Hare Krsna,

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

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

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

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

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

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

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

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

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

All glories to Srila Prabhupada!

Hare Krsna,

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

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

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

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

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

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

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

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

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

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

I miss my childhood days. ☹

All glories to Srila Prabhupada!

Hare Krsna,

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

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

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

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

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

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

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

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

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

All glories to Srila Prabhupada!

Hare Krsna,

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

There are two things we can learn from this.

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

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

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

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

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

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

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

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

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

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

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

All glories to Srila Prabhupada!

Hare Krsna,

Although apparently simple storyline, the pastime of baby Krsna reciprocating with a fruit vendor has a meaning. This pastime teaches us that if someone gives something to the Lord, he is not the loser; he is the gainer by a million times.

SB 10.11.11: While Kṛṣṇa was going to the fruit vendor very hastily, most of the grains He was holding fell. Nonetheless, the fruit vendor filled Kṛṣṇa’s hands with fruits, and her fruit basket was immediately filled with jewels and gold.

At first, I was wondering why the fruit vendor settled for a raw deal. She could have asked for any benediction she wanted (just like Manigriva and Nalakuvera). Why is she happy with some material gifts such as gold and jewels that even a demigod can bestow? She hadn’t she asked for eternal devotional service or Krsna prema? While reading up our acarya commentaries, Srila Viswanath Chakravarty Thakura removed by doubt.

He writes: “Being greedy for the fruits. Kåñëa somehow managed to hold them all in His small hands by the influence of His aiçvarya-çakti. In return, the Pulinda woman received all types of wealth including the treasure of Kåñëa-prema from Çré Kåñëa, who possesses the power to bestow all fruits.” (Sarartha-Darsini)

So the fruit vendor did indeed receive Krsna-prema. I am so relieved to hear that!

The moral of the story is that we should try to please Krsna under all circumstances. Note that I mentioned ‘try to’. What about actually pleasing Krsna, even our endeavor to please Him pleases Him greatly. The success of any endeavor or occupation is that we please Krsna and Krsna is pleased by our devotion. This has a direct practical application in our daily lives. We may not be able to chant the Holy Name attentively always. But our sincere attempt to try to be attentive while chanting and hearing also pleases Krsna. Krsna is happy with our sincerity, intent and devotion. This is why He is also known as bhāva-grāhī janārdana.

“When Vāmanadeva appeared before Bali Mahārāja, Bali Mahārāja immediately wanted to offer Him respectful obeisances, but he was unable to do so because of the presence of Śukrācārya and other demoniac associates. The Lord is so merciful, however, that although Bali Mahārāja did not actually offer obeisances but only endeavored to do so within his mind, the Supreme Personality of Godhead blessed him with more mercy than even the demigods could ever expect. As confirmed in Bhagavad-gītā (BG 2.40), svalpam apy asya dharmasya trāyate mahato bhayāt: “Even a little advancement on this path can protect one from the most dangerous type of fear.” The Supreme Personality of Godhead is known as bhāva-grāhī janārdana because He takes only the essence of a devotee’s attitude. If a devotee sincerely surrenders, the Lord, as the Supersoul in everyone’s heart, immediately understands this. Thus even though, externally, a devotee may not render full service, if he is internally sincere and serious the Lord welcomes his service nonetheless. Thus the Lord is known as bhāva-grāhī janārdana because He takes the essence of one’s devotional mentality.” (SB 8.23.2 Purport)

Krsna doesn’t care about what we have done or who we are, because ultimately we are all eternal souls. If we simply offer a little love to Krsna, He reciprocates with an ocean of infinite love. Srila Prabhupada explains if we take one sincere step towards Krsna, Krsna is willing to run thousands of steps towards us.

Meditating on ‘fruit’, I am reminded of Lord Caitanya’s specific pastime where He appeared to distribute the fruit of love of Godhead. Mahaprabhu compared fruits to love of Godhead. He says that He is the only gardener, and that it would certainly be a very laborious task to pick the fruits and distribute them alone.

CC Adi 9.37-40: I am the only gardener. If I do not distribute these fruits, what shall I do with them? How many fruits can I alone eat? By the transcendental desire of the Supreme Personality of Godhead, water has been sprinkled all over the tree, and thus there are innumerable fruits of love of Godhead. Distribute this Kṛṣṇa consciousness movement all over the world. Let people eat these fruits and ultimately become free from old age and death. If the fruits are distributed all over the world, My reputation as a pious man will be known everywhere, and thus all people will glorify My name with great pleasure.

