it be mercy or punishment.” (SB 10.16.59) In other words, he is appealing to the Lord to do whatever the Lord desires to do. Of if the Lord thinks of doing something else, let that be done. In response, Krsna orders Kaliya to leave Vrindavan and go to the ocean. “O serpent, you may not remain here any longer. Go back to the ocean immediately, accompanied by your retinue of children, wives, other relatives and friends. Let this river be enjoyed by the cows and humans.” (SB 10.16.60)

I am astonished that Krsna did not let Kaliya stay in Vrindavan. Kaliya is no longer the envious and angry serpent he used to be. Krsna, by dancing on his hoods, took out all his poison and sinful reactions. In all other pastimes, Krsna has killed the demons. In Kaliya’s case, Krsna neither killed him nor let him stay in Vrindavan. I was wondering why! Generally, it is not approved by devotees that a person who has taken shelter of Vrindavan can be expelled. yad gatvā na nivartante. Those who reach it (the Supreme Abode of the Lord) never return to this material world. (BG 15.6)

To understand the hidden meaning of this pastime, I looked up various writings by devotees.

Srila Sanatana Goswami in his Brhad Vaisnava Tosani writes, “It is famous that Kaliya was touched by the Lord’s feet. But then he attained a place with his previous type of happiness. That is the astonishing action of the Lord. He went to the spot which he has previously left out of fear. Garuda also respected him and became friendly with him because he was marked by the Lord’s feet. His hoods became successful by the dancing and the foot dust which was desires by Laksmi and Brahma. He received instructions from the Lord, more than the Lord gave to Brahma and others, by which he drank the nectar of Krsna’s sweet words in person. Later, as a great devotee, he worshipped Krsna because he ultimately got mercy, though by an external vision he was punished. He received the highest grace, though he had been full of anger. Though he was an offender and crushed by Krsna’s feet repeatedly, simply by surrender in his heart he attained mercy.”

Srila Sanatana Goswami then reveals the hidden meaning of Krsna’s action. He says that Kaliya was expelled from the river in order that Krsna could play at ease with the people of Vraja on the bank of the Yamuna in Sri Vrindavana.

Elsewhere, in the May 1932 edition of The Harmonist, or Sree Sajjanatoshani, it is explained, “Kaliya is the type of cunning and malice. He is the embodiment of unrelenting cruelty. There is no place for Kaliya in the happy realm of Braja. Deceit and cruelty are as poison to the artless loving nature of the denizens of Braja. It is quite conceivable for the confiding chums of Krishna not to entertain any suspicion regarding the malicious intention of cruel and deceitful persons whose purpose is to poison them against Krishna. They may even unwittingly fall into the counsel of such evil persons. But Krishna is sure to rescue His Own from the whiles of His enemy…

The banishment of Kaliya from the lake of the Yamuna has a most important spiritual significance. Those who have a purpose to create trouble among the pure devotees of Krishna by infecting their nature with their own malicious dispositions meet with a certain degree of initial success in their nefarious undertaking. This emboldens them to make a direct attack on Krishna Himself when He appears on the scene of their depraved activities in order to restore the living faith of His Own bonafide associates… Those who are not exceedingly clever can never be servants of Krishna. But the service of Krishna is also never available to those whose cunning is employed for depriving Krishna of the fullness of His enjoyment… But these brutes are never allowed to associate with the servants of Krishna even after they forego their malice towards them. They are eternally debarred from the service of Krishna in Braja.

The article ends with this conclusion, “The mercy shown to Kaliya is so obviously and disproportionately great in its magnitude in face of the extreme gravity of his offense that no rationalistic explanation can do justice to its full beneficent significance.”

Important lessons for sadhakas to meditate upon and apply in our lives.

All glories to Srila Prabhupada!

Hare Krsna,

I am going to start with an audacious statement which many of the readers may not agree with. The prayers of Nagapatnis is a classic case of ‘missed opportunity’. I am going to explain this a bit later.

First, I want to highlight some of the similarities of the Nagapatnis’ prayers with other prayers in Srimad Bhagavatam. See one such similarity in the Sanskrit and English translation.

