англ. название записи: Q&A: Sri Krishna Being Fully Immersed in Human-like Pastimes Reveals He Is Bhagavan - 2026-03-18
0:21Yes, you can raise your hand if you have a question. Yes, Madhavadas Brahmajana.
0:31My question is, like she briefly said in one point, the sages in Rutanamakarana was worshipping. So my question is, how, if he is fooling him, how can he, this pot come to him, because it's like Bhagavan and somebody is worshipping. First of all, when the God is ascent, is ascent, how is it, how long?
1:09What type of consciousness is there in that form?
1:15This is a All this type of subject, it has to be approached through the Paribhasa Sutra of the 10th Kanto of Srimad Bhagavatam.
2:23of Krishna's bhagavata, his godhood, then we'll have to understand that statement in the light of the Paribhasa-sutra. You understand? Paribhasa-sutra means that if there's a room and you introduce a candle to that room, that one candle in one place illuminates the whole room. So in the same way, in some scripture or sometimes in some section of a scripture, there's one statement and that statement has the adhikara, It has authority over all the other statements. It illuminates that whole book, or that whole section of the book, and therefore, whatever statements are made here and there, they are, we can say, ekadeshiya. They're related to their particular context. They don't have authority over everything, and they should be understood in the light of the main statement that has authority over everything.
3:34So, whenever the associates in Vraja-lila say something which appears to be the accepting that Krishna is Bhagavan, then we have to see it in the light of the Paribhasa Sutra, that the Vrajavasis think that Krishna is the son of Yaśodā. And so, then, there can be many different nuances to the way in which Krishna, some vision, or seeing the behavior of Krishna, or some opulence in Krishna, how they reconcile it with their own, by the strength of their own relation with Krishna, somehow or other, they reconcile that situation with their relationship with Krishna.
4:36Krishna is a boy from my village, and he's my friend or my beloved, and he's the son of Nanda and Yashoda.
4:45So sometimes they reconcile it by totally denying it. They think it's their own mistake. Sometimes they, like Mother Yashoda, when she saw the universe, am I dreaming?
5:00She went through, she reconciled in so many different ways. She went through different stages. That was one of them. I must be dreaming. Sachi Mata also. When she had the purity of Nimai coming and taking prasadam after he'd taken sannyasa and left Navadvipa, she thought that she was dreaming or hallucinating. So first way of reconciling is it's their mistake. Then another way of reconciling is that whatever fantastic thing Krishna did, he didn't do it. It was because of the punya, the piety of Nanda Maharaj.
5:42Or, some other reason. For example, Krishna may say, I have killed this demon. And then gopis will say, no, it was the power of Radharani's cooking. Because Radharani has a benediction from Durvasa Rishi, that if anyone who eats her cooking cannot be defeated by someone else. So by the power of Durvasa Rishi, mystic power, Durvasa has mystic power, he has some opulences.
6:11So that he blessed Radhika, and then she cooked, and then Krishna ate it, and so that's why he was victorious. Sometimes they blame on the sin of the demon, like Nanda Maharaj, when he met with Vasudeva Maharaj. Then he said, oh, sorry, when he met with Uddhava, he said to Uddhava, oh, that Kamsa died because of his own sins.
6:40He never said, my son has killed him, that Kamsa died because of his sins. and then sometimes they think that because Nanda Maharaj worships Lord Narayan, that Lord Narayan enters into Krishna because of the puja of Nanda Maharaj and they also have heard from Purnamasi Devi, the Puranas, Puran Kata and so they've also heard that when Garga Acharya did the Namkarana Sanskara, the name giving ceremony to Krishna in the Nandagram, in the Gaushala of Nanda Maharaj in Gokul, Mahavan, so that time he said
7:59saying that the associates, they see Krishna in a human-like way, with a human-like relationship, and yet still they have ways when Krishna does some activity that manifests his Bhagavata, it all gets explained away. Sometimes in intense separation, then they may see that Krishna is Bhagavata, but the miracle, why? Because meeting is like the moon. The moonbeams are intoxicating and the moonbeams illuminate something and hide something. So meeting, Krishna's presence in meeting, his beauty is like the moonbeams. Everyone becomes intoxicated. So when you're intoxicated, you lose your vivek, you lose discrimination. So even though he's only seven and he's lifting a mountain for seven days and nights, but you don't ask the question because you're intoxicated by his beauty at the time of meeting.