CC Adi 9.48-50: The fruit of love of God is so delicious that wherever a devotee distributes it, those who relish the fruit, anywhere in the world, immediately become intoxicated. The fruit of love of Godhead distributed by Caitanya Mahāprabhu is such a great intoxicant that anyone who eats it, filling his belly, immediately becomes maddened by it, and automatically he chants, dances, laughs and enjoys. When Śrī Caitanya Mahāprabhu, the great gardener, sees that people are chanting, dancing and laughing and that some of them are rolling on the floor and some are making loud humming sounds, He smiles with great pleasure.

The only price Lord Caitanya and Lord Nityananda ask for this fruit of love of Godhead is little faith.

All glories to Srila Prabhupada!

Hare Krsna,

I am so inspired by these two verses that I sincerely attempted to write a devotional poem based on these verses and overall pastime.

Henceforward, may all our words describe Your pastimes, may our ears engage in aural reception of Your glories, may our hands, legs and other senses engage in actions pleasing to You, and may our minds always think of Your lotus feet. May our heads offer our obeisances to everything within this world, because all things are also Your different forms, and may our eyes see the forms of Vaiṣṇavas, who are nondifferent from You. (SB 10.10.38)

O Nalakūvara and Maṇigrīva, now you may both return home. Since you desire to be always absorbed in My devotional service, your desire to develop love and affection for Me will be fulfilled, and now you will never fall from that platform.  (SB 10.10.42)

(In the Prison of Samsara)

What value holds this fleeting life,

Ensnared by the deeds of fruitive strife,

Imprisoned in a cell of maya’s weave,

Where the three modes of nature deceive,

Chained by birth, death, age, and disease,

Under illusion’s veil, I feign to be free.

(Krsna’s Divine Freedom)

Krsna, bound to the mortar by gopīs’ love,

Yet roams the realms of heavens above,

In their pure affection, He finds no bind,

Still, in divine freedom, He’s unconfined.

(The Blessing of a Sādhu’s Chastisement)

Better I face a sādhu’s stern rebuke,

Whose curse is a blessing, a divine fluke,

For in a sādhu’s sight, liberation lies,

And the soul, unchained, to freedom flies.

(Devotional Aspirations)

May I yearn always to be bound,

To Krsna’s lotus feet, so profound,

By the ropes of His Holy Name,

In His service, to find my eternal flame.

May my words be His glorification,

My ears attend to His divine narration,

May my body, senses, and soul,

In actions pleasing to Him, find their goal.

May my normal state be devotional service pure,

My movements be holy pilgrimages sure,

May my mind dwell on His lotus feet,

And my thoughts in His remembrance meet.

(Eternal Devotion)

May my devotion be as steadfast and true,

Bound to Krsna, in all I do,

With a heart that yearns and a soul that strives,

To serve Him eternally, for as long as I live.

May the blessings of sages, the grace of the Lord,

Guide my path, be my eternal reward,

In humility and love, may I always find,

The sweet embrace of the Divine.

(Humble Obeisances)

May my head bow in humble obeisance,

To Krsna, my life’s eternal essence.

All glories to Srila Prabhupada!

Hare Krsna,

A few important principles stand out in this lesson.

1. The Supreme Personality of Godhead, Sri Krsna, can be attained or seen only by the mercy of His pure devotees. One may not even be on the platform of devotional service but a pure devotee’s causeless mercy can do all wonders. We have seen the examples of Nalakuvera/Manigriva and Mrgari.

“Nalakūvara and Maṇigrīva actually had nothing to do with devotional service or seeing the Supreme Personality of Godhead face to face, for this is not an ordinary opportunity. It is not that because one is very rich or learned or was born in an aristocratic family one will be able to see the Supreme Personality of Godhead face to face. This is impossible. But in this case, because Nārada Muni desired that Nalakūvara and Maṇigrīva see Vāsudeva face to face, the Supreme Personality of Godhead wanted to fulfill the words of His very dear devotee Nārada Muni. If one seeks the favor of a devotee instead of directly asking favors from the Supreme Personality of Godhead, one is very easily successful… Thus without the favor of a devotee, one cannot directly approach Kṛṣṇa, what to speak of engaging in His service. Narottama dāsa Ṭhākura therefore sings, chāḍiyā vaiṣṇava-sevā nistāra pāyeche kebā: unless one becomes a servant of a pure devotee, one cannot be delivered from the material condition of life. In our Gauḍīya Vaiṣṇava society, following in the footsteps of Rūpa Gosvāmī, our first business is to seek shelter of a bona fide spiritual master (ādau gurv-āśrayaḥ).” (SB 10.10.23 P)

• It is impossible to understand Krsna with our material senses and intelligence. One can understand Him only by executing devotional service. bhaktyā mām abhijānāti. 

