Krishna...

[Jahnava Nitai Das]

[This came from another list.]

 

Long ago, this was posted by a devotee somewhere else:

 

 

Krishna wants to go to the forest to tend the cows, and His mother

fondles Him, not wanting to let Him go. Everyday Krishna has to convince

whole of Vraja not to come with Him to the forest. (Because they all want

to follow Him).

 

Anxiously Mother Yasoda holds her son to her chest and tells Him, while

bathing Him in her own tears:

 

"My heart is filled with fire and many streams (of tears) flow from my eyes.

My heart is breaking out of misery!... How can I tolerate this burning

feeling?"

 

"O child of my heart! Don`t we have enough wealth in the house already? You

are not from a poor family! Why do You have to go to the forest then?

Let the cowherdboys go out with the cows into the forest!"

 

"Exept for You I don`t know anyone else, so if you accidentally become hurt

I`ll be driven blind! Being My suckling boy, why are you taking your cows

into the forest? Can I just remain at home, peacefull watching it?"

 

"Your body is even softer than butter! I`m shivering of fear when I think

what will happen when the harsh sunrays will touch You. How will you

tolerate such heat?"

 

"I`m afraid the big Kusha-grassroots will hurt You like javelins. Hearing it

I sprinkle my body (with tears). How will Your footsoles, that are more

tender than Shirisha-flowerpetals, run over this ground?"

 

"Hearing His mother`s pitiful words, Gokula-mani, Krishna, explains His

mother in so many ways: "Don`t be sad at heart! There is nothing to fear in

the forest!", and Raaya Shekhara is the witness!

 

When Krishna, the jewel of Gokula, hears these pitiful words He consoles His

mother by saying: "Maa! you have not seen the forest of Vrindavan! Don`t

worry in vain! The forestpaths are softened by flowers falling from the

trees and vines and there are no sharp pebbles or thorns there. We always

play in the shade of the trees and the sharp sunrays cannot harm us! The

bumblebees zoom around the blooming honey-filled flowers, different birds

are blissfully chirping and we enjoy eating the sweet and ripe pomegranates

that fall from the trees. In the evening we simply blow our flutes in the

flowergardens to call our peacefully grazing cows together before we return

home.

 

Maa! Will you deprive us of this festival of bliss by keeping Me locked in

the house the whole day? On the strength of your footdust nothing will

happen to us, Maa! And what`s more, the cows do not want to go in the forest

without Me!"

 

Mother Yasoda thinks: "Aha, if my Gopala feels so happy in the forest,

then let Him go."

 

Then she utters the Nrishimha-Mantras for Gopal`s protection.

 

[krsna]

When Madhavendra Puri saw Govardhana hill it reminded him of Krishna and His pastimes and he became almost mad in his ecstasy of love of Godhead, and he did not know whether it was day or night. Sometimes he stood up, and sometimes he fell on the ground. He could not discriminate whether he was in a proper place or not.

 

After walking around the hill, Madhavendra Puri went to Govinda-kunda and took his bath. He then sat beneath a tree to take his evening rest. While he was sitting beneath the tree an unknown cowherd boy came with a pot of milk. He placed it before Madhavendra Puri and smilingly addressed him as follows: "Please drink the milk I have brought. Why don't you beg some food to eat? What kind of meditation are you undergoing?" When he saw the beauty of that boy Madhavendra Puri became very satisfied. Hearing His sweet words, he forgot all hunger and thirst. Madhavendra Puri said: "Who are You? Where do You reside? And how did You know that I was fasting?" The boy replied, "Sir, I am a cowherd boy, and I reside in this village. In My village no one fasts. In this village a person can beg food from others and thus eat. Some people drink only milk, but if a person does not ask anyone for food I supply him all his eatables. The women who come here to take water saw you, and they supplied Me with this milk and sent Me to you." The boy continued: "I must go very soon to milk the cows, but I shall return and take back this milk pot from you." Saying this the boy left the place. Indeed, He suddenly could be seen no more, and Madhavendra Puri's heart was filled with wonder.

 

After drinking the milk, Madhavendra Puri washed the pot and put it aside. He looked toward the path, but the boy never returned. Madhavendra Puri could not sleep. He sat and chanted the Hare Krishna maha-mantra and at the end of the night he dozed a little, and his external activities stopped. In a dream he saw the very same boy. The boy came before him and, holding his hand, took him to a bush in the jungle. The boy showed Madhavendra Puri the bush and said: "I reside in this bush, and because of this I suffer very much from severe cold, rain showers, winds and scorching heat. Please bring the people of the village and get them to take me out of this bush. Then have them situate me nicely on the top of the hill. Please construct a temple on the top of the hill," the boy continued, "and install Me in that temple. After this wash Me with large quantities of cold water so that My body may be cleansed.

 

For many days I have been observing you, and I have been wondering, 'When will Madhavendra Puri come here to serve Me?' I have accepted your service due to your ecstatic love for Me. Thus I shall appear, and by My audience all fallen souls will be delivered. My name is Gopala. I am the lifter of Govardhana Hill. I was installed by Vajra and here I am the authority. When the Mohammedans attacked, the priest who was serving Me hid Me in this bush in the jungle. Then he ran away out of fear of the attack. Since the priest went away I have been staying in this bush. It is very good that you have come here. Now just remove Me with care." After saying this the boy disappeared. Then Madhavendra Puri woke up and began to consider his dream. He began to lament: "I saw Lord Krishna directly but I could not recognise Him!" Thus he fell down on the ground in ecstatic love. Madhavendra Puri cried for some time but then he fixed his mind on executing the order of Gopala thus he became tranquil.

 

After taking his morning bath Madhavendra Puri entered the village and assembled all the people. Then he said: "The proprietor of this village, Govardhana-dhari, is lying in the bushes. Let us go there and rescue Him from that place. The bushes are very dense and we will not be able to enter the jungle. Therefore take choppers and spades to clear the way.

 

After hearing this all the people accompanied Madhavendra Puri with great pleasure. According to his directions they cut down bushes, cleared a path and entered the jungle. When they saw the Deity covered with dirt and grass they were all struck with wonder and pleasure. After they cleansed the body of the Deity some of them said: "The Deity is very heavy. No one person can move Him." Therefore some of the stronger men assembled there to carry Him to the top of the hill.