9:14And moonlight reveals something and also hides something. Moonlight is not so intense like sunlight. So moonlight reveals something but hides something. So the moonlight, that means Krishna's presence, meeting, reveals his sweetness but hides his opulence. But separation is harsh and bright like the burning sun. And the sun doesn't leave anything hidden. So then they will see Krishna's sweetness but they also see his opulence.
9:47But the miracle of the Vraja-prema is even if they'll see the opulence, it does not make their natural relation become sankocha, it does not become contracted in any way.
10:04And this knowledge of the opulence, it's a very big subject, it will take hours to explain, but just in brief, it is called the Prem-janita Aishwarya-jnana. It is a knowledge of opulence, which doesn't come from Aishwarya bhava. It is not an Aishwarya bhava-janita Aishwarya-jnana, a knowledge of Krishna's opulences, which is coming from having Aishwarya bhava, but rather it is a prema-janita Aishwarya-jnana, and therefore, because it doesn't come from Aishwarya bhava, it comes from a feeling of love.
10:59Therefore, Vishvanatha Chakravarti said, it's actually not Aishwarya Gyan, we have to call it Madhurya Gyan.
11:09It's a sweet type of awareness of the power. And how is it Prem-janita? Because the nature of prema is that a person sees the qualities of the Beloved and those qualities become bigger and bigger. The love magnifies them. And if there's a fault in the beloved, someone who is very generous, they will not see the fault. But prema will turn the fault into an attribute, a quality, and also magnify it. So there are no faults. The attributes are good qualities, and the faults turn into good qualities. The love turns them into good qualities and magnifies them, but it doesn't stop there.
12:08Prem also sees qualities which are not even there and then magnifies them also. This is Prem. This is a Prem Darshan. So if Krishna will manifest some godhood or the gopis will realize some godhood even in separation and they say, oh yes, he's Ishwara, but it's still Madhurya because it's Prem-janita.
12:44That means that due to love, one can see quality in an extreme moment, in an extreme peak of an emotion, you can see quality which is not there, then afterwards, then you can, you forget about that, just like, Jiva Goswami gives the example of Bharat Maharaj, he became attached to the deer, so when the deer disappeared, he was crying, where is my beloved deer, and he was searching and then he saw footprints, And then he said to mother earth, oh mother earth, what austerities did you perform to get the touch of the footprints of my dear?
13:34Now, the earth did not do tapasya to get the footprints of that deer, but he's seen that quality due to love. And so, this is called prema-janita, the awareness of the quality is coming from love, even though the quality is not there. So that is avidyamanā mahimā, non-existent glory, non-existent glory. So, Bharat Maharaj is seeing in his divya, prema-janita, born from his love, a glory, but that glory actually does not exist.
14:17So, it is the avidyamanā mahimā, prema-janita. It is an awareness of an opulence, of a glory, which actually is not there, and the awareness came from love. And so in the same way, if a human being like Bharat, having love for ordinary creature like a deer, can see glories that don't exist due to the intensity of attachment, then what to speak of? Mahabhava, will they not see glories which are not there due to the intensity of attachment? Yes, so when gopis sometimes express some greatness, like when Radharani is talking to the bumblebee,
15:26Oh, Krishna, Krishna is cruel and deceitful and black.
15:44We have heard he was not only cruel, especially cruel to women in this life, but in previous life also.
15:56When, in his previous life, he was Lord Ram, and he shot Bali from, he was hiding behind a tree, a ksatriya has to fight face to face, but he hid like an assassin, and while Bali was fighting with Sugriva, he shot him, very bad behavior, so Krishna is not only bad in his life, he is bad from his previous lives, and when Surpanakha came to, wanted to have a relationship with him, a ksatriya, he should accept, If a princess approaches a ksatriya, she's unmarried and she's filled with desire, it's his duty to fulfill her desire.
16:40But what did he do? Oh, he cut off her nose and ears. So he's very cruel to women. And he was Vamana. So he's a Guru-drohi because Balimaharaja surrendered to Vamanadeva. But Vamanadeva just bound him up and pushed him down.