“Kṛṣṇa’s name, attributes and form are Absolute Truth, existing before the creation. Therefore, how can those who are created — that is, those entrapped in bodies created of material elements — understand Kṛṣṇa perfectly? This is not possible. But, sevonmukhe hi jihvādau svayam eva sphuraty adaḥ: Kṛṣṇa reveals Himself to those engaged in devotional service… Therefore, the best course by which to know Him is to engage oneself in pure devotional activities. The more one advances in devotional activities, the more one can understand Him as He is.”

• We need empowerment to offer suitable prayers to the Supreme Lord. Dhruva Maharaja could offer beautiful prayers to the Lord only after the Lord touched the conch shell on his forehead. Here too we see Nalakuvera and Manigriva offering prayers to the Lord by the mercy of Narada Muni. I personally liked their last prayer. It beautifully sums up our devotional goals and aspirations. This is also the essence of bhakti yoga and Krsna consciousness.

Henceforward, may all our words describe Your pastimes, may our ears engage in aural reception of Your glories, may our hands, legs and other senses engage in actions pleasing to You, and may our minds always think of Your lotus feet. May our heads offer our obeisances to everything within this world, because all things are also Your different forms, and may our eyes see the forms of Vaiṣṇavas, who are nondifferent from You. (SB 10.10.38)

All glories to Srila Prabhupada!

Hare Krsna,                                                          

A particular line in Srila Prabhupada’s purport to SB 10.10.13 caught my attention and also sums up the reason why Narada Muni cursed the sons of Kuvera. Srila Prabhupada writes, “Nārada Muni wanted to bring Nalakūvara and Maṇigrīva to the platform of devotional service through poverty, and thus he cursed them. Such is the mercy of a Vaiṣṇava. Unless one is brought to the Vaiṣṇava platform, one cannot be a good man.”

As I am meditating on this aspect, I am amazed what an extraordinary preacher Narada Muni is. If needed, he can take the unconventional route to bring someone to the platform of devotional service. We all know the pastime of Narada Muni and Mrgari, a hunter. Once, Narada Muni was passing through the jungle and felt very compassionate towards the animals who were half-dead and half-killed by the hunter. Narada Muni, being a Vaisnava, was very kind to all living entities. Therefore, he went to the hunter whose name was Mrgari. But the Mrgari was under the impression that “This saintly person is coming to me for some deerskin.” And he said, “Sir, don’t interfere in my business. If you want deerskin I shall give you. Please get out of my activities for the present.” Narada Muni said that “I have not come here to ask for deerskin, but I simply ask you that if you want to kill the animals, you kill them fully. Why are you half-killing them?” The hunter said, “What is the difference between killing whole and killing half?” For which, Narada Muni replied that “If you kill the animal totally,it is less sinful than if you kill them half.” The hunter said that “Well, right from my childhood, I have been taught to do this by my father. I do not know what is sinful, or what is pious.” (Paraphrased from CC Madhya 22)

Come to think of it. For an institution like ISKCON that strictly prohibits animal killing and meat eating, Narada Muni’s advice to kill the animal “fully” would be considered blasphemous if the statement is take out of context. Which Vaisnava would openly support animal killing? But being a pure devotee and extremely compassionate to fallen souls, Narada Muni has a deeper plan. His idea is to somehow stop Mrgari from committing more sinful activities so that he could make some spiritual advancement. It’s similar to a doctor advising a chain smoker to reduce his smoking to not more than 10 cigarettes a day in the beginning. Gradually he will guide the patient to give up smoking altogether.

Similarly, Narada Muni cursing Nalakūvara and Maṇigrīva to become poor is to stop their false pride and obsession with excessive wealth. As is repeatedly mentioned in this chapter, excessive wealth is not favorable to cultivation of devotional service. It just inflates the false ego to the extent that one ends up considering himself a God.

Therefore, saintly persons voluntarily accepts a state of poverty just to become free from material false prestige. If one is very much proud of his material position, putting him into poverty is the best way to rectify his foolishness. When a person is poverty-stricken, naturally his false pride in aristocracy, wealth, education and beauty is smashed. Thus corrected, he is in the right position for liberation. (SB 10.10.15 Purport)

Our very dear Srila Prabhupada had a unique experience with poverty. There came a time in his life when he lost everything – family, business, wealth, etc.