 

A big stone was made into a throne and the Deity was installed upon it. Another big stone was placed behind the Deity for support. All the brahmana priests of the village gathered together with nine waterpots and water from Govinda-kunda lake was brought there and filtered. When the Deity was being installed nine hundred pots of water were brought from Govinda-kunda. There were musical sounds of bugles and drums and the singing of women.

 

During the festival at the installation ceremony some people sang and some danced. All the milk, yogurt and clarified butter in the village was brought to the festival. Various foods and sweets as well as other kinds of presentations were brought there. I am unable to describe all these. The villagers brought a large quantity of tulasi leaves, flowers and various kinds of garments. Then Sri Madhavendra Puri personally began the abihiseka [bathing ceremony]. After all inauspicious things were driven away by the chanting of the mantra the Deity's bathing ceremony started. First the Deity was massaged with a large quantity of oil so that His body became very glossy. After the body of the Deity was cleansed He was dressed very nicely with new garments. Then sandalwood pulp, tulasi garlands and other fragrant flower garlands were placed upon the body of the Deity. After the bathing ceremony was finished incense and lamps were burned and all kinds of food offered before the Deity. These foods included yogurt, milk and as many sweets as were received. The Deity was first offered many varieties of food, then scented drinking water in new pots and then water for washing the mouth. Finally pan mixed with a variety of spices was offered. After the last offering boga-aratrika was performed. Finally everyone offered various prayers and then obeisances, falling flat before the Deity in full surrender.

 

As soon as the people of the village had understood that the Deity was going to be installed they had brought their entire stock of rice, dhal and wheat flower. They brought such large quantities that the entire surface of the top of the hill was filled. The potters of the village brought all kinds of cooking pots and in the morning the cooking began. Ten brahmans cooked the food grains and five brahmans cooked both dry and liquid vegetables. The vegetable preparations were made from various kinds of spinach and roots and fruits collected from the forest. Someone had made bada and badi by mashing dhal. In this way all the brahmanas prepared all kinds of food. Five to seven men prepared a huge quantity of chappatis [flat bread] which were sufficiently covered with ghee [clarified butter], as were all the vegetables, rice and dhal.

 

All the cooked rice was stacked on palasa leaves which were on new cloths spread over the ground. Around the stack of cooked rice were stacks of chappatis and all the vegetables and liquid vegetable preparations were placed in different pots and put around them. Pots of yogurt, milk, buttermilk and sikharini, sweet rice, cream and solid cream were placed alongside the vegetables. In this way the Annakuta ceremony was performed and Madhavendra Puri Gosvami personally offered everything to Gopala. Many water pots were filled with scented water for drinking and Lord Sri Gopala, who had been hungry for many days, ate everything offered to Him. Although Sri Gopala ate everything offered, still, by the touch of His transcendental hand, everything remained as before. How Gopala ate everything while the food remained the same was transcendentally perceived by Madhavendra Puri Gosvami; nothing remains a secret to the devotees of the Lord.

 

The wonderful festival and installation of Sri Gopalaji was arranged in one day. Certainly all this was accomplished by the potency of Gopala. No one but a devotee can understand this.

 

Madhavendra Puri offered water to Gopala for washing His mouth and he gave Him betel nuts to chew. Then, while arati was performed, all the people chanted, "Jaya, jaya!" [All glories to Gopala]. To arrange for the Lord's rest Sri Madhavendra Puri brought a new cot and over this he spread a new bedspread and thus made the bed ready. A temporary temple was constructed by covering the bed all around with a straw mattress. Thus there was a bed and a straw mattress to cover it. After the Lord was laid down to rest on the bed Madhavendra Puri gathered all the brahmanas who had prepared the prasada and said to them: "Now feed everyone sumptuously from the children up to the old-aged!" All the people gathered there sat down to honour the prasada, and by and by they took food. All the brahmans and their wives were fed first. Not only did the people of Govardhana Village take prasada, but also those who came from other villages. They also saw the Deity of Gopala and were offered prasada to eat.

 

Seeing the influence of Madhavendra Puri all the people gathered there were struck with wonder. They saw the Annakuta ceremony, which had been performed during the time of Krishna, was now taking place again by the mercy of Sri Madhavendra Puri.

 

All the brahmanas present on that occasion were initiated by Madhavendra Puri as Vaisnavas and he engaged them in different types of service.

 

When it was advertised throughout the country that Lord Gopala had appeared atop Govardhana Hill all the people from neighbouring villages came to see the Deity. One village after another was pleased to beg Madhavendra Puri to allot them one day to perform the Annakuta ceremony. Thus day after day the Annakuta ceremony was performed for some time.

 

The ideal place to execute Krishna consciousness is Vrajabhumi, or Vrndavana, where people are naturally inclined to love Krishna and Krishna is naturally inclined to love them. Throngs of people came from different villages to see the Deity of Gopala and they took maha-prasada sumptuously. When they saw the superexcellent form of Lord Gopala all their lamentation and unhappiness disappeared. All the villagers in the neighbouring Vrajabhumi [Vrndavana] became aware of the appearance of Gopala, and all the people from these villages came to see Him. Day after day they performed the Annakuta ceremony. In this way not only the neighbouring villages but all the other provinces came to know of Gopala's appearance.

 

Thus people came from all over bringing a variety of presentations. The people of Mathura, who are very big capitalists, also brought various presentations and offered them before the Deity in devotional service. Thus countless presentations of gold, silver, garments, scented articles and eatables arrived. The store of Gopala increased daily. One very rich ksatriya of the royal order constructed a temple, someone made cooking utensils and someone constructed boundary walls. Each and every family residing in the land of Vrajabhumi contributed one cow. In this way thousands of cows became the property of Gopala. Eventually two brahmanas in the renounced order arrived from Bengal and Madhavendra Puri, who liked them very much, kept them in Vrndavana and gave them all comforts. These two were then initiated by Madhavendra Puri and he entrusted them with the daily service of the Lord. This service was performed continuously and the worship of the Deity became very gorgeous. Thus Madhavendra Puri was very pleased.