17:43enough, I've had enough of this, not white person, hmm, I don't want to talk about him anymore, the Bhramara said, but why are you talking about him continuously, so dusyanta-katha-Radharani said, yes, this is the problem, I can give up Krishna, but I cannot give up Krishna-katha, so here, there's some awareness of Krishna incarnating in different forms, in different lifetimes, and she's criticizing him,
18:19So, but her relationship of being the beloved of Krishna, in Vraja, who is just the son of Nandamaharaja, because if she is really thinking that he is God, you cannot just blaspheme God, you know like Vena, King Vena, he was blaspheming God and he went to hell, the brahmanas killed him with it, you can't just blaspheme him, so if she really, she is saying that he is God, but her laukika-sambandha is not reduced at all, because she is just
19:01complaining and criticizing him like a jilted girlfriend. So it's to be understood that due to the intensity of love there is a prema-janita, madhurya-jnana, a realization of Krishna's greatness but that knowledge is actually sweet because this laukika-sambandha is not mitigated or vitiated in any way and it's still naravat. Because an ordinary human being can have the experience of avidyaman-mahimat, non-existent glories due to the intensity of emotion. Understand? This is the point. So it's still human-like. So only those who understand rasa and understand the intensity of emotion can reconcile the apparent statement of opulence in the light of Harim-samanam-yat-atmaj-alam.
20:19So, there's another thing, sometimes, the gopis, they say, oh Krishna, you are Paramatma, and it's actually a sarcasm, meaning that just as, let's say a person is in their home, and it catches fire, and then they can't get out, and they're burning to death, so Paramatma is there in the heart, he's just watching, upadrasta, anumanta, he doesn't participate, he doesn't try to help, they call God help, but Paramatma is just there smiling, smiling and watching. So when they say, Krishna, you are Paramatma, it's a criticism because we are suffering in separation and you are hiding somewhere just watching us and smiling. So just as the Paramatma, he never becomes emotionally involved, he's just neutral, no love at all, samo 'ham sarva-bhutesu na me dvesyo 'sti na priyah, no one is dear to him. So that's you. It's in sarcasm, it's a criticism.
21:32Then there's another thing The here gopis say you are the supersoul in the heart Meaning that the service to our husbands is not really to the husband It's to the paramatma That's the actual secret of Dharma. It's not to make the wife. The secret of Dharma is not that you should be attached to your temporary material body of the husband, which is made of blood and stool and bone and mucus and earwax. No. The essence of Dharma is Dharma means it is a sacrifice for Vishnu.
22:38So the devotion to us is actually devotion to the Paramatma. So gopis have heard Narayana-sama-yogah. So they don't believe it, but this is an example of something called Yachaka-vritti. Yachaka-vritti. Vritti means the way that you maintain your life. Just like sanga-tyagat-sato-vritte, sadhvi-bhakti-prasiddhi, give up bad association and maintain your life following the example of great saints, if you're brahmacari-sannyasi, how the mahajanas who are brahmacari-sannyasi have maintained their life, you should do like that, if you are Grihastha-Vaishnava, you support yourself, how the great mahajanas, Grihastha-Vaishnava, like so, vritti, vritti, one meaning of vritti, is how you maintain your life, just like yesterday,
23:44Sri Karchara said, if you are full, if you give everything to Vishnu, how will you, vṛtti-yāsyase, means how will you maintain yourself in the future, from the word vṛtti. So, yachaka-vritti means the method of maintenance of a beggar. That's called yachaka-vritti. So how does a beggar support himself? If he sees someone, he says, oh respectable sir, oh your royal highness, your majesty, your reverence, your excellency, even the person is an ordinary person but he'll glorify him to the sky because he's flattering him to try to get something from him. That's what beggars do. Beggars are very polite, they're over polite and they'll glorify the person from whom they're begging even though it's it's not true and they know it's not true because they just want to get what they want by any means necessary.
24:50So that's called the yachaka-vritti. So in the same way, when gopis are arguing with Krishna, then they will say things, they glorify him in such a way to manipulate him and get him to do what they want him to do. So they can flatter him in a certain way to get him to do what they want him to do or just as a beggar will say anything to get his way, If the gopis, they want to win the arguments, then they can concede any points, they can say something that they don't believe in, if by accepting that points, it means they can make an argument by which they can win the arguments as well.
