Article October 31, 2017

Damodar Lila – Radhanath Swami

Nanda maharaj had 9 lakh cows and Yashoda mayi had selected special cows which gave the best quality fragrant milk. She would churn butter from the yogurt made from the milk of these cows and feed her darling son Krishna.
On the day of Diwali, she woke up early in the morning and personally began to make butter for Krishna. As she was churning, she was singing the beautiful pastimes of her beloved son. She was perspiring because of the hard work and because of her affection for Gopal, milk was flowing from her breast.
Little Krishna was sleeping in the next room. He came to mother Yashoda and held her churning rod since He wanted her to feed Him. As mother Yashoda was feeding little Gopal, the milk that she had left for heating on the stove began to boil over. The milk was thinking, “Mother Yashoda’s love for Krishna is unlimited and Krishna can go on drinking her milk then what is the use of my existence.” Thinking like this, the milk began to boil over and fall off in the fire. Seeing this mother Yashoda kept Krishna aside and immediately rushed to put the pot off the stove. When the milk saw mother Yashoda approaching it jumped back into the pot.
Krishna became transcendentally angry. He picked up a stone and broke the pot of yogurt. He went into the next room, climbed on a wooden grinding mortar and began distributing the butter to the monkeys. It is explained that the Lord wanted to reciprocate with the services rendered by the monkeys in His pastimes as Lord Rama.
Meanwhile Yashoda mayi came back and saw the broken pot. Knowing well that Gopal had done it, she took a stick in her hand and followed the little buttery foot prints of Gopal. When the monkeys saw mother Yashoda approaching, they jumped off in fear and started running. Little Gopal jumped off the grinding mortar and began to run. As she was running her hair loosened and flowers decorating her were falling at her feet. The flowers were thinking ‘who is this Yashoda? The power of her love has conquered the supreme Lord Sri Krishna.’ They wanted to take shelter at her lotus feet.
Ultimately Yashoda mayi caught Krishna and started to chastise Him. He was crying and repeatedly requesting mother Yashoda to put the stick down. Yashoda mayi said, “You are the king of butter thieves.” And Krishna said,“You are calling Me the king of thieves. Well I definitely didn’t get it from My father’s side, I must have got it from your side.”
Krishna was afraid of His mother. This is the power of the love of Vrindavan. Krishna was not pretending to be afraid, it was not a show.
Finally mother Yashoda put the stick down and decided to tie Gopal up, so that He doesn’t do more mischief. She took a beautiful silken rope to tie Krishna. However every time mother Yashoda tried, the rope was two fingers too short. She tied over 150 feet of rope still she could not tie Him up. Then all the elderly gopis work Lord Krishna agreed to be bound.
Commenting on the rope being two fingers too short, Srila Vishwanath Chakravarti Thakur says that one of the fingers represents a sincere devotee’s heartfelt endeavor to serve, to perform sadhana, to remain pure and to please Krishna. And the second finger represents Krishna’s causeless mercy. When both these aspects are present in a devotee’s life, Krishna agrees to be bound by the love of that devotee.
– Radhanath Swami

न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत्‌ ।
कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः ॥

भावार्थ : निःसंदेह कोई भी मनुष्य किसी भी काल में क्षणमात्र भी बिना कर्म किए नहीं रहता क्योंकि सारा मनुष्य समुदाय प्रकृति जनित गुणों द्वारा परवश हुआ कर्म करने के लिए बाध्य किया जाता है॥5॥

All men are forced to act helplessly according to the impulses born of the modes of material nature; therefore no one can refrain from doing something, not even for a moment.




It is not a question of embodied life, but it is the nature of the soul to be always active. Without the presence of the spirit soul, the material body cannot move. The body is only a dead vehicle to be worked by the spirit soul, which is always active and cannot stop even for a moment. As such, the spirit soul has to be engaged in the good work of Kṛṣṇa consciousness, otherwise it will be engaged in occupations dictated by illusory energy. In contact with material energy, the spirit soul acquires material modes, and to purify the soul from such affinities it is necessary to engage in the prescribed duties enjoined in the śāstras. But if the soul is engaged in his natural function of Kṛṣṇa consciousness, whatever he is able to do is good for him. The Śrīmad-Bhāgavatam affirms this:


tyaktvā sva-dharmaṁ caraṇāmbujaṁ harer
bhajann apakvo 'tha patet tato yadi
yatra kva vābhadram abhūd amuṣya kiṁ
ko vārtha āpto 'bhajatāṁ sva-dharmataḥ.


"If someone takes to Kṛṣṇa consciousness, even though he may not follow the prescribed duties in the śāstras nor execute the devotional service properly, and even though he may fall down from the standard, there is no loss or evil for him. But if he carries out all the injunctions for purification in the śāstras, what does it avail him if he is not Kṛṣṇa conscious?" (Bhāg. 1.5.17) So the purificatory process is necessary for reaching this point of Kṛṣṇa consciousness. Therefore, sannyāsa, or any purificatory process, is to help reach the ultimate goal of becoming Kṛṣṇa conscious, without which everything is considered a failure.