KRSNA, The Supreme Personality

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Delivery of the Message of Kṛṣṇa to the Gopīs (contd)

According to expert opinion, Lakṣmī, the goddess of fortune is a subordinate expansion of Śrīmatī Rādhārāṇī. As Kṛṣṇa has numerous expansions of Viṣṇu-mūrtis, so His pleasure potency, Rādhārāṇī, also has innumerable expansions of goddesses of fortune. Therefore the goddess of fortune, Lakṣmījī, is always anxious to be elevated to the position of the gopīs.
Śrīmatī Rādhārāṇī continued: "You foolish bumblebee, you are trying to satisfy Me and get a reward by singing the glories of Kṛṣṇa, but it is a useless attempt. We are bereft of all our possessions. We are away from our homes and families. We know very well about Kṛṣṇa. We know even more than you. So whatever you make up about Him will be old stories to us. Kṛṣṇa is now in the city and is better known as the friend of Arjuna. He now has many new girl friends, and they are no doubt very happy in association with Him. Because the lusty burning sensation of their breasts has been satisfied by Kṛṣṇa, they are now happy. If you go there and glorify Kṛṣṇa, they may be pleased to reward you. You are just trying to pacify Me by your behavior as a flatterer, and therefore you have put your head under My feet. But I know the trick which you are trying to play. I know that you are a messenger coming from a great trickster, Kṛṣṇa. Therefore please leave Me.
"I can understand that you are very expert in reuniting two opposing parties, but at the same time you must know that I cannot place My reliance upon you, nor upon your master Kṛṣṇa. We left our families, husbands, children and relatives only for Kṛṣṇa, and yet He did not feel any obligation in exchange. He has left us for lost. Do you think we can place our faith in Him again? We know that Kṛṣṇa cannot be long without the association of young women. That is His nature. He is finding difficulty in Mathurā because He is no longer in the village among innocent cowherd girls. He is in the aristocratic society and must be feeling difficulty in making friendships with the young girls. Perhaps you have come here to canvass again or to take us there. But why should Kṛṣṇa expect us to return there? He is greatly qualified to entice all other girls, not only in Vṛndāvana or Mathurā, but all over the universe. His wonderfully enchanting smile is so attractive and the movement of His eyebrows so beautiful that He can call for any woman from the heavenly, middle or plutonic planets. Mahā-Lakṣmī, the greatest of all goddesses of fortune, also hankers to render Him some service. In comparison to all these women of the universe, what are we? We are very insignificant.
"Kṛṣṇa advertises Himself as very magnanimous, and He is praised by great saints. His qualifications could be perfectly utilized if He would only show us mercy because we are downtrodden and neglected by Him. You poor messenger, you are only a less intelligent servant. You do not know much about Kṛṣṇa, how ungrateful and hardhearted He has been, not only in this life, but in His previous lives also. We have all heard this from our grandmother, Paurṇamāsī. She has informed us that Kṛṣṇa was born in a kṣatriya family previous to this birth and was known as Rāmacandra. In that birth, instead of killing Vāli, an enemy of His friend, in the manner of a kṣatriya, He killed him just like a hunter. A hunter takes a secure hiding place and then kills an animal without facing it. So Lord Rāmacandra, as a kṣatriya, should have fought with Vāli face to face, but instigated by His friend, He killed him from behind a tree. Thus He deviated from the religious principles of a kṣatriya. Also, He was so attracted by the beauty of Sītā that He converted Śūrpaṇakhā, the sister of Rāvaṇa, into an ugly woman by cutting off her nose and ears. Śūrpaṇakhā proposed an intimate relationship with Him, and as a kṣatriya, He should have satisfied her. But He was so selfish that He could not forget Sītādevī and converted Śūrpaṇakhā into an ugly woman. Before that birth as a kṣatriya, He took His birth as a brāhmaṇa boy known as Vāmanadeva and asked charity from Bali Mahārāja. Bali Mahārāja was so magnanimous that he gave Him whatever he had, yet Kṛṣṇa as Vāmanadeva ungratefully arrested him just like a crow and pushed him down to the Pātāla kingdom. We know all about Kṛṣṇa and how ungrateful He is. But here is the difficulty: in spite of His being so cruel and hardhearted, it is very difficult for us to give up talking about Him. Not only are we unable to give up this talk, but great sages and saintly persons are also engaged in talking about Him. We gopīs of Vṛndāvana do not want to make any more friendships with this blackish boy, but we do not know how we shall be able to give up remembering and talking about His activities."
Since Kṛṣṇa is absolute, His so-called unkind activities are as relishable as His kind activities. Saintly persons and great devotees like the gopīs cannot give up Kṛṣṇa in any circumstances. Lord Caitanya therefore prayed, "Kṛṣṇa, You are free and independent in all respects. You can either embrace Me or crush Me under Your feet--whatever You like. You may make Me brokenhearted by not letting Me see You throughout my whole life, but You are my only object of love."