25:38So that is also an example of yachaka-vritti, just like, vikarana-sati-to, visva-guptaye, sako 'si, vam sattvatam kule, oh Krishna, Lord Brahma prayed for you to appear in this world to save the devotees, so we are devoted to you and you have just left us and we are, you appear to save your devotees but now you have disappeared, why don't you appear again and save your devotees, you see, so they're accepting a point for the sake of winning an argument and persuading Krishna to do something, this is yachaka-vritti, so We can think, now Krishna, sometimes in his lila, he does become aware of his opulence. He does. The devotee is one situation. And we've gone through all either the excuses and the pretexts, or actual awareness of opulence, but the way in which that is negated and still included within the laukika-sambandha, and madhurya-lila, and madhurya-jnana.
26:49So we looked at all those different nuances. But if you look at it from the point of view of Krishna, it's different. Krishna is not the same.
27:04Because according to the lila, yogamaya may cover or uncover his awareness of his bhagavatta, depending on what's needed. So when the friends of Krishna ran into the mouth of Aghasura, Krishna was crying and thinking, oh, what if it's really a demon and he eats them? And he was crying. But then Yogamaya uncovered and made Krishna say, you are the Supreme Lord. And then he stopped crying and realized, oh, if they're in danger, I am the Supreme Lord, I must save them.
27:46But still, it's sweet, because he could have saved them by just wishing, I wish this demon would disappear, and he would disappear, like pulling the plug on his existence. But no, he's a little, and he ran, and he climbed over his bottom teeth, and then came running over his tongue, and into his, he didn't, he doesn't have to do any of these things.
28:13But, mad-bhaktanam-vinodartham, karomi vividhah-kriya, he does everything to give happiness to his devotees. But when he got inside, then he saw, oh, my friends are unconscious, and now I'm inside the demon, my mother cannot see me. And so, even if he becomes aware of being God, because he's sensitive to the loving relation he has with his devotees, If his devotees are there and he happens to become aware of his Bhagavad-gita, then he'll act in such a way that's human-like because he's kind of ashamed of being God in the presence of that love that just loves him without being God.
29:06So it's like a secret that he keeps hidden. So if devotees are there, he'll kill the demon in a very human-like way. But if his friends are unconscious and his mother is not there, then he's uninhibited, he's not ashamed, and so then he will do something superhuman, so then he expanded himself, he did something that was not human, but the reason was that no Brajabasī could see him, and if they were to see him, then he would not do that, he would not even, the power to do it will disappear.
29:52In front of Radharani, his power completely disappears. In front of others, he can show it somewhat. In front of other Brajabasīs, he can show somewhat. Depends on the degree of their love. But on that occasion, he became big and choked, Aghaṣura. So Krishna can know if it's necessary for the līlā, and Yogamaya will cover him, uncover him, or if he's interacting with his very loving devotees, it's actually the power of their love makes his opulence, aiśvarya, disappear.
30:36It's not that they go away, they're still there, but they become unmanifest, even to himself, and even by his own power, he cannot show them. So it's not that Yogamaya, Yogamaya can uncover his powers, but it is not Yogamaya that covers his power in the presence of his devotees, it's the power of their love that causes his powers too, because he's controlled by love.
31:14These are some of the nuances, and these nuances are not everything that I said, but the main principles are there in Rāgavartma-candrikā, because this is a big discussion about aiśvarya, bhāva, and aiśvarya-jñāna, and mādhurya-jñāna, and naravat-līlā, and Bhāgavata, all of these connected, adjacent themes are discussed in quite some detail, with examples in Rāgavartma-candrikā.
31:45So everyone should study it very carefully.
31:51So in the presence of Rādhikā, then Krishna's powers disappear, his awareness disappears. So then we'll have to take it that because Krishna has heard from Paurṇamāsī that Gārgācārya said, Nārāyaṇa-sama-guṇai, you have the qualities of Lord Nārāyaṇa. Then we'll have to take it that Krishna is just trying to use that and win the argument by any means.