SB 10.16.37

na nāka-pṛṣṭhaṁ na ca sārva-bhaumaṁ

na pārameṣṭhyaṁ na rasādhipatyam

na yoga-siddhīr apunar-bhavaṁ vā

vāñchanti yat-pāda-rajaḥ-prapannāḥ

Those who have attained the dust of Your lotus feet never hanker for the kingship of heaven, limitless sovereignty, the position of Brahmā or rulership over the earth. They are not interested even in the perfections of yoga or in liberation itself.

SB 6.11.25 (Prayers of Vrtasura)

na nāka-pṛṣṭhaṁ na ca pārameṣṭhyaṁ
na sārva-bhaumaṁ na rasādhipatyam
na yoga-siddhīr apunar-bhavaṁ vā
samañjasa tvā virahayya kāṅkṣe

O my Lord, source of all opportunities, I do not desire to enjoy in Dhruvaloka, the heavenly planets or the planet where Lord Brahmā resides, nor do I want to be the supreme ruler of all the earthly planets or the lower planetary systems. I do not desire to be master of the powers of mystic yoga, nor do I want liberation if I have to give up Your lotus feet.

Above is one instance. There are also some similarities between the Nagapatnis’ prayers and the prayers of Gajendra (SB 8.3). Both these prayers reveal the knowledge of the Absolute Truth.

Now back to my comment about the prayers being ‘missed opportunity’. The Nagapatnis’ prayers are not first-class prayers. The golden standard of what a first-class prayer should be is established by none other than Sri Caitanya Mahaprabhu. In His Sri Siksastakam, He prays

na dhanam na janam na sundarim
kavitam va jagad-isha kamaye
mama janmani janmanishvare
bhavatad bhaktir ahaituki twayi

O almighty Lord, I have no desire to accumulate wealth, nor do I desire beautiful women, nor do I want any number of followers. I only want Your causeless devotional service birth after birth.

This is what a quality prayer should be. We should only pray for pure devotional service unto the Supreme Lord. The Nagapatnis prayed just for the opposite. Instead of praying for pure devotional service, they prayed to have their husband Kaliya back. They could have prayed for servitude to Sri Krsna, to Sri Radha, and to the Vaisnavas. They could have prayed to be always able to hear Krsna-katha from the mouth of pure devotees. They could have prayed to be a tree or animal or even a grass in Vrindavan, just as what Lord Brahma prayed at the end of the pastime of stealing Krsna’s friends and calves. Unfortunately, the Nagapatnis prayed, “Give us our husband back!”

SB 10.16.52: “O Supreme Lord, please be merciful. It is proper for the saintly to feel compassion for women like us. This serpent is about to give up his life. Please give us back our husband, who is our life and soul.”

Srila Prabhupada highlights this in one of the purports of the Vrtasura chapters (SB 6.9). He writes:

“When the demigods finished offering their prayers, they anxiously waited for their enemy Vṛtrāsura to be killed. This means that the demigods are not pure devotees. Although without difficulty one can get anything he desires if the Lord is pleased, the demigods aspire for material profit by pleasing the Lord. The Lord wanted the demigods to pray for unalloyed devotional service, but instead they prayed for an opportunity to kill their enemy. This is the difference between a pure devotee and a devotee on the material platform. Indirectly, the Lord regretted that the demigods did not ask for pure devotional service.”

Thus, I say this is a case of ‘missed opportunity’. As we will see in the next few verses, Lord Krsna orders Kaliya and his family to leave Vṛndāvana and go to the ocean. How unfortunate! And here we are… praying and chanting to be bestowed the mercy to be eternal residents of Vṛndāvana.

Therefore, I relish studying Srimad Bhagavatam so much. There are so many lessons to learn and not to learn.

All glories to Srila Prabhupada!

Hare Krsna,

The ability to see apparent punishment as mercy needs maturity and surrender to (and love for) Krsna. An immature or neophyte devotee may blame Krsna for the calamities in his/her life. A pure devotee like Queen Kunti will be grateful for the calamities in her life as this gives an opportunity to remember Krsna.

SB 1.8.25: I wish that all those calamities would happen again and again so that we could see You again and again, for seeing You means that we will no longer see repeated births and deaths.