"In My opinion," Śrīmatī Rādhārāṇī continued, "one should not hear about Kṛṣṇa, because as soon as a drop of the nectar of His transcendental activities is poured into the ear, one immediately rises above the platform of duality, attraction and rejection. Being completely freed from the attraction of material attachment, one gives up the attachment for this material world, family, home, wife, children and everything which is materially dear to every person. Being dispossessed of all material acquisition, one makes his relatives and himself unhappy. Then he wanders in search of Kṛṣṇa, either as a human being or in other species of life, even as a bird. It is very difficult to actually understand Kṛṣṇa, His name, His quality, His form, His pastimes, His paraphernalia and His entourage."
Śrīmatī Rādhārāṇī continued to speak to the black messenger of Kṛṣṇa. "Please do not talk any more about Kṛṣṇa. It is better to talk about something else. We are already doomed, like the black-spotted she-deer in the forest who are enchanted by the sweet musical vibration of the hunter. In the same way, we have been enchanted by the sweet words of Kṛṣṇa, and again and again we are thinking of the rays of the nails of His toes. We are becoming more and more lustful for His association; therefore, I request you not to talk of Kṛṣṇa anymore."
This talk of Rādhārāṇī with the bumblebee messenger and Her accusing Kṛṣṇa, and, at the same time, Her inability to give up talking about Him, are symptoms of the topmost transcendental ecstasy, called mahābhāva. The ecstatic mahābhāva manifestation is possible only in the persons of Rādhārāṇī and Her associates. Great ācāryas like Śrīla Rūpa Gosvāmī and Viśvanātha Cakravartī Ṭhākur have analyzed these mahābhāva speeches of Śrīmatī Rādhārāṇī, and they have described the different sentiments such as udghūrṇā, bewilderment, and jalpapratijalpa, talking in different ways. In Rādhārāṇī is found the science of ujjala, or the brightest jewel or love of God. While Rādhārāṇī was talking with the bee and the bee was flying hither and thither, it all of a sudden disappeared from Her sight. She was in full mourning due to separation from Kṛṣṇa and was feeling ecstasy by talking with the bee. But as soon as the bee disappeared, She became almost mad, thinking that the messenger-bee might have returned to Kṛṣṇa to inform Him all about Her talking against Him. "Kṛṣṇa must have been very sorry to hear it," She thought. In this way She was very much overwhelmed with another type of ecstasy.
In the meantime, the bee, flying hither and thither, appeared before Her again. She thought, "Kṛṣṇa is still kind to Me. In spite of the messenger carrying disruptive messages, He is so kind that He has again sent the bee to take Me to Him." Śrīmatī Rādhārāṇī was very careful this time not to say anything against Kṛṣṇa. "My dear friend, I welcome you," She said. "Kṛṣṇa is so kind that He has again sent you. Kṛṣṇa is so kind and affectionate to Me that He has sent you back, fortunately, in spite of your carrying My message against Him. My dear friend, you can ask from Me whatever you want. I shall give you anything because you are so kind upon Me. You have come to take Me to Kṛṣṇa because He is not able to come here. He is surrounded by new girl friends in Mathurā. But you are a tiny creature. How can you take Me there? How will you be able to help Me in meeting Kṛṣṇa while He is taking rest there along with the goddess of fortune and embracing her to His chest? Never mind. Let us forget all these things about My going there or sending you. Please let Me know how Kṛṣṇa is faring in Mathurā. Tell Me if He still remembers His foster father, Nanda Mahārāja, His affectionate mother, Yaśodā, His cowherd friends and His poor friends like us, the gopīs. I am sure that He must sometimes sing about us. We served Him just like maidservants, without any payment. Is there any possibility that Kṛṣṇa will again come back and place His arms around us? His limbs are always fragrant with the aguru scent. Please put all these inquiries to Kṛṣṇa."
Uddhava was standing near, and he heard Rādhārāṇī talking in this way, as if She had become almost mad after Kṛṣṇa. He was exceedingly surprised at how the gopīs were accustomed to think of Kṛṣṇa constantly in that topmost ecstasy of mahābhāva love. He had brought a message in writing from Kṛṣṇa, and now he wanted to present it before the gopīs, just to pacify them. He said, "My dear gopīs, your mission of human life is now successful. You are all wonderful devotees of the Supreme Personality of Godhead; therefore you are eligible to be worshiped by all kinds of people. You are worshipable throughout the three worlds because your minds are wonderfully absorbed in the thought of Vāsudeva, Kṛṣṇa. He is the goal of all kinds of pious activities and ritualistic performances, such as giving in charity, rigidly following the austerity of vows, undergoing severe penances and igniting the fire of sacrifice. He is the purpose behind the chanting of different mantras, the reading of the Vedas, controlling the senses and concentrating the mind in meditation. These are some of the many different processes for self-realization and attainment of perfection of life. But actually they are only meant for realizing Kṛṣṇa and dovetailing oneself in the transcendental loving service of the Supreme Personality of Godhead." This is the last instruction of Bhagavad-gītā also; although there are descriptions of different kinds of processes of self-realization, at the end Kṛṣṇa recommended one should give up everything and simply surrender unto Him. All other processes are meant for teaching one how to surrender ultimately unto the lotus feet of Kṛṣṇa. The Bhagavad-gītā also says that this surrendering process is completed by a sincere person executing the processes of self-realization in wisdom and austerity after many births."
to be continued........


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