32:23It's an example of a yācaka-vṛtti, yācaka-vṛtti, oh, well, they're saying, I have the qualities of Bhagavān, I am incarnation of Bhagavān, and so on, so I was Lord Rām in my previous life, and so on, and sages of Daṇḍakāraṇya, they wanted to be related to me, and so Krishna will take it, but he is just trying to win the argument, by one means or another, because the argument is, that Lalitā-sakhī has said, that, well, how is it?
33:00How is it that Krishna's pearls grew? And he said that, oh, look, if someone has a siddhi and they associate with a fallen person, they also become fallen. So what about persons who are not so, whose perfections are not developed, they'll definitely fall down. So see Krishna, he goes against dharma and his flute also goes against dharma. And even though the pearls, they're called muktā, liberated by associating with Krishna, then they become, the saṁsāra-baddha, bound, and they develop the guṇas, and they become saṁsāra-baddha, bound in saṁsāra.
33:45So here, the joke is, that if a mukta-puruṣa, a sannyāsī is in the forest doing austerities, he'll have no children, but by baddha association, then he becomes bound in the guṇas, and he becomes saṁsāra-baddha, then he has many children, and the children have children, and the children have children. So that means that by Krishna's association, even a mukta who was liberated had so many children. That's why all the pearls multiplied. That's the argument. So then Krishna, he says, yes, it's true that muktas, liberated persons, became bound in saṁsāra. They become householders and get married. And what is the example? The sages of Daṇḍakāraṇya, they were mukta-puruṣa, liberated, but
34:40by the association [with] me, because in my previous life, I was Lord Rāmachandra, then what happened, now they took birth as gopīs and got married, and they got, they were, now they have guṇas, that means the vidaagdhata, saubhagya, fortune and artistry, and all, because the gopīs are more qualified, they have more guṇas, that means qualities than these rishis in the forest, so now, those muktas went in the guṇas, and now they are saṁsāra-baddha, that means they are married and living with their in-laws as gopīs, they are married and living with their in-laws like this, so Krishna is trying to just win the arguments, the gopīs, you know, how can you say, yes, why did the pearls grow, because a pearl is a mukta and associated with Krishna is baddha and so now they have a whole dynasty, this is not a serious argument, this is only yācaka-vṛtti trying to win the argument by any
35:44means whatsoever. So when Krishna tries to win the argument by any, sorry, when the gopīs try to win the argument by any means whatsoever, then Krishna says, yes, yes, what you said is true. And take, because the best way to defeat someone is to take someone's own words, with their own words. So Krishna is very clever, taking her own words, but in a slightly different way, and again by yācaka-vṛtti. So this is, yācaka-vṛtti means, win, get your way by any means. And the first casualty in this war is truth.
36:19And they say that truth is the first casualty of war. So, because it's like a war of words, it's a vāg-yuddha, vāg-yuddha, kelikautuka, vāg-yuddha, Rūpa Goswāmī said, vāg-yuddha, it's a war of words. So, in war, the first casualty is truth. So, they don't care what's true or anything. They're just trying to be clever and defeat the other person by word jugglery.
36:47And the point is that this is all expression of love. They're giving happiness to each other through the prema-kalaha, loving quarrel.
37:02So don't get too much in. Well, Krishna said this, it must mean that he thinks he's God.
37:10Cannot take it so seriously. Yet, there's all siddhānta comes, even though it's like a boy and a girl having an argument, boyfriend and girlfriend having an argument. Even in this world, if the boyfriend and girlfriend have arguments, there's some, there's tamas and rajas there, there's anger there, it is not purely love, only if they're only just teasing each other, then it could be accepted if there's some, at least worldly affection there.
37:43So remember, it's not really an argument. It is because love cannot be expressed directly. So it becomes hidden in behavior which seems to be the opposite of love. And so the actual dialogue is, I love you, I love you too. This is the actual dialogue. But it comes out in the form of, oh, you are bad. No, you are bad. I am good. No, no, I am better. Like this.
38:15So this is a prema-kalaha and both are feeling, both are giving joy to each other only, so it's sevā, the argument is sevā, it is astonishing, and if a person's mind is not purified, they cannot taste it, they cannot relish it.