Such pure devotees will never blame Krsna for the sufferings in their lives, but rather see this as special mercy of Krsna, as Lord Brahma realized in one of the previous chapters.

SB 10.14.8: My dear Lord, one who earnestly waits for You to bestow Your causeless mercy upon him, all the while patiently suffering the reactions of his past misdeeds and offering You respectful obeisances with his heart, words and body, is surely eligible for liberation, for it has become his rightful claim.

Srila Prabhupada explains beautifully in the purport, “This unhappiness suffered by a sincere devotee is not technically a karmic reaction; it is rather the Lord’s special mercy for inducing His devotee to completely let go of the material world and return home, back to Godhead… A sincere devotee earnestly desires to go back to the Lord’s abode. Therefore he willingly accepts the Lord’s merciful punishment and continues offering respects and obeisances to the Lord with his heart, words and body.” (SB 10.14.8 Purport)

This reminds me of Srila Prabhupada’s own journey. In 1965, Srila Prabhupada embarked on a challenging journey from India to the United States on a cargo ship called the “Jaladuta”, where he faced extreme seasickness, multiple heart attacks, and a near-death experience while attempting to spread the teachings of Krishna consciousness to the English-speaking world, ultimately arriving in New York City with very little money to start his mission. He had very little money, relying on a small amount of cash and his translated scriptures. Even in India after he took sannyasa and moved to Sri Sri Radha Damodara temple in Vrindavan, things were not easy. However he never blamed Krsna for his difficulties. Rather he was grateful that his spiritual master chose him to preach the message of Lord Caitanya in the West. He saw everything as Krsna’s special mercy. With that mood, he coined a beautiful prayer (Markine Bhagavata-Dharma) in Jaladuta.

boro-kṛpā kaile kṛṣṇa adhamer prati
ki lāgiyānile hethā koro ebe gati

My dear Lord Krsna, You are so kind upon this useless soul, but I do not know why You have brought me here. Now You can do whatever You like with me.

This is the reason I said that seeing punishment as Krsna’s mercy needs maturity. If we have love for Krsna, we will happily accept whatever the Lord bestows on us. Mārobi rākhobi, jo icchā tohārā. “Now I have surrendered. If you want, you can kill me. And if You want, You can keep me.” This is surrender. This is love.

Therefore, I am amazed at the Nagapatnis’ (wives of Kaliya) maturity to see Krsna’s punishment to Kaliya as special mercy on him. They see it as purification.

SB 10.16.34: What You have done here is actually mercy for us, since the punishment You give to the wicked certainly drives away all their contamination. Indeed, because this conditioned soul, our husband, is so sinful that he has assumed the body of a serpent, Your anger toward him is obviously to be understood as Your mercy.

We can also see this from another perspective. The Lord gives special protection to the family members and descendants of a devotee, even though such members are themselves non-devotees! Mahārāja Prahlāda was a great devotee of the Lord, but his father, Hiraṇyakaśipu, was a great atheist and declared enemy of the Lord. But despite all this, Hiraṇyakaśipu was awarded salvation due to his being the father of Mahārāja Prahlāda. Similarly the Lord was kind to Kaliya because he happened to be the husband of the Nagapatnis who are pure devotees of the Lord.

May I therefore pray to the Supreme Lord to grant me maturity and wisdom to see any punishment or suffering or distress  as special mercy of the Lord. May I accept them with gratitude. The merciful Lord arranged this for my purification so that I may return home, back to Godhead soon.

“Just as one cannot approach the sun without becoming fire, one cannot approach the supreme pure, Lord Kṛṣṇa, without undergoing a rigid purificatory process, which may appear like suffering but which is in fact a curative treatment administered by the personal hand of the Lord.” (SB 10.14.8 Purport)

 All glories to Srila Prabhupada!

Hare Krsna,

Devotees of Krsna can appreciate that Krsna performed these pastimes with the Kaliya snake to give impetus to intensified feelings of love for Him. Seeing Krsna in trouble, the devotees in Vrndavana became absorbed in remembering His smiling face, His loving words and His dealings with the various demons He had vanquished. The devotees on the bank of the Yamuna, therefore, demonstrated the highest stage of Krsna consciousness the ecstasy of love in a feeling of separation. Krsna did not want to disturb their mood of concern and anxiety for Him by immediately showing them that there was no need for distress. Therefore He remained wrapped in the serpent’s coils.