In Srila Prabhupada’s own words, “When I was reading this verse, that yasyāham anugṛhnāmi hariṣye tad dhanaṁ śanaiḥ (SB 10.88.8), Kṛṣṇa said that “When I show somebody My special favor, I take away all his money,” I became shuddered: “So Kṛṣṇa will take my all money? If He is spe…” (laughs) And actually that happened. He took my all money, all family, all friends and everything. (laughs) And He asked me, “Go to America. You’ll get many money, much money, many friends. You go ahead. Come here.” Yes. That was His intention. And I was sticking to limited money, limited friends, limited society. This is special favor.” ((Srila Bhaktisiddhanta Sarasvati’s Disappearance Day Lecture, Los Angeles, December 13, 1973)

śrī-bhagavān uvāca

yasyāham anugṛhṇāmi

hariṣye tad-dhanaṁ śanaiḥ

tato ‘dhanaṁ tyajanty asya

svajanā duḥkha-duḥkhitam

“The Personality of Godhead said: If I especially favor someone, I gradually deprive him of his wealth. Then the relatives and friends of such a poverty-stricken man abandon him. In this way he suffers one distress after another.”

(Śrīmad-Bhāgavatam 10.88.8)

“I think it is good to remain financially poor because always we shall be able to pray Krishna, asking His help to execute His service. If all of a sudden we become very strong financially, Maya may dictate us for sense enjoyment, and we may fall a prey to her tactics. Therefore to remain poor is one of the qualifications for advancing in Krishna Consciousness.”

(Srila Prabhupada Letter, June 14, 1968)

All glories to Srila Prabhupada!

Hare Krsna,

On seeing that Nalakūvara and Maṇigrīva were intoxicated by excessive wealth and pride, desiring to give a curse to destroy their wealth, Sri Narada Muni criticizes wealth in five verses (SB 10.10.8-12).

In a world where material opulence is often equated with success and happiness, the story of Nalakūvara and Maṇigrīva serves as a poignant reminder of the pitfalls of possessing excessive wealth. The two demigods, sons of the treasurer of the demigods, Kuvera, were granted immense prosperity and privilege. Yet, their story illustrates how abundance can lead to arrogance, indulgence, and ultimately, downfall.

Excessive wealth has a seductive allure, promising power, pleasure, and prestige. Nalakūvara and Maṇigrīva, born into opulence, enjoyed a life of luxury and abundance. Their father’s material opulences knew no bounds, and they themselves were blessed with every comfort and indulgence. However, rather than cultivate gratitude and humility, they became ensnared by the trappings of their wealth. Intoxicated by wine, consumed by desire, they wandered into the garden of Lord Śiva, seeking pleasure and distraction.

This pastime echoes a timeless truth: wealth, when misused, can breed arrogance and moral decay. Nalakūvara and Maṇigrīva, blinded by their privilege, lost touch with reality. They reveled in their own excesses, heedless of the consequences. In their pursuit of pleasure, they disregarded the sanctity of their surroundings, desecrating the sacred space of Lord Śiva’s abode. Their actions serve as a cautionary tale, a reminder that unchecked wealth can lead to moral bankruptcy and spiritual impoverishment.

Moreover, excessive wealth often fosters a sense of entitlement and detachment from others. Nalakūvara and Maṇigrīva, insulated by their riches, became disconnected from the suffering of those around them. They indulged in their own pleasures, oblivious to the needs of others. Their story highlights the dangers of isolation and selfishness that can accompany wealth. When one’s focus is solely on personal gratification, empathy, and compassion wither away, leaving behind a hollow shell of existence.

Furthermore, excessive wealth can foster a false sense of security and immortality. Nalakūvara and Maṇigrīva, intoxicated by their own power and privilege, believed themselves invincible. They reveled in their physical pleasures, heedless of the transient nature of life. However, their story serves as a stark reminder of the impermanence of earthly riches. Like all material possessions, wealth is fleeting, subject to the whims of fate and fortune. In the end, it offers no true refuge from the inevitability of mortality.

Pride in excessive wealth is a product of the mode of passion, which further leads to more material entanglement. If one has pride in wealth, one becomes most bewildered, and it becomes a great cause of lust and anger. Lord Krsna criticizes these two bad qualities in Bhagavad Gita.

“It is lust only, Arjuna, which is born of contact with the material mode of passion and later transformed into wrath, and which is the all-devouring sinful enemy of this world.” (BG 3.37)

“Therefore human life is meant for subduing the modes of passion and ignorance and advancing in the mode of goodness. This is culture: one must subdue the modes of passion and ignorance. In the mode of passion, when one is falsely proud of wealth, one engages his wealth only for three things, namely wine, women and gambling. We can actually see, especially in this age, that those who have unnecessary riches simply try to enjoy these three things.” (SB 10.10.8 Purport)

All glories to Srila Prabhupada!