 

This is the way to install the Deity, construct the temple and increase the property of the temple. Everyone should be enthusiastic to contribute to the construction of the temple for the Deity, and everyone should also contribute food for the distribution of prasada. The devotees should preach the gospel of devotional service and thus engage the people in practical service to the Deity. Wealthy people can also be attracted to take part in these activities. In this way everyone will become spiritually inclined, and the entire society will be converted to Krishna consciousness. The desire to satisfy the material senses will automatically diminish and the senses will become so purified that they will be able to engage in bhakti [devotional service to the Lord] Hrsikena hrsikesa-sevanam bhaktir ucyate. By serving the Lord one's senses are gradually purified. The engagement of one's purified senses in the service of Lord Hrsikesa is called bhakti. When the dormant propensity for bhakti is awakened one can understand the Supreme Personality of Godhead as He is. Bhaktya mam abijanati yavan yas casmi tattvatah. (Bg. 18.55) This is the process of giving humanity the chance to awaken Krishna consciousness. Thus people can perfect their lives in all respects.

 

One who hears this narration with faith and devotion attains the treasure of love of Godhead at the lotus feet of Sri Krishna. Praying at the lotus feet of Sri Rupa and Sri Raghunatha, always desiring their mercy, I, Krishnadasa, narrate Sri Caitanya-caritamrta, following in their footsteps.

 

(from Sri Caitanya-caritamrta Madhya-lila, Forth Chapter)

 

[krsna]

[krsna]

SB 10.14.50-57:

 

Sri Sukadeva Gosvami said: O King, for every created being the dearmost thing is certainly his own self. The dearness of everything else -- children, wealth and so on -- is due only to the dearness of the self.

 

For this reason, O best of kings, the embodied soul is self-centered: he is more attached to his own body and self than to his so-called possessions like children, wealth and home.

 

Indeed, for persons who think the body is the self, O best of kings, those things whose importance lies only in their relationship to the body are never as dear as the body itself.

 

If a person comes to the stage of considering the body "mine" instead of "me," he will certainly not consider the body as dear as his own self. After all, even as the body is growing old and useless, one's desire to continue living remains strong.

 

Therefore it is his own self that is most dear to every embodied living being, and it is simply for the satisfaction of this self that the whole material creation of moving and nonmoving entities exists.

 

You should know Krsna to be the original Soul of all living entities. For the benefit of the whole universe, He has, out of His causeless mercy, appeared as an ordinary human being. He has done this by the strength of His internal potency.

 

Those in this world who understand Lord Krsna as He is see all things, whether stationary or moving, as manifest forms of the Supreme Personality of Godhead. Such enlightened persons recognize no reality apart from the Supreme Lord Krsna.

 

The original, unmanifested form of material nature is the source of all material things, and the source of even that subtle material nature is the Supreme Personality of Godhead, Krsna. What, then, could one ascertain to be separate from Him?

 

[krsna]

 

B.G. Sharma is an amazing artist!!!

 

/images/graemlins/cool.gif /images/graemlins/cool.gif /images/graemlins/cool.gif /images/graemlins/cool.gif /images/graemlins/cool.gif

[krsna]

(N.B.—All the references are to chapter and verse of the tenth skandha of Srimad Bhagavatam).

 

 

Krishna is possessed of an unlimited intellect (84.22).

 

Krishna is inaccessible to sensuous knowledge (16.46).

 

Krishna is Lord of the infinity of worlds (69.17).

 

Krishna wields the power of creating the unlimited (87.28).

 

Krishna carries the impress of limitless power (87.14).

 

Krishna is possessed of inconceivable potency (10.29).

 

Krishna is unborn (59.28, 74.21).

 

Krishna solves all heterogeneous views (74.24).

 

Krishna is vanquished by exclusive devotion (14.3).

 

Krishna is Inner Guide (1.7).

 

Krishna is the Withholder of the energy of the wicked (60.19).

 

Krishna is the Giver of salvation to jivas that are free from vanity (86.48).

 

Krishna ordains the worldly course of conceited jivas (86.48).

 

Krishna is Primal God (Deva) (40.l).

 

Krishna is Primal Person (Purusha) (63.38).

 

Krishna is overwhelming flood of bliss (83.4).

 

Krishna possesses fulfilled desire (47.46).

 

Krishna is self-delighted (60.20).

 

Krishna is the opponent of the sensuous (60.35).

 

Krishna is sung by the best of hymns (86.23).

 

Krishna is the dispeller of the night of pseudo-religion (14.40).

 

Krishna is devoid of increase and decrease (48.26).

Krishna is efficient and material cause (10.29).

Krishna is the only Truth (14.23).

Krishna is Awarder of the fruit of work (49.29).

Krishna is not subject to the consequences of work (84.17).

Krishna is the Seer of cause and effect (38.12).

Krishna is the Person who is time (1.7).

Krishna is Time's Own Self (70.26).

Krishna is even the Time of time (56.27).

Krishna is Present in the heart of every animate entity, like fire inside wood (46.36).

Krishna is Grateful (48.26).

Krishna is the Augmentor (like the Full Moon) of the ocean of earth, gods, twice-born and animals (14|40).

Krishna is the Tormentor of cannibalistic persons (14.40).

Krishna is the Destroyer of the pride of the arrogant (60.19).

Krishna is the Root-Cause of the origin, etc., of the world (14.23).

Krishna is the Cause of the world (40.l).

Krishna is the Creator of the world (70.38).

Krishna appears as if possessed of a body like that of mundane entities, for the good of the world (14.55).

Krishna is the Guru (centre of gravity) of the world (80.44).

Krishna is the Refuge (Ashraya) of jivas (individual souls) who are afraid of birth and death (49.12).

Krishna is devoid of birth (46.38).

Krishna is equally the Internal Guide, Cause and Director of jivas (87.30).

Krishna is the Destroyer of the miseries of persons who employ themselves in meditating upon Him (58.10).

Krishna is of the fourth dimension and self-manifest (66.38).

Krishna is Worthy of being gifted (74.24).

Krishna is the Punisher of the wicked (69.17).

Krishna is the God of gods (80.44).

Krishna is rarely cognisable by the gods (48.27).

Krishna is unconcerned about body, house, etc. (60.20).

Krishna is the Supreme Ruler of the greatest gods (73.8).

Krishna is the Exponent of Religion (69.40).

Krishna is the Eternal Son of Nanda (14.1).

Krishna is Visible to man with great difficulty (71.23).

Krishna's Presence mocks the world of man (70.40).

Krishna is the Object of palatable drink of the human eye (71.33).

Krishna is the Internal Guide of all (31.4).

Krishna is Worthy of the worship of all the worlds (69.15).

Krishna accommodates all the worlds (59.30).