Nectar of Devotion (Chapter 28: Existential Ecstatic Love) gives a detailed description of ecstatic symptoms of love for Krsna. When a devotee is always intensely affected by love for Kṛṣṇa in a direct relationship with Him – or even a little apart from Him – his status is called existential ecstatic love.

According to Srila Rupa Goswami, there are eight symptoms of existential ecstatic love: becoming stunned, perspiring, standing of the hairs on the body, faltering of the voice, trembling of the body, changing of bodily colors, shedding of tears and devastation.

In this pastime of Krsna and Kaliya, the symptom of becoming stunned seems, to me, to be more prominent. The symptom of being stunned is caused by ecstatic tribulation, fearfulness, astonishment, lamentation and anger. This symptom is exhibited by a stoppage of talking, a stoppage of movement, a feeling of voidness and an extreme feeling of separation.

Many of these symptoms have been manifested by the Vrajavasis after seeing Krsna enwrapped in the coils of the black serpent, Kaliya. Unaware of the whereabouts of Krsna, Nanda Mahārāja and the other cowherd men were overwhelmed with grief, lamentation and fear.

Seeing the inauspicious omens, Nanda Mahārāja and the other cowherd men were fearful, for they knew that Kṛṣṇa had gone to herd the cows that day without His elder brother,  Balarāma. Because they had dedicated their minds to Kṛṣṇa, accepting Him as their very life, they were unaware of His great power and opulence. Thus they concluded that the inauspicious omens indicated He had met with death, and they were overwhelmed with grief, lamentation and fear. (SB 10.16.13-15)

Upon finding that Kṛṣṇa was in the lake, motionless within the coils of the black serpent, the residents of Vṛndāvana were overwhelmed with anguish and confusion.

As they hurried along the path to the bank of the Yamunā River, they saw from a distance that Kṛṣṇa was in the lake, motionless within the coils of the black serpent. They further saw that the cowherd boys had fallen unconscious and that the animals were standing on all sides, crying out for Kṛṣṇa. Seeing all this, the residents of Vṛndāvana were overwhelmed with anguish and confusion. (SB 10.16.19)

The young gopis, attached to Kṛṣṇa in madhurya-bhava, and due to the fire of separation from Kṛṣṇa saw the three worlds turn empty and meaningless.

When the young gopīs, whose minds were constantly attached to Kṛṣṇa, the unlimited Supreme Lord, saw that He was now within the grips of the serpent, they remembered His loving friendship, His smiling glances and His talks with them. Burning with great sorrow, they saw the entire universe as void. (SB 10.16.20)

This is the same state Lord Caitanya, in the mood of Srimati Radharani, displayed in separation from Krsna.

“O Govinda! Feeling Your separation, I am considering a moment to be like twelve years or more. Tears are flowing from my eyes like torrents of rain, and I am feeling all vacant in the world in Your absence.” (Sri Siksastakam 8)

The elderly gopis (who were in vatsalya-bhava, parental love) became paralyzed like corpses upon seeing Krsna enwrapped in the serpent’s coils. The elderly gopis drowned everyone in the waves from the rivers of their lamentation. 

Although the elder gopīs were feeling just as much distress as she and were pouring forth a flood of sorrowful tears, they had to forcibly hold back Kṛṣṇa’s mother, whose consciousness was totally absorbed in her son. Standing like corpses, with their eyes fixed upon His face, these gopīs each took turns recounting the pastimes of the darling of Vraja. (SB 10.16.21)

Thus, we see from this pastime how Lord Krsna reciprocates and intensifies the love of His devotees. A pure devotee’s anxiety caused by thinking that Krsna is in distress is not, however, like the material lamentation of a man in ignorance. The devotee’s emotion is transcendental and purifying because it is in relationship with Krsna. There is no question of danger or distress for Krsna, the Supreme Godhead. Therefore, Krsna’s appearing to be in difficulty with Kaliya was a pretense, but His devotees’ anxiety for Him was a transcendental emotion. When we appreciate Krsna in this mood, we will best understand the significance of this narrative of Krsna and the Kaliya snake. (Reference: Article on Krishna’s Subduing the Serpent Kaliya by Satsvarupa dasa Goswami)

All glories to Srila Prabhupada!