Hare Krsna,

During the Kartik month last year, I was asked to serve morning Srimad Bhagavatam class at the temple and the topic was anything to Lord Damodara. I was given the liberty to choose my own verse (usually the temple assigns us a topic to speak on). I chose a verse from Srimad Bhagavatam (10^th Canto 9^th Chapter – our present study lesson) to speak on. I started preparation for the class a few days in advance and focused especially on Lord Damodara’s pastimes. However as my preparation/meditation was getting deeper with each passing day, I suddenly had a divine realization. I remember saying to myself, “Wait a minute! This damodara-lila is not only about little Krsna (Lord Damodara). This is actually about Mother Yasoda. Through the damodara pastime, Krsna is not glorifying His childhood pastimes. He is actually wants to show how glorious Mother Yasoda is.” I then had to change my presentation materials at the last minute and eventually spoke about Mother Yasoda and the special mercy bestowed upon her. The verse I finally chose to speak on was SB 10.9.20

“Neither Lord Brahmā, nor Lord Śiva, nor even the goddess of fortune, who is always the better half of the Supreme Lord, can obtain from the Supreme Personality of Godhead, the deliverer from this material world, such mercy as received by mother Yaśodā.”

Srila Prabhupada explains beautifully in the purport that “although everyone is bhṛtya and although Kṛṣṇa has the quality of becoming subordinate to His bhṛtya, the position of mother Yaśodā is the greatest. Lord Brahmā is bhṛtya, a servant of Kṛṣṇa, and he is ādi-kavi, the original creator of this universe (tene brahma hṛdā ya ādi-kavaye). Nonetheless, even he could not obtain such mercy as mother Yaśodā. As for Lord Śiva, he is the topmost Vaiṣṇava (vaiṣṇavānāṁ yathā śambhuḥ). What to speak of Lord Brahmā and Lord Śiva, the goddess of fortune, Lakṣmī, is the Lord’s constant companion in service, since she always associates with His body. But even she could not get such mercy.”

To Mahārāja Parīkṣit’s question on how Mother Yasoda (and Nanda Maharaja) obtained such a great opportunity, the opportunity to be the affectionate father and mother of Kṛṣṇa, Srila Visvanatha Cakravarti Thakura answers that “Mother Yasoda is in the supermost exalted position because she alone obtained such extraordinary mercy from the Lord. It is wrong to think that Yasoda is a sadhana siddha, who got a boon from Brahma in her previous lifetime as Dhara. The prema of Yasoda cannot be attained as a result of Brahma’s boon, for Brahma himself prays to become a blade of grass in Vraja. Indeed, Brahma is counted in a much, much lower class.”

An often-asked question is if Yasoda is the mother of the Supreme Personality of Godhead, then why is the common understanding that Devaki is the Lord’s mother? Srila Prabhupada explains that love of Devaki was jnanamayi, mixed with knowledge of the Lord’s opulence, whereas the love of Yasoda was kevala, completely pure, free of such feelings of reverence, and hence superior. In reciprocation of such love, Krsna appeared to both devotees, but differently. To one He was God, to the other cowherd boy.

Srila Prabhupada also adds, “Although Devakī is not on the Vṛndāvana platform, she is near the Vṛndāvana platform. On the Vṛndāvana platform the mother of Kṛṣṇa is mother Yaśodā, and on the Mathurā and Dvārakā platform the mother of Kṛṣṇa is Devakī. In Mathurā and Dvārakā the love for the Lord is mixed with appreciation of His opulence, but in Vṛndāvana the opulence of the Supreme Personality of Godhead is not exhibited.” (Purport to SB 10.3.31)

Mother Yaśodā did not care to understand who Kṛṣṇa was and how His power spreads everywhere. This is an example of pure love for Kṛṣṇa. How then could Yasoda bind Him? The answer is given: Kṛṣṇa was bound by the uncommon motherly love of Yasoda who thought of Him as her son (matvā ātmajam). Though Kṛṣṇa is all powerful, by His inconceivable energy He allows Himself to be controlled by love and bound by His beloveds. Kṛṣṇa is called avyaktam (unmanifested) because under the control of love He conceals His powers and appears like a human being (martya liṅgam), even though He is beyond material sense perception (adhokṣajam). The power of Yasoda’s love bound up the Lord, who is the aggregate of all consciousness, just as one binds an ordinary child (prākṛtam). (Srila Visvanatha Cakravarti Thakura commentary on SB 10.9.14)

All glories to Mother Yasoda!

All glories to Srila Prabhupada!