Krishna is the Manifestor of all light (63.34).

Krishna is unstinted in giving Himself away to one who recollects Him (80.11).

Krishna is the efficient Cause (87.50).

Krishna, although devoid of all mundane quality, assumes mundane qualities by His Inconceivable Power for the purposes of creation, etc. (46.40).

Krishna is not subject to change (64.29).

Krishna is not capable of discrimination, by reason of being void of any extraneous covering (87.29).

Krishna is the Giver of Himself to those who covet nothing (86.33).

Krishna loves those who covet nothing (60.14).

Krishna does no work (60.20).

Krishna is Human, Hidden, Primal Person (Purusha) (44.13).

Krishna is Present in the hearts of jivas like the five elements (82.45).

Krishna is the Supreme Sorcerer (70.37).

Krishna is Supreme Godhead and the Internal Guide of all (56.27).

Krishna is the Crest-jewel of those whose praises are sung by the sacred lore (71.30).

Krishna is Primal Person and Ever-existing (14.23).

Krishna is the Highest among the Objects of worship (74.19).

Krishna is the Healer of the miseries of the submissive (73.16).

Krishna is the Destroyer of the sins of the submissive (31.7)

Krishna is the Destroyer of the distress of the submissive (73.8).

Krishna is the Residue after the Cataclysm (87.15).

Krishna is devoid of touch with mundane senses (87.28).

Krishna is the Soul and Friend of all animate entities (29.32).

Krishna is devoid of distinction appertaining to an alien (63.38, 44).

Krishna is Inconceivable by His Nature (70.38).

Krishna is the Master of the Universe (70.37).

Krishna is the Nourisher of the Universe (85.5).

Krishna is the Sun that cheers the lotus of the kindred of the Vrishnis (14.40).

Krishna is the God worshipped by the Brahmanas (69.15).

Krishna is the Foremost of the Brahmanas (84.20).

Krishna is the Originator of Brahma (40.l).

Krishna is the Worshipped of Brahma (31.13).

Krishna loves His devotees (48.26).

Krishna wears Forms in accordance with the wishes of His devotee (59.25).

Krishna is eternally Present in Mathura (1.28).

Krishna is devoid of the sense of kinship and regards all in the same way (46.37).

Krishna is beyond all Measuring Potency (Maya) (63.26).

Krishna is subdued by the love of Judhisthira (72.10).

Krishna is concealed by the screen of Maya from the sight of the people (84.23).

Krishna does not follow the ways of the world (60.36).

Krishna is the Destroyer of the fear of the mundane sojourn of the submissive (85.19).

Krishna is the Womb of the Scriptures (16.44, 80.45, 84.20).

Krishna is Sree Guru's Own Self (80.33).

Krishna is devoid of hankering for wife, offspring, etc. (60.20).

Krishna is the Ordainer of the worldly sojourn and of the summum bonum (1.7).

Krishna is the Cause of all entities (85.4).

Krishna is the Friend of the good (69.17).

Krishna is devoid of discrimination as of kinship (63.38, 44).

Krishna is Existence (56.27).

Krishna possesses true desire (80.44).

Krishna is the True Entity (87.17).

Krishna is True of speech (48.26).

Krishna is True of resolve (37.12).

Krishna sees with an equal Eye (16.33).

Krishna is the Cause of all causes (14.56-57, 63.38, 87.16).

Krishna is the Originator of all (59.28).

Krishna is the Soul's own self of all jivas (individual souls) (14.55).

Krishna is Omniscient (16|48).

Krishna is All-seeing (38.18).

Krishna is the Embodiment of all gods (74.19, 86.54).

Krishna is the Seer of all (16.48).

Krishna is the Lord of all (37.23).

Krishna is the Stay (Ashraya) of all entities (82.46).

Krishna is All-pervasive and Eternal (9.13).

Krishna is the Soul of all elements (86.31).

Krishna is the Knower of the minds of all elements (81.1)

Krishna is the soul's self of all elements (74.24).

Krishna is the inner Soul of all elements (37.11).

Krishna is the Internal Guide of all elements (47.29).

Krishna is the Cause of the origin of all elements (64.29).

Krishna is the Limit of all good (84.21).

Krishna is Omnipotent (37.12).

Krishna is the Lord of Lakshmi, the Presiding Deity of all riches (47.46).

Krishna is the Internal Guide of all (63.38, 72.6).

Krishna is the Stay (Ashraya) of all (40.15).

Krishna is Witness and Seer of Self (86.31).

Krishna is the Refuge of the good (80.9).

Krishna is most difficult to serve (88.11).

Krishna is the Friend of one's heart (48.26).

Krishna is the Withholder of Creation (82.45).

Krishna is Withholder, Creator and Preserver (63.44).

Krishna is the Master of the functions of creation, etc. (16.49, 37.12).

Krishna is devoid of distinction as of kinship (74.21).

Krishna is devoid of distinction as between kin and alien (72.6).

Krishna indwells the Universe created by Himself (48.19).

Krishna is satisfied by the taste of His Self-Delight (72.6).

Krishna is the Destroyer of the worldly sojourn of His devotees (60.43).

Krishna is the Wearer of body according to His Wish (1.7).

 

Sree Krishna-Chaitanya Math,

Brindaban, Muttra.

Camp: Office of the circumambulation of the circle of Braja, Muttra (UP.)

 

SIDDHANTA SARASWATI

24th Nov., 1932.

[krsna]

 

 

“Dear beautiful cloud, the color of your beautiful body exactly resembles the bodily hue of our dearmost SyamaSundara. We think, therefore, that you are very dear to our Lord, the chief of the dynasty of the Yadus, and because you are so dear to Him, you are absorbed in meditation, exactly as we are.

 

 

We can appreciate that your heart is full of anxiety for SyamaSundara. You appear excessively eager to see Him, and we see that for this reason only, drops of tears are gliding down from your eyes, just as they are from ours.

 

 

 

 

 

Dear blackish cloud, we must admit frankly that to establish an intimate relationship with SyamaSundara means to purchase unnecessary anxieties while we are otherwise comfortable at home.”

 

Queens of Dvaraka - Srimad Bhagavatam

 

[krsna]

 

Translations and Purports by

His Divine Grace A.C. Bhaktivedanta Swami Prabhupada

 

TEXT

 

Our dear friend Yasoda, your son sometimes comes to our houses before the milking of the cows and releases the calves, and when the master of the house becomes angry, your son merely smiles. Sometimes He devises some process by which He steals palatable curd, butter and milk, which He then eats and drinks. When the monkeys assemble, He divides it with them, and when the monkeys have their bellies so full that they won’t take more, He breaks the pots. Sometimes, if He gets no opportunity to steal butter or milk from a house, He will be angry at the householders, and for His revenge He will agitate the small children by pinching them. Then, when the children begin crying, Krishna will go away.

 

PURPORT

 

The narration of Krishna’s naughty childhood activities would be presented to mother Yasoda in the form of complaints. Sometimes Krishna would enter the house of a neighbor, and if He found no one there, He would release the calves before the time for the cows to be milked. The calves are actually supposed to be released when their mothers are milked, but Krishna would release them before that time, and naturally the calves would drink all the milk from their mothers. When the cowherd men saw this, they would chase Krishna and try to catch Him, saying, “Here is Krishna doing mischief,” but He would flee and enter another house, where He would again devise some means to steal butter and curd. Then the cowherd men would again try to capture Him, saying, “Here is the butter thief. Better capture Him!” And they would be angry. But Krishna would simply smile, and they would forget everything. Sometimes, in their presence, He would begin eating the curd and butter. There was no need for Krishna to eat butter, since His belly was always full, but He would try to eat it, or else He would break the pots and distribute the contents to the monkeys. In this way, Krishna was always engaged in mischief-making. If in any house He could not find any butter or curd to steal, He would go into a room and agitate the small children sleeping there by pinching them, and when they cried He would go away. - Bhag. 10.8.29

 

TEXT

 

When Krishna is caught in His naughty activities, the master of the house will say to Him, ‘Oh, You are a thief,’ and artificially express anger at Krishna. Krishna will then reply, ‘I am not a thief. You are a thief.’ Sometimes, being angry, Krishna passes urine and stool in a neat, clean place in our houses. But now, our dear friend Yasoda, this expert thief is sitting before you like a very good boy.” Sometimes all the gopis would look at Krishna sitting there, His eyes fearful so that His mother would not chastise Him, and when they saw Krishna’s beautiful face, instead of chastising Him they would simply look upon His face and enjoy transcendental bliss. Mother Yasoda would mildly smile at all this fun, and she would not want to chastise her blessed transcendental child.

 

PURPORT

 

Krishna’s business in the neighborhood was not only to steal but sometimes to pass stool and urine in a neat, clean house. When caught by the master of the house, Krishna would chastise him, saying, “You are a thief.” Aside from being a thief in His childhood affairs, Krishna acted as an expert thief when He was young by attracting young girls and enjoying them in the rasa dance. This is Krishna’s business. He is also violent, as the killer of many demons. Although mundane people like nonviolence and other such brilliant qualities, God, the Absolute Truth, being always the same, is good in any activities, even so-called immoral activities like stealing, killing and violence. Krishna is always pure, and He is always the Supreme Absolute Truth. Krishna may do anything supposedly abominable in material life, yet still He is attractive. Therefore His name is Krishna, meaning “all-attractive.” This is the platform on which transcendental loving affairs and service are exchanged. Because of the features of Krishna’s face, the mothers were so attracted that they could not chastise Him. Instead of chastising Him, they smiled and enjoyed hearing of Krishna’s activities. Thus the gopis remained satisfied, and Krishna enjoyed their happiness. Therefore another name of Krishna is Gopi-jana-vallabha because He invented such activities to please the gopis. – Bhag. 10.8.31

 

[krsna]

 

 

The ebullient human nature is regulated by censorious warning from ceremonial agencies. The sound waves irritate the auditory nerves and, the helping, prior experiences lead the aural reception to the brain for quodlibetic exploitation. Over this, a remedy is suggested by the epistemological order to approach unending transcendental nature of vibratory movements without indulging in restless disproving temper of an empiricist. The characteristic feature of mundane sounds is that the sounds retire after pointing out an object of the phenomena whereas the transcendental nomenclature is naturally endowed with the manifestation of the object in full without the assistance of temporary limited gross or subtle entourages of matter suitable to reciprocate the different senses as in the case of sensuous scrutiny.

 

The Harmonist deals with the introduction to Shri Krishna, Krishna Bhakti or devotional system and the solution of attaining Krishna's love, the highest desirability of eternal blissful wisdom of the Pure Soul now posing as a miserable candidate of an enjoying mood. Ray Ramananda has invoked the blessing of Murari's dance attended with music and musical sounds which blended the association of Sri Krishna's Entourage with His Absolute manifested Pastimes in the activities of the Eternal Associates of the all-time Greatest Benefactor of souls, the Supreme Lord Sri Krishna Chaitanya. All the three sections of non-begging devotees who have love for the All-love are expected ipso facto to welcome The Harmonist as their real friend.

 

 

 

- Bhakti Siddhanta Saraswati

 

 

 

 

 

 

(This brief introduction was originally published in The Harmonist, Vol XXXI-1 (1934))

 

[krsna]

 

 

Our dear friend Yasoda, your son sometimes comes to our houses before the milking of the cows and releases the calves, and when the master of the house becomes angry, your son merely smiles.

 

Sometimes He devises some process by which He steals palatable curd, butter and milk, which He then eats and drinks.

 

When the monkeys assemble, He divides it with them, and when the monkeys have their bellies so full that they won’t take more, He breaks the pots.

 

Sometimes, if He gets no opportunity to steal butter or milk from a house, He will be angry at the householders, and for His revenge He will agitate the small children by pinching them. Then, when the children begin crying, Krishna will go away.

When Krishna is caught in His naughty activities, the master of the house will say to Him, ‘Oh, You are a thief,’ and artificially express anger at Krishna. Krishna will then reply, ‘I am not a thief. You are a thief.’

 

Sometimes, being angry, Krishna passes urine and stool in a neat, clean place in our houses. But now, our dear friend Yasoda, this expert thief is sitting before you like a very good boy.”

 

Sometimes all the gopis would look at Krishna sitting there, His eyes fearful so that His mother would not chastise Him, and when they saw Krishna’s beautiful face, instead of chastising Him they would simply look upon His face and enjoy transcendental bliss. Mother Yasoda would mildly smile at all this fun, and she would not want to chastise her blessed transcendental child.

[RadheyRadhey108]

Oh, that naughty Little YashodaNandana!

[RadheyRadhey108]

But He's far too sweet to remain angry with for even a second!

[krsna]

 

 

Baby Steps Towards Krishna

 

 

Originally uploaded by Nanda Sunu

 

 

In his purport to the Hare Krishna maha mantra Srila Prabhupada has compared chanting the the holy names to genuine crying by a baby for its mother. It is interesting how much our relationship with Krishna can be compared in so many ways to the relationship between mother and child.

 

 

 

Mother and Child

 

 

 

 

My sister Kisori gave birth to her first son (Holden) 2 months ago. It is very interesting to see how the total dependence of him on her brings such a deep feeling of love and care. Holden is just learning how to make sounds and it makes Kisori so happy. His little gurgling noises don't make any sense, but his innocence and effort to communicate makes it so special.

 

 

Sometimes as devotees we read about purity, pure chanting, and the mood of full surrender and it seems so far away, it seems so unreachable. It sometimes seems so far away that we don't really try to get there, we don't put in the necessary intensity to make it a reality. By looking at the example of a small child and its mother we can see that actually it is very simple. As aspiring devotees our sincere attempts are much like the gurgling of a baby, they are not of much use in themselves, but they attract the love of Krishna.

Krishna is not in need of anything from us, just in the same way that a mother is not in need of anything from her child, but Krishna just wants us to show our love for him. A mother will look after her son whether he reciprocates or not, but if he does reciprocate it brings so much happiness, if he does reciprocate the love deepens and becomes more special, and in turn the mother will offer more love back. This is the process of bhakti. Krishna is providing even for the animals who offer no worship to him, so Krishna will surely provide our necessities also, all he asks is that we reciprocate with love.

 

 

posted by Nanda Sunu dasa

 

[krsna]

<TABLE class="Panel ViewArticlePanel"><TBODY><TR><TD class=Heading colSpan=2>

 

Tattva Sutra

 

</TD></TR><TR><TD class=Details><HR align=center width="100%" SIZE=1>By Srila Bhaktivinoda Thakur

</TD></TR><TR><TD>

 

 

Tattva Prakaranam

Text 1

ekah paro nanyah

 

Sri Krishna is one without a second: He is the Supreme Personality of Godhead.

 

 

Text 2

agunopi sarvasaktirameyatvat

 

Although transcendental to material qualities, Sri Krishna, the Supreme Personality of Godhead, possesses expansive, immense potencies inconceivable to mundane perception.

 

 

Text 3

viruddha-samanyam tasminnacitram

 

Innumerable contradictory qualities simultaneously existing in Sri Krishna is nothing uncommon or wonderful.

 

 

Text 4

sa saccidanando jnanagamyo bhakti visayatvat

 

The Supreme Personality of Godhead Sri Krishna, whose form is eternal, fully conscious and blissful, is not perceivable by mundane faculties but can be realized only by transcendental unalloyed devotional service.

 

 

Text 5

sa ca satyo nityo 'nadirananto desa-kalaparicchedat

 

The Supreme Personality of Godhead Sri Krishna is the Supreme Absolute Truth, beyond the influence of time and space.

 

 

Text 6

paropi cijjadabhyam vilasi visva-siddheh

 

Although transcendental to matter and spirit, Sri Krishna expands through His diverse energies as the cosmic manifestation, consisting of both matter and spirit, for His pastimes.

 

 

Text 7

tacchaktitastatvadhikyamiticcenna tadabhedat

 

Sri Krishna's transcendental potency is not a separate principle, it is identical with Him.

 

 

Text 8

kartapyavikarah svatantryat

 

Sri Krishna being supremely independent, is never affected by His creation, although He is the cause of all causes.

 

 

Text 9

sadaikarupah purnatvat

 

Sri Krishna is the complete Absolute Truth. (The cosmic manifestation or annihilation does not change His fullness.)

 

 

Text 10

karunyam tat kriya heturnanyadaptakamatvat

 

Devoid of any material need and desire, Sri Krishna performs His transcendental activities only due to His causeless mercy.

 

 

Cit Padartha Prakaranam

Text 11

cetanah paranugatastadvidhivasyatvat

 

The individual living entities are eternally subordinate to the Supreme Lord Sri Krishna and are subject to His rules.

 

 

Text 12

tecanadhyanantah parasaktivisesatvat

 

These individual souls are eternal (beginningless and endless being), part and parcels of (the jiva-sakti) of Sri Krishna.

 

 

Text 13

cidananda svarupa api parato bhinna nityasatyatvabhavat

 

Although constitutionally conscious and blissful, the living entities are certainly different from the supreme living entity Sri Krishna, who is the eternal Absolute Truth and Supreme Personality of Godhead.

 

 

Text 14

tesam paratvam kecidaparebhedamitare tubhayam

 

The seers of the truth have established three views regarding the living entity and the Supreme Lord, namely (a) oneness, (b) difference, and © simultaneous oneness and difference.

 

 

Text 15

sarvesam samanjasyam satvika vijnanasya bhramatvabhavat pramana satbhavac ca

 

There cannot be a mistake in the scientific evidence of transcendental revelation. So, all these (three) views are in complete agreement.

 

 

Text 16

vicararagau cetana dharmau svarupa pravrtti bhavat

 

The constitutional nature and character of the living entity is (transcendental) knowledge and love.

 

 

Text 17

pare 'nurakti svabhaviki sreyaskarica itaresaupadhiki duhkhapradhac ca

 

Love of Godhead is the natural and auspicious function of the living entity. When that love is directed toward objects of material existence it becomes the source of all miseries.

 

 

Text 18

upadhikrta hi klesah

 

Miseries arise from attachments to material existence.

 

 

Text 19

anartha-nivrttir muktih svapada-prapakatvat

 

Cessation of unwanted miseries brings one to the platform of liberation where the constitutional position (as servant of Krishna) is realized.

 

 

Text 20

jivanam itaranurakti heturisvara karunyam tata eva tesam svatantrya siddheh

 

The material attachments of the living entities result from their minute independence, awarded to them by the mercy of Sri Krishna, the Supreme Personality of Godhead.

 

 

Acit Padartha Prakaranam

 

 

Text 21

maya-saktiracidgunavati paravarakarya rupac ca

 

The external energy of the Supreme Personality of Godhead Sri Krishna is endowed with material qualities whose transformation results in the evolution of many details of this unlimited cosmic manifestation.

 

 

Text 22

jadatvat krtisunya cetana prerita bhavati sajnjavavat

 

Matter being unconscious, cannot act by itself. When activated by consciousness (spirit) it begins to work.

 

 

Text 23

sa parananuraktanam karavadhehati bandhanarupa

 

Those living entities who are averse to Sri Krishna, the Supreme Personality of Godhead, are imprisoned in variegated bodies by the external energy, maya.

 

 

Text 24

anadirananta ca paramesvara saktitatvat

 

The external energy is without beginning or end because it is the divine energy of the Supreme Lord Sri Krishna.

 

 

Text 25

kalenarthantaram baddhanam prakrti sambandha-rupatvat

 

Time is a form of relation between the conditioned souls and the external energy.

 

 

Text 26

saivadhisthanarupini desa samjnita

 

The external energy constitutes the accommodation, which is known as space.

 

 

Text 27

jade baddhasyananda bhramo vaikuntha bhramascasangat

 

Conditioned by matter, the living entity mistakes sense gratification as bliss and material existence as the transcendental abode due to association with matter.

 

 

Text 28

vivekena tato vimuktih

 

To become free from these delusions one should discriminate by transcendental knowledge of the Absolute Truth.

 

 

Text 29

na ca prakrtavadindriyagrahyatvam vaikunthasyadhaksajatvat

 

The spiritual world is transcendental - beyond mundane sensual perception.

 

 

Text 30

indriyani tadvisayastajjata bhavas ca manasasaha

prakrtascid-upadhitvajjanyatvac ca

 

The mundane senses, sense objects, the feelings derived from their contact, and the mind -- all these are 'material' in existence, due to the conditioned state of the living entities.

 

 

Sambandha Prakaranam

Text 31

bhaktih purnanuraktih pare

 

Bhakti is unalloyed full attachment to Krishna, the transcendental Lord.

 

 

Text 32

tasyah svarupam phalamupayasceti

 

According to the situation of the living entities (i.e. conditioned or liberated) devotional service is also understood to be in two stages (phala: end, fruition. upaya: means, regulative).

 

 

Text 33

phalabhakte nanyadangamekatvat svatasiddhatvac ca

 

Spontaneous love of God is independent, unalloyed and constitutionally the nature of the living entity and therefore does not have any other limbs.

 

 

Text 34

upayabhakteh paranusilanam pratyaharascangah

 

Cultivation of favorable devotion and retraction from sense gratificatory activities are the two limbs of regulated devotion.

 

 

Text 35

sravana kirtanadini paranusilanopayogitvat tat pratyangani

 

The nine processes of devotional service, beginning with hearing and chanting, are the means by which one can develop such favorable devotional love for Krishna.

 

 

Text 36

deharatham manah sarathi mindriya haya mastikyajnanena yuktavairanyena ca visayamargarcanai nivartayedesa eva pratyaharah

 

The body is the chariot. The mind is the charioteer, the senses are the horses. Driving this chariot back home (toward Krishna consciousness) from the path of sense gratification by the help of transcendental knowledge and proper engagement of everything i n devotional service is known as pratyahara (retraction).

 

 

Text 37

jnananmuktih jnanadbandhas ca

 

Transcendental knowledge is the cause of liberation and mundane materialistic knowledge is the cause of bondage.

 

 

Text 38

vairagyanmuktih vairagyat bandhas ca

 

Engagement of everything in Krishna's service is the cause of liberation and pseudo-renunciation is the cause of bondage.

 

 

Text 39

pratyaharasampatteh parabhaktyasiddhavapi nadhah patanam

 

If one is not fully free from sense gratification, the cultivation of devotional practices will not award transcendental love for Krishna, although there will be no downfall.

 

 

Text 40

pratyaharasamrddhya sadhanam bhavastayaiva bhavat prema

 

To the extent of freedom from sense gratification, one can perform pure regulated devotional service, which turns into 'bhava' bhakti which will ultimately bloom into love for Krishna.

 

 

Siddhanta Prakaranam

Text 41

jnanasuryasyehi rasmayah sastrani

 

Revealed scriptures are the rays of transcendental knowledge.

 

 

Text 42

sastramaksamesu valiyo vivekinam naitattanmula prapteh

 

Rules and regulations are for regulating the ignorant conditioned souls; those who have attained their constitutional awareness are not limited by such conditions.

 

 

Text 43

bhakteyna sastram tadvidherjnanavirodhitvat

 

Unalloyed devotees of Sri Krishna are not to be limited by the conditions of scriptural rules because their activities are based on spontaneous attachment which is transcendental to rules and regulations.

 

 

Text 44

bhaktau na varnasramavidhih sa tasyajnanaparatvat

 

Self-realized devotees of Krishna, due to attainment of knowledge of their constitutional position, are beyond the codes of varnasrama.

 

 

Text 45

ajnahitartham grahyam karma na virodhi

 

A selfless performance of activities for the welfare of ignorant people doesn't create impediment in devotion.

 

 

Text 46

yathadhikaramavasthitirnoparyadhastvat

 

One should perform devotional service according to one's acquired nature and qualifications.

 

 

Text 47

kamyetarabhaktirnasasta cittaviksepatvadanitya phalatvac ca

 

The original affinity of the living entities for Sri Krishna, when degraded and misdirected toward others results in bewilderment of consciousness and material attainments.

 

 

Text 48

pratyaksanumanabhyam bhagavata siddhanta eva gariyan vijnanamayatvat sarva siddhantasrayatvac ca

 

Among realized knowledge and inference pertaining to the conclusion of it, Srimad-Bhagavatam is the highest because it is transcendentally scientific and is the shelter of all conclusions.

 

 

Text 49

caitanyasya sarvacharyasyavirbhave na gurvantaram

 

Lord Sri Chaitanya, who has manifested as a universal acharya, makes other preceptors non-existent.

(In the absoluteness of the teachings of Lord Chaitanya, other acharyas are absolved.)

 

 

Text 50

pare purnanurakti ritaresu tulya jade yukta vairagyanceti saragrahi matam

 

Unalloyed love toward Sri Krishna, compassionate affection toward others and dovetailing everything in the material existence in the service of Krishna, constitute the cream of religious principles as far as the essence-seeking transcendentalists are concerned.