Hare Krsna,

Hearing the pastime of Krsna subduing Kaliya reminds me of the pitiable condition of my heart. The tranquil lake of my heart has been polluted by the poisonous venom emanating from the mouth of a poisonous snake (which represents the dark ignorance of avidya established since time immemorial). This snake has many hoods represented by unlimited and unfavorable material desires and unwanted habits (such as pride, deceit, harming others, and cruelty). Because of this poison, the whole area of my heart has become so contaminated that it emanates poisonous material desires twenty-four hours a day. If a bird carrying sweet transcendental message were to pass over the spot, the divine voice would be immediately subdued by the cacophony of material desires. The lake is quite wide and even the demigods could not cross over it to reach me. Approaching the lake is difficult for its shores are covered with the holes in which the serpents of material desires live. All around the river is a fog generated by the fire of the serpents’ poison, and this powerful fire would at once burn up every blade of bhakti-lata creeper and wish-fulfilling trees. Worse of all, my spirit soul is entangled by the coils of this snake. Despite its best efforts, the powerless and infinitesimally minute soul is unable to free itself from the strong coils.

In such turmoil of my soul, Krsna (the Supersoul) is watching from the branch of a Kadamba tree situated on the bank of the river and waiting to be summoned for help. The pride of my soul wants to fight it out alone without seeking any help. Alas, the coils of the serpent binds me (the soul) harder and harder until I have no alternative but to cry out to Krsna (Supersoul) for help. For my bhakti to blossom, the anarthas of pride, deceit, harming others and cruelty must be driven out of the heart.

The presence of Kadamba tree on the banks of the river of my heart is not a mere coincidence. Why did the tree remain on the bank when everything else died? It remained because it is Krsna’s tree; He is sitting and waiting on a branch to help His lost friend (my soul).

Hearing my cries for help, Kṛṣṇa, who advented Himself just to kill all undesirable elements in the world, immediately tightened His belt cloth and, flapping His arms just like a wrestler, jumped in the midst of the poisonous lake. When He jumped into the water, the river overflooded its banks, as if something very large had fallen into it. This exhibition of Kṛṣṇa’s strength is not at all uncommon because He is the reservoir of all strength.

Expectedly the serpents of my heart will not sit idle and let them be subdued by Krsna. They became extremely agitated and began breathing heavily, further polluting my heart with volumes of poisonous material desires. It’s as if Krsna has found a capable opposition who is resisting Krsna’s intervention will full might. Little does it know that Supreme Lord possesses infinite strength. Our sweet Krsna began sporting in the lake of my heart like a lordly elephant—swirling His mighty arms and making the water resound in various ways. When the serpent heard these sounds, he understood that someone was trespassing in his waters. The serpent could not tolerate this and immediately came forward.

The Lord looked extremely beautiful. He wore yellow silken garments, was very delicate, His attractive body shining like a glowing white cloud, His chest bearing the mark of Śrīvatsa, His face smiling beautifully and His feet resembling the whorl of a lotus flower. The Lord was playing fearlessly in the water. Despite His wonderful appearance, the envious Kāliya furiously bit Him on the chest and then completely enwrapped Him in his coils.

Seeing Krsna enveloped in the snake’s coils, my heart cries in agony. How much danger I, the ignorant fool, have put the Lord into for rescuing me!

No wonder in the actual pastime when the members of the cowherd community, who had accepted Kṛṣṇa as their dear most friend, saw Him enveloped in the snake’s coils, motionless, they were greatly disturbed. They had offered Kṛṣṇa everything—their very selves, their families, their wealth, wives and all pleasures. At the sight of the Lord in the clutches of the Kāliya snake, their intelligence became deranged by grief, lamentation and fear, and thus they fell to the ground. Even the cows, bulls and female calves, in great distress, called out piteously to Kṛṣṇa. Fixing their eyes on Him, they stood still in fear, as if ready to cry but too shocked to shed tears.

(Adapted from the verses of SB 10.16.1-12 and related chapter from Krsna book)

All glories to Srila Prabhupada!