 

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[krsna]

 

 

 

 

 

 

 

Nanda Maharaja had 900,000 cows. Srila Visvanatha Cakravarti Thakura gives this description of the cows of Vrindavana:

 

Krishna knew every cow by name. If any cow was missing Krishna would immediately chase after the missing cow and call her by name. The cows were divided into herds by color, either black, white, red, or yellow. In each color there were 25 further divisions making a total of 100 herds. There were also eight herds of cows that were spotted or speckled or had heads shaped like a mridanga or that had tilak marks on their foreheads. There was a total of 108 different herds of cows. Each of the 108 herds had a herd leader.

"Thus when Krishna calls out, 'Hey Dhavali' (the name of a white cow) a whole group of white cows comes forward, and when Krishna calls 'Hamsi, Candani, Ganga, Mukta' and so on, the twenty-four other groups of white cows come. The reddish cows are called 'Aruni, Kunkuma, Sarasvati, etc., the blackish ones 'Shyamala, Dhumala, Yamuna, etc., and the yellowish ones are Pita, Pingala, Haritaki, etc. "

(Srimad Bhagavatam 10.35.19 purport)

"As described in the Brahma Samhita (surabhi apbipalayantam), Lord Krishna on His planet, Goloka Vrindavana, engages in tending the surabhi cows. These cows are the Lord's pet animals."

(Srimad Bhagavatam 8.8.2 purport)

 

[krsna]

 

 

 

 

"Lord Caitanya then sang a nice song about the opulences of Krishna, and Sanatana Gosvami listened.

 

 

 

 

'All the pastimes of Krishna are exactly like the activities of human beings,' the Lord sang.

 

 

 

 

'Therefore it is to be understood that His form is like that of a human being. Indeed, a human being is but an imitation of His form. Krishna's dress is just like that of a cowherd boy's. He has a flute in His hand, and He seems to be just like a newly grown youth. He is always playful, and He plays just like an ordinary boy.'

 

 

 

 

Lord Caitanya then told Sanatana Gosvami about the beautiful aspects of Krishna. He said that one who understands these beautiful qualities enjoys an ocean of nectar.

 

 

 

 

The yogamaya potency of Krishna is transcendental and beyond the material energy, but the Lord exhibits His transcendental potency even within this material world just to satisfy His confidential devotees. Thus He appears in the material world to satisfy His devotees, and His qualities are so attractive that Krishna Himself becomes eager to understand Himself.

 

 

 

 

 

When He is fully decorated and stands with His body curved in three ways -- His eyebrows always moving and His eyes so attractive -- the gopis become enchanted. His spiritual abode is at the top of the spiritual sky, and He resides there with His associates, the cowherd boys, the gopis, and all the goddesses of fortune. It is there that He is known as Madana-mohana."

 

 

 

 

 

 

(Teachings of Lord Caitanya, Chapter 9)

 

 

[krsna]

 

 

Hoof dust in the air,

The flute’s song is floating there;

Krishna’s coming home.<?XML:NAMESPACE PREFIX = O /><O:P></O:P>

 

 

 

 

 

by Sri Babhru das

 

[krsna]

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The Only Reality

 

 

 

 

by Srila Bhaktisiddhanta Saraswati Thakura Prabhupada

 

 

"Srimati Radhika is the source of all the individual souls who are to be employed in the service of Sri Krishna. They may choose to serve Him by loyal conscious submission, neutrality or actual opposition. In every case they serve as constituents of Srimati Radhika.

 

When they forget their relationship with Her, they forget the nature of their own selves, and engage in abnormal activities on the mundane plane.

 

The object of endeavour of individual souls is to learn to obey Sri Radhika. Only by obeying Her can they serve Sri Krishna"

 

 

 

 

 

 

 

 

 

Srimati Radharani is angry.

 

 

Here [and below] are small sections of a beautiful painting by Asta Sakhi dasi who lives in Mayapura.

 

 

 

Here Sri Krishna is playfully disturbing Srimati Radharani whilst she is carrying a pot of milk by Govardhana Hill.

 

 

 

 

 

 

 

 

Sometimes He also goes to Barsana and declares Himself the person to whom the girls must pay taxes whenever they travel along the narrow pass between two hills, with their milk pots on their heads. Naturally they object to this proposal, so Sri Krishna then knocks their pots to the ground spilling all the curd and milk.

 

 

 

 

Both Krishna and the gopis invite each other to become very angry in these joking exchanges. Many playfully heated words are spoken.

 

 

 

 

 

When these pastimes are remembered, the mind momentarily becomes withdrawn from the enticements of this world.

 

 

 

 

----------------

 

 

 

 

"The infinite variety of the pastimes of Sri Radha and Krishna constitute the only reality."

 

 

 

 

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[krsna]

 

 

 

 

 

 

 

 

This is an Artwork a devotee did while living in Wellington, New Zealand. It is inspired by a verse by Srila Rupa Goswami:

 

 

 

 

"My dear friend, there is one boy—His name is Govinda. He is standing on the bank of the Yamuna near the Kesi-ghat, and He is playing on His flute. He is so beautiful, especially during this full-moon night. If you have any intentions to enjoy in this material world with your children, husband, or other family members, then please do not go there."

[Amlesh]

Refreshing indeed. Thanks dudes.

[ranjeetmore]

once Sri narada visits Sri krsna's house and witnesses 1 astounding vision.Sri krsna is pulling Mother yashoda's sari and crying and flailing his legs,begging His mother to take Him in her arms.

Narada thinks to himself,I knw that the principle is that the jeeva cries to go in the arms of Bhramn,but what is this ! Bhramn is crying to go in jeeva's arms.Narad is confused.Then,obviously,being a bhagvata,he could fathom that this is the work of yogmaya.She makes Bhramn forgets His Godhood and the mahapurush,his original position.Then he said to yashoda.

''kimbru matwam yashode kati katih sukritah kshetra vrinda ni purvam,

Gatwa ki dhit vidhamayi katih katih sukritah nyarjitanitva aiva,

No shatro na swayambhur ....

...

Tat purnam bRAHM bhumau biluthati bilapat krod: marau dhukamam.''

 

Arey yashoda ! purna Bhramn is crying to go in your arms and you say,'' no no ! i hav work...i dnt hav time for you !''

This is the same bhramn who doesnt grace brahma,indra and shambhu with His vision !'' he further says to her,'' Oh ho ho,bada bhaari kaam hai